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AGE 3, line 3. Rom. Signat se signo Crucis." Ante omnem actum manus pingat Crucem. S. Hieron. Epist. 22. ad Eust. c. 16. et manu dextera, ex Justino Martyre ad Orthod. resp. ad quæst. 118. et manu plena, hoc est, quinque digitis ad quinque vulnera Christi significanda: Durand. lib. 2. cap. 46. sed tribus digitis signum Crucis exprimendum esse, quia sub invocatione Trinitatis imprimitur, aiebat Innoc. III. lib. 2. cap. 45. et memorat Leo IV. Epist. ad Episcopos: ita ut manus a superiori descendat in inferius, et a dextera transeat ad sinistram: quia Christus de Cœlo descendit in Terram, et a Judæis transivit ad Gentiles. Quidam tamen, subdit ille, a sinistra producunt in dexteram, quia de miseria transire debemus ad gloriam, sicut et Christus de morte transivit ad vitam.

Gavanti Thes. Sac. Rituum, tom. i. p. 170. And so S. Ambrose has said; that we make the sign of the Cross upon our forehead, that we may always be bold to confess: upon our breast, that we may remember to love: upon our arm, that we may be ready at all times to work.

Page 6, line 15. Sarum and Bangor. "Precor omnes sanctos Dei." It is one thing to assert that the Saints can hear our prayers, if we address them; it is another to believe that they offer up for us, and for the Church of which they are members, prayers and intercession. That the Almighty does listen graciously to the prayers of His Saints we know from the Sacred Scriptures. In Genesis, Abimelech, we read, was told that if he restored to Abraham his wife, the Patriarch should pray for him, and he should live. "Now, therefore, restore the man his wife; for he is a prophet: and he shall pray for thee, and thou shalt live." Ch. 20, v. 7. And again, in the 42nd ch. of Job, v. 7, Eliphaz and his two friends, against whom the wrath of the Lord was kindled, are directed to "go to My servant Job,-and My servant Job shall pray for you: for him will I accept."

Page 7, line 12. Rom. "Percutit sibi pectus ter, dicens:" Tunsio pectoris obtritio cordis. S. Augustin. Enar. 2. in Psal. 31.

Page 10, line 21. Sarum, Bangor, &c. "Aufer a nobis Domine." There seems to be some doubt, say the ritualists, whether this prayer includes the people, as well as the Priest, or whether the assistant Deacons only are intended, who alone with the Priest go to the Altar. The next prayer, in the Roman Use, concludes in the singular number, "ut indulgere digneris omnia peccata mea."

Page 12, line 8. Sarum and Bangor. "Ipse sacerdos thurificet medium altaris." The use of incense, in the public services of the Church, is of the most remote antiquity: and it was among the few offerings which were allowed to be made at the Altar, to be there consumed, as appears from the 2nd of the Apostolical Canons. The object of burning incense seems to be well expressed in the prayer which is found in the Liturgy of S. John Chrysostom, according to the translation in Goar's Collection. "Incensum tibi offerimus Christe Deus in odorem suavitatis spiritualis, quem suscipe Domine in sanctum et supercœleste ac intellectuale tuum altare, et repende nobis abundantes tuas miserationes, et illas largire nobis servis tuis."

Goar. Rituale Græc. p. 62.

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Page 12, line 21. Sarum, &c. Sequatur Kyrie." From the 6th ch. of the 8th book of the Apostolical Constitutions, (quoted by Le Brun, vol. i. p. 80) it appears that the prayer, "Kyrie eleison," was used by the faithful in behalf of the Catechumens," that God would be pleased to illumine them with the light of His Gospel, and fill them with the grace of His Holy Spirit." This prayer of course occurred before the dismissal of the Catechumens, and the beginning of the solemn part, the Canon.

Upon certain Festivals these Kyrie were appointed in the English Church to be sung with several verses added to the original words. As, for example, upon the double feasts were to be sung either "Kyrie rex genitor:" or, " Kyrie fons bonitatis:" or, "Kyrie omnipotens pater," with two or three others, at the choice of the Precentor. Upon the Feast of the Epiphany was appointed always, "Kyrie fons bonitatis." Upon S. Michael's

day, "Kyrie rex splendens," which also was appointed for S. Dunstan's day, who is said to have heard it sung by Angels in a dream. Below are two of these Kyrie.

Kyrie, rex genitor ingenite vera essentia, eleyson.
Kyrie, luminis fons, rerumque conditor, eleyson.
Kyrie, qui nos tuæ imaginis signasti specie, eleyson.
Christe, Dei forma humana particeps, eleyson.
Christe, lux oriens, per quem sunt omnia, eleyson.
Christe, quia perfecta es sapientia, eleyson.

