Page 16, line 33. Sarum and Bangor. "Diaconus antequam accedat ad evangelium pronuntiandum, &c." Antiquitus, etiam evangelium legebatur a Lectore, ut colligitur ex Epistola sancti Cypriani 33. et ex Concilio Toletano 1. cap. 2. Hoc postea munus majoris erga Evangelium honoris gratia Diaconis demandatum fuit, ut habetur ex Epistola S. Hieronymi ad Sabinianum. Evangelium Christi quasi Diaconus lectitabas. Et ex Epistola sancti Bonifacii Episcopi Moguntini ad Zachariam Pontificem, ubi conqueritur quosdam Diaconos, quamvis plures concubinas haberent, adhuc Evangelium legere. Apud Græcos etiamnum mos viget, ut Evangelium a Lectoribus publice legatur, uti refert Smithius in Epistola de præsenti Ecclesiæ Græcæ statu. pag. 145. Cavalieri Opera, tom. v. p. 30. Page 17, line 4. Herford. "Lectrinum." Epistola inscribitur Lectio, quia initio quidem tantummodo elata voce sine cantu legebatur, locusque in quo legebatur, lectrinum, lectricium, lectorium, legeolum, dictum fuit a verbo legere. "Jube domne benedicere." Page 18, line 5. Sarum, &c. This, says Le Brun, was a manner of address formerly much in use, as being a mark of humiliation and respect. So, anciently among the Greeks, the Deacon, when he warned the Faithful who were assembled in their solemn service, either to rise or sit, did not say Rise or Sit, but merely "Jubete," as if it were, command yourselves to do so and so. The word Domne is a contraction from Dominus. The latter was appropriated in its strict use to the Deity alone: and Domnus or Domna, in the middle ages, was a title of great respect, and applied only to eminent dead Saints, or living people who occupied important offices in the Church: as for example, the officiating Priest during the celebration of the Eucharist. See also Du Cange upon the word. Page 20, line 2. Sarum. "Finito evangelio." At this period of the service, or, in some churches, after the Creed, the sermon was preached, if there was to be any. Very anciently, more than one sermon was delivered: the Priests first, each in order, gave a short exhortation, and, if he were present, the Bishop, last. Apost. Const. lib. 2. c. 58. In the next chapter of the same book, particular directions are given, that Priests coming from another parish should be pressed to preach," for a stranger's words are always acceptable and very useful, according to that in S. Matt. no prophet is without honour save in his own country." Page 23, line 3. Sarum, &c. "Offertorium." The verse is so called which was sung just before the oblation of the elements by the Priest. And it was at this time that anciently the people made their offerings. A custom which is even now observed upon certain occasions in some Churches abroad, though fallen into otherwise total disuse in the Roman Communion. Page 25, line 3. Rom. "Deus, qui humanæ, &c." This and the following prayers before the Secret were added to the Roman Use about the year 1050, and are still omitted in many of the Monastic Missals. Page 28, line 8. Sarum. "Eat sacerdos ad dextrum cornu altaris et abluat manus." In almost all churches, I believe, we find the Piscina upon the Epistle side of the Altar. S. Cyril testifies to the antiquity of this observance during the Holy Service, and teaches us its meaning. "Ye saw then the Deacon give to the Priest water to wash, and to the Presbyters who stood round God's altar. He gave it, not at all because of bodily defilement; no; for we did not set out for the Church with defiled bodies. But this washing of hands is a symbol that ye ought to be pure from all sinful and unlawful deeds: for since the hands are a symbol of action, by washing them we represent the purity and blamelessness of our conduct. Hast thou not heard the blessed David opening this mystery, and saying, I will wash my hands in innocency, and so will I compass thine Altar, O Lord? The washing therefore of hands is a symbol of immunity from sin." Catechetical Lect. Oxf. Trans. p. 273. So also we are told in the Apostolical Const. b. 8. c. 11. The water which at this time is poured upon the Priest's hands, "is a sign of the purity which befits a soul consecrated to God." Page 30, line 8. Sarum, Bangor, &c. Orate, fratres." Se quidem Sacerdos comparat, ut in Sancta Sanctorum pedem in 1 ferat, et ut ita dicam, Fidelibus vale dicit, quos non ante visurus est, quam Sacrificium consummaverit. Le Brun. tom. i. pag. 182. Page 32, line 14. Ebor, &c. "Præfatio." So called, as being an introduction to the Canon or solemn part of the Service. In the Greek Church only one Preface is used: anciently in the West there was a greater number than at present: which was about the twelfth century reduced to ten. Pope Pelagius (in a letter to the Bishops of Gaul, quoted by almost all the Ritualists) enumerates nine Prefaces only, proper to certain days. To this a tenth was afterwards added, in honour of the Blessed Virgin, which is mentioned as to be used also in the English Church, by the 14th Canon of the Synod of Westminster, A. D. 1175. Wilkins. Conc. tom. i. 478. Page 32, line 17. Sarum, Bangor, &c. "Sursum corda." This invitation is to be found in all the Liturgies both of the Eastern and Western Churches: and without doubt is of Apostolical authority. S. Cyprian especially alludes to it, in his treatise de Oratione Dominica. Opera, p. 213. "Sacerdos ante orationem præfatione præmissa, parat fratrum mentes dicendo, Sursum corda, &c. In some of the old Sacramentaries, the Canon begins with the words, "Sursum corda.” As in the Gelasian. Thomas. Codex. Sac. pag. 196. Page 33, line 5. Rom. “Sine Oremus." This seems a remarkable variation from the English rubric. The reason is said to be, because in the Roman Church, all the prayers which come between the Offertory and the Secret, have been considered (since they were introduced) as a part of that prayer: and to be included in the Oremus before the Offertory. Page 36. "Canon Missæ." Oratio quæ incipit, Te igitur, quamque sequitur Pater, dicitur Canon, quippe quæ tanquam regula in Sacrificio offerendo servanda, nunquamque mutanda præscripta fuerit. Le Brun. tom. i. pag. 197. The whole Canon of the Mass was sometimes called Secretum: as, for example, in the third decree of the Synod of York, 1195, which respects the correctness of the Manuscripts used in the public Services, and begins: "Quia secretum missæ frequen ter invenitur, aut scriptorum falsitate, aut librorum vetustate corruptum, ita ut legi distincte non possit," &c. Wilkins. Conc. i. 501. The title Canon, as applied to this part of the Service, is as old certainly as at least the time of Gregory the Great: who himself speaks of his having directed the Lord's prayer to be said "mor post Canonem." Strictly the Canon ends with the Lord's prayer: and in many Manuscripts a different style of writing begins again immediately after it. "Hæc dona hæc Page 36, line 6. Sarum, Bangor, &c. munera." Quod Superior inferioribus, Creator creaturis, Rex subditis donant, id donum dicitur; quod autem subditi Principi, inferiores Superioribus, iisque exhibent, quibus debent, munus appellatur. Panis et vinum quæ super Altari sunt, dicuntur dona quoad Deum, a quo omne bonum in nos derivatur, sunt autem munera quoad homines, qui Deo eadem exhibent. Le Brun. tom. i. pag. 200. See also some verses by Hildebert, quoted, Durant. ii. 23. Page 36, line 7. Sarum, &c. "illibata." This is to be referred, not to the sacred elements, but rather to the purity both of soul and body which is fitting to the Priest. By the use of this term he commends (according to the best ritualists) his own singleness of heart, and sincerity, to God. Page 36, line 17. Sarum, &c. " et rege nostro." Sacrificamus pro salute Imperatoris, says Tertullian (ad Scapulam, c. 2.) quoted by Cardinal Bona; and we know from Eusebius, how strictly this duty was fulfilled, even in the case of the Emperors Gallus, Valerian, and Gallienus. Hist. Ecc. lib. vii. c. 1. S. Paul, in the 2nd chapter of the Epistle to S. Timothy, must have alluded to the Eucharist, and the prayers then to be offered up in behalf of Kings. There can be no giving of thanks in its usual sense to God, for His permitting of a persecuting King. But, as Theophylact says, “ their safety is our peace.” This Page 38, line 1. Bangor. "Sequitur infra canonem." rubric was inserted, and in the Roman, “infra actionem,” to remind the officiating Priest that on certain days, another form was to be used instead of the usual one, here given. Page 38, line 6. Sarum, &c. "ac Martyrum." None are here commemorated by name, who are placed in the Church lower in rank than the Martyrs. The Blessed Virgin, although she departed at last in peace, is entitled, as S. Jerom has said, to that rank also, having indeed suffered all the pains of it, according to Simeon's prophecy. Upon this point I would also quote the fourth stanza of a very ancient English hymn to the Blessed Virgin. Heyl mayden, heyl modur, heyl martir trowe, Heyl evenere of old lawe and newe, AVE etc. Vide, Warton's Hist. of English Poetry, vol. ii. p. 152. Page 38, line 7. Sarum, &c. "Grisogonus." A noble Roman citizen, who, according to the Golden Legend, suffered martyrdom near Aquileia, in the persecution under Diocletian. His day in the Calendar is Nov. 24th. Golden Legend. Edit. Wynkyn de Worde, 1527. Page 38, line 7. Sarum, &c. "Joannis et Pauli." Brothers, who were beheaded by order of Julian the Apostate. The history of these Saints is given in the Golden Legend. Their day is June 26th. Page 38, line 7. Sarum, &c. "Cosma et Damiani." These two, says the Golden Legend, were also brothers, lerned in the arte of medycyne and of leche crafte: and heled all maladyes and languours for y loue of God, without takynge of ony rewarde. They were put to death at Rome about A. D. 284. Their day is September 27th. Page 40, line 1. Sarum, &c. "In sanctas ac venerabiles |