manus suas." This is not expressly stated, (neither are some other particulars which follow) in the Gospels, but is to be found in the Liturgies of S. Clement, S. James, S. Basil, and S. Chry

sostom.

Page 44, line 9. Sarum, &c. "Per manus Angeli tui.” Upon the meaning of this passage in this very ancient prayer, there is a great variety of opinion. Some refer it, but I think scarcely with sufficient reason, to our Blessed Lord Himself, as the Angel; "per excellentiam Angelus, Sanctus Dei Angelus,' &c. Pope Innocent has said well: "Tantæ sunt profunditatis hæc verba, ut nulla acies humani ingenii tanta sit, ut ea penetrare possit." And again, according to another Bishop of Rome, quoted also by the Ritualists: "Quis enim fidelium, habere dubium possit in ipsa immolationis hora ad Sacerdotis vocem cœlos aperiri, in illo Jesu Christi mysterio angelorum choros adesse, summis ima sociari, terrena cœlestibus jungi, &c." Vide Preface, page lxxiii, and Note 85.

Page 46, line 5. Sarum, &c. "Cum Joanne, Stephano, &c." The Martyrs whose names are especially commemorated here, are not of one, but of several classes. Evangelists, Deacons, Apostles, Disciples, Bishops, Popes of Rome, Priests, Exorcists, the married and the virgin states, are all included.

Page 54, line 14. Sarum. "Diaconus pacem recipiat." Instrumentum, quod inter Missarum solemnia populo osculandum præbetur. Du Cange. Gloss. The introduction of the Pax instead of the old practice of mutual salutation was not until about the thirteenth century. In a Council held at York, in the year 1250, under Walter Gray, Archbishop, the earliest mention occurs of the Pax, or Osculatorium, as used in England. It is named among the ornaments and furniture of the Altar, which were to be provided by the parishioners. Wilkins. Concil. i. 698. Again, in the same collection, ii. 280, we find a similar order to have been made in the province of Canterbury, in the year 1305, at the Council of Merton: "tabulas pacis ad osculatorium." Both of these Constitutions are to be found also in Johnson's Eccles. Laws, vol. ii. Several figures of the Pax are given in works relating to the subject, and in many of the printed editions of the Sarum Missal it is represented as part of the furniture of the

Altar, in the woodcut which commonly precedes the service for Advent Sunday.

Page 59, line 11. Herf. (et pro defunctis fidelibus?) This is a very remarkable prayer: not to be found in any edition that I have seen of the Sarum, York, or other