Kyrie, spiritus vivifice, vitæ vis, eleyson.

Kyrie, utriusque vapor, in quo cuncta, eleyson.

Kyrie expurgator scelerum, et largitor gratiæ, quæsumus propter nostras offensas noli nos relinquere, O consolator dolentis animæ, eleyson.

2.

Kyrie, omnipotens pater ingenite nobis miseris, eleyson.
Kyrie, qui proprio plasma tuum filio redemisti, eleyson.
Kyrie, adonai nostra dele crimina plebique tuo, eleyson.
Christe, splendor gloriæ, patrisque figura substantiæ, eleyson.
Christe, patris qui mundum præcepto salvasti nobis, eleyson.
Christe, salus hominum vitaque æterna angelorum, eleyson.
Kyrie, spiritus paraclite largitor veniæ nobis, eleyson.
Kyrie fons misericordiæ septiformis gratiæ, eleyson.
Kyrie, indultor piissime procedens ab utroque, charismatum
dator largissime, doctor vivifice, clemens, eleyson.

Page 14, line 3. Sarum, &c. "Gratias agimus tibi propter magnam gloriam tuam." Magnæ Dei gloriæ, potius quam gratiarum actio, procul dubio Honor, obsequium, reverentia, ac prostratio debetur: dicendum igitur, quod ibi Gloriam, usurpetur pro eo attributo, in quo Deus ipse summe gloriatur, scilicet pro ejus misericordia, quæ erga nos exercita, semper in ipsius Dei miserentis vertitur gloriam; sæpenumero etiam in Sacris Scripturis gloria pro misericordia accipitur, sicut ex verbis Apostoli, ad Romanos, c. 3. Omnes enim peccaverunt, et egent Gloria Dei, id est, Dei misericordia. Cavalieri Opera, tom. v. p. 20.

Page 14, line 22. Sarum, &c. "Oremus." Numquid ubi audieritis sacerdotem Dei ad ejus altare populum hortantem ad orandum, non respondebitis, Amen? S. August. epist. 106. ad

Vitalem. In iis horrendissimis mysteriis communia sunt omnia: omnes eandem dicimus, et non sicut in veteri lege partem sacerdos, et partem populus, sed omnibus unum corpus proponitur, et unum poculum. S. Chrysostom. Homil. 10. in 2 Epist. ad Corinthios. Vide Durant. de ritibus Ecclesiæ. lib. 2. cap. 16.

Page 16, line 9. Sarum, Ebor, &c. "Gradale." Responsum vel responsorium, ita appellatum, quia in gradibus canitur. Du Cange. Gloss.

Dicitur graduale, vel gradale a gradibus scilicet humilitatis. Significans ascensus nostros de virtute in virtutem.—pertinet ad opera activæ vitæ, ut notetur nos operibus respondere eis quæ in lectione audivimus: scilicet prædicationem.

Durand. Rationale. Fol. 69. Edit. 1473.

Page 16, line 10. Ebor. "Tractus." Cantus Ecclesiastici species. Du Cange: who cites several authorities explaining the meaning and history of the Tract. Durandus has said, “Dicitur Tractus a trahendo: quia tractim et cum asperitate vocum, et prolixitate verborum canitur." Rationale. Fol. 70. Edit. 1473.

Page 16, line 11. Ebor. "Tropus." Est quidam versiculus, qui præcipuis festivitatibus 'cantatur; et continet tria, videlicet Antiphonam, Versum, et Gloriam. Ita Durandus. Ration. lib. 4. c. 5. qui hæc subdit lib. 6. c. 114. "Hi autem versus Tropi vocantur, quasi laudes ad antiphonas convertibiles: Tpóros enim Græce, conversio dicitur Latine." Du Cange. Gloss.

Page 16, line 30. Sarum, &c. “Alleluya.” Quia post luctum sequitur consolatio. Nam beati qui lugent quoniam ipsi consolabuntur: ideo post graduale cantatur alleluia.

Durand. Rationale. Fol. 69. Edit. 1473.

Page 16, line 31. Sarum. "Sequentia." Canticum exultationis, quæ et Prosa dicitur. Du Cange. The Sequences were called Proses, because though written in a species of verse, they were not limited by any of the common rules of metre. Durand, quoted by Du Cange, says that they were originally introduced by Notker, Abbot of S. Gall. (In the diocese of Constance; and who lived about A. D. 900.) Among them were the famous "Dies iræ," and "Stabat Mater dolorosa."

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