their hands outside the Chafuble (i. e. in the attitude of prayer); his other Ministers (i. e. the two Cerofers) being in Albes.

This "In order" according to the printed Miffale and Gradual, in Solemn Celebrations is, "When after the Introit, Gloria Patri' is begun, then let the Minifters approach the Altar in order, firft the two Cerofers walking fide by fide, then the Thuribler or Thuriblers, then the Subdeacon carrying the Textus or Book of the Gofpels, next the Deacon, and after him the Prieft." If the Bishop be prefent he fhould come laft, accompanied by two Priests, one on each fide.

The Acolyte with the filk mantle (fpecially deputed to bring in the Chalice and Paten), remained in the Sacrifty until it was the time fo to do; and he had ere this, as we have seen, carried both of them back again there. The Rouen Order of John of Avranches is precisely the fame, except that, as in the Romani Ordines (v. and vI.), the Thuriblers seem to have preceded the Cerofers.

Devotions of the Celebrant, &c. on Retroceffion.

From the times of Charlemagne at leaft, as appears from the Liturgifts, it was customary although not obligatory, for the Prieft and his Minifters or the Bishop if he officiated, after Solemn Celebrations to repeat certain devotions as they re-entered the Sacrifty and the Celebrant was being difrobed, whilst he was putting off his Veftments. (See Martene, de Antiq. Rit. 1. 186; Bona, de Reb. Lit. 11. xxvi.; Georgius III. 218, &c.) Thefe Devotions are not alluded to in the Sarum or Wells Confuetudinaries; that of Exeter alone has "The Priest at the vestibule, faying with his Minifters, 'Blefs ye the Lord, all ye Priests' and the Pfalm 'Praise the Lord in His Holinefs." John of Avranches does not speak of them; although Micrologus (cc. 22 & 23, A.D. 1080) does fo, mentioning nearly thofe in the printed Sarum Miffal; alleging alfo the fourth Council of Toledo (A.D. 541) as authority for saying the Hymn of the Three Children. In the MSS. they are very often omitted; notably in the Harleian 4919, of the fourteenth century, and in the printed Miffalia. The Bangor Pontifical, however, gives the fame prayers as the Sarum Miffale; except the two laft; and the York and Hereford Miffalia agree with the Sarum also.

The Subdeacon fhould help the Celebrant to difrobe, and the Acolyte the Deacon and Subdeacon; then, as they leave the Church (the faying of the Gospel "In principio" was not introduced until the beginning of the fixteenth century) whilst unvesting and afterwards, let them repeat as follows: Let the Priest begin

"Let us fing the Hymn of the Three Children.

"O ye Priests of the Lord, blefs ye the Lord.

"O ye fervants of the Lord, blefs ye the Lord.

"O ye Spirits and Souls of the righteous, blefs ye the Lord.

"O ye holy and humble in heart, blefs ye the Lord.

"O Ananias, Azarius, Mifael, bless ye the Lord. "Glory be to the Father" &c.

"As it was in the beginning" &c.

Pfalm CL.

"O Praise the Lord in His Holinefs" to the end.

"Lord now lettest Thou Thy servant" &c. to the end.

Glory be to the Father" &c.

"As it was in the beginning" &c.

The whole Antiphon.

"Let us fing the Hymn of the Three Children, which they fung in the furnace of fire, bleffing the Lord.

"Lord have mercy.

Chrift have mercy.

Lord have mercy.

"Our Father" &c. "And lead us not" &c. R. "But deliver us from evil. Amen."

[So far is common to all the English Uses. The remainder varied in each.] "Bless we the Father and the Son, with the Holy Ghoft. Let us praise and highly exalt Him for ever.

"Bleffed art Thou, O Lord, in the firmament of Heaven.

be praised and glorious for ever and ever.
"The Holy Trinity blefs and preserve us.

Amen."

[These five clauses are not found in any but the Sarum Ufe.]

And worthy to

"Enter not into judgement with Thy servant, O Lord. For in Thy fight shall no man living" &c.

"O Lord God of Hofts convert us. And fhew us Thy countenance and we shall be saved.

"O Lord, hear my prayer. "The Lord be with you.

"Let us pray.

And let my cry come unto Thee.
And with thy fpirit.

The Litany in the Pontifical of Amianus is thus:

"Shew us, O Lord, Thy mercy" &c.

"Enter not into judgement" &c.

"Not unto us, O Lord" &c.

"O Lord God of Hofts" &c.

That in the Hereford Ufe :

"Shew us, O Lord, Thy mercy. And grant us Thy falvation.

"Let all Thy works confefs to Thee, O Lord. And Thy Saints blefs Thee.

"Not unto us, O Lord, not unto us.

"O Lord God of Hofts" &c.

But to Thy Name give glory.

May Thy Priests be clothed with righteousness. And Thy faints rejoice." That in York Ufe:

"Let all Thy works confefs Thee" &c.

"The Saints fhall be joyful in glory. They fhall rejoice in their beds. "Let the just rejoice in the prefence of God. And be delighted with gladness.

May Thy Priests" &c.

"Enter not into judgement" &c.

"Let us pray. God, Who to the Three Children didft mitigate the flames of fire, mercifully grant that the flames of vices may never confume Thy fervants."

[The York Miffale and Bangor Pontifical have not the following.]

"Kindle with the flame of the Holy Spirit our reins and heart, O Lord, that we may serve Thee with a chafte body, and please Thee with a clean heart."

"O Lord, we befeech Thee, prevent all our actions by Thy inspiration, and further them by Thy help, that all our work may both ever begin from Thee, and by Thee when begun be finished. Through Christ our Lord, Amen."]

[The Hereford Miffale omits the two laft Collects, and has instead "O God, the Protector of all that hope in Thee, without Whom nothing is strong, nothing is holy, multiply upon us Thy mercy, that Thou being our Ruler, Thou our Guide, we may fo pafs through good things temporal as not to lose those which are eternal. Through," &c.]

The Eulogia.

Laftly on Sundays (except in Lent and in Festivals), at the conclufion of the Celebration, fhould be bleffed and diftributed to the people, according to the custom which has exifted from the very birth of Christianity both in the Greek and Latin Churches, the "Eulogia," or Bleffed Bread, in order to exprefs in action the words of S. Paul, "We being many are one Bread and one Body."

The Gregorian form of Benediction is in Muratori (11. 505), and is nearly identical with that of the Sarum and the other English Ufes.

Regino Prumienfis (circa 900) (De Eccles. Difcip. 11. 332) gives the fubftance of the Canon of the Council of Nantes (A.D. 800): "Let the Priest from the refidue of the unconfecrated Oblations, or from other bread offered by the people, or from bread of his own, place fufficient pieces in a proper veffel to be diftributed on Sundays and Feafts among thofe who cannot come to Communion; and before diftribution let him firft bless them with this prayer: O Lord, Holy Father, Almighty Eternal God, vouchsafe to blefs this bread with a holy and spiritual Benediction, that whofoever fhall eat of it may find therein health of body and mind and an antidote against infirmities and the fnares of the enemy. We ask this through our Lord Jefus Chrift, Thy

Son, the Bread of Life, Who came down from Heaven to bring life and Salvation to the world, Who with Thee liveth" &c.

The Sarum form runs thus:-
Benediction of Bread on Sundays.
"The Lord be with you.
"And with thy fpirit.

"Let us pray.

"Blefs, O Lord, this creature of bread as Thou bleffedft the five loaves in the wilderness, that all who taste of it may receive health both of body and mind, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

The York and Hereford forms differ but flightly from the above.

This "Eulogia" fo diftributed originally confifted of the fuperfluous offerings of the faithful which were not used for the Euchariftic Sacrifice, and was often of leavened bread. Gregory Nazianzen and Auguftine repeatedly mention it, and the latter calls it "Eulogia" (Epift. ad Alippum. 45). After diftribution it was often taken home to friends. (See Concil. Laod. A.D. 366, can. xiv.) The fame diftribution of Bleffed Bread was cuftomary among the Greeks. (See Germanus Patriarch of Conftantinople, Nicephorus and others cited Le Brun I. 142.) It is mentioned by Hincmar of Rheims (Sirmondi, vol. ix.), and enjoined by Leo IV. in a pastoral (A.D. 850), and thenceforward mentioned by the Liturgifts. De Moleon (Voy. Liturg. p. 422) writes that this cuftom had been continuous in the Church of Rouen from the earliest time down to his; and it is now common on the Continent. This distribution fhould be made by the Deacon or Subdeacon, or other Ecclefiaftic, not by laymen.

According to the Anglican Rubric the fecrated Bread and Wine to "his own ufe." blefs and diftribute it thus.

Curate is to have the uncon-
He may therefore, if he pleases,

XX. VARIATIONS ON SUNDAYS OTHER THAN THE FIRST SUNDAY IN ADVENT AND IN FERIALS AND IN PRINCIPAL AND DOUBLE FEASTS.

The Liturgifts, Confuetudinaries, MSS., and later Office Books agree almost unanimously in the rules next stated.

The manner of Service on the First Sunday in Advent should be observed in every other Simple Sunday throughout the year (except on Principal Doubles, which have Rubrics of their own), and in other Double Feasts of equal dignity with Sundays, and in Feafts of the First order of the Second Class.

The exceptions fhould be

That in Advent, and from Septuagefima to Eafter the Deacon and

Subdeacon fhould wear Chafubles or Tippets except on Saints' Days, on which and in all other times of the year they should wear Dalmatics and Tunicles.

"

That in Advent and from Septuagefima to Eafter "Gloria in Excelfis " fhould not be faid at the beginning of the Celebration; and it should be terminated with "Blefs we the Lord." At other times "Gloria in Excelfis was fung or faid at the beginning of the Office, and it was ended with "Ite Miffa eft."

No Sequence should be fung before the Gospel except in Advent, on the Sixth Day after the Nativity being Sunday, and from the Octave of Easter to the First Sunday after Trinity [or as at Wells to the Afcenfion] and in Principal Feafts and Saints' Days without Septuagefima when Sequences were ufed.

Alleluya" fhould always be fung at the Mafs at the end of the Gradale before the Gospels, and at other times as noted in the Office Books, at all times of the year, except from Septuagefima to the Vigil of Eafter, during which period it fhould be rigidly omitted, even on the Purification and Annunciation if they fall within Lent. On these Sundays in Lent a Tract fhould be fung without "Alleluya" and without Profe or Sequence (ante, p. 329) by Four Clerks, or fometimes by Two in the manner before explained (ante, p. 330).

(1.) Ferial Variations.

The differences in Advent between the Sunday and Festal, and Ferial or Ordinary Service of the Mass should be these, and in this the Sarum, Wells, and Exeter Confuetudinaries all agree:

The Office should be in the main the fame as on Sundays, but the Celebrant with his Minifters fhould enter the Church whilft the Introit is being fung. The Epiftle should be read at the ftep into the Choir, from "the Lectricum." After that the Gradale should be said from the like place by a Boy in a Surplice, and "Alleluya" fung by another Boy in a like habit from a fimilar place.

Immediately after reading the Epistle, one of the Cerofers should bring forward, and fet in its proper place in the centre of the North fide of the Prefbytery, a movable Desk or Lectern (at Wells it was an Eagle), and throw over it an ample Veil or covering (which on Ferials feems to have been usually of linen); whereupon the Subdeacon or Senior Priest should place thereon the Book of the Gospels, and the Deacon fhould read therefrom the Gospel for the Day, with his face turned Northwards (See p. 332). Whilft he is so reading it, the Subdeacon should stand in front of him, holding the Book to secure it from flipping, and to turn over the leaves if neceffary. Next to the Reader should stand the Cerofers with Lights, one on each fide. After the Gospel ended, the Subdeacon or Senior fhould hold out the Book to the Celebrant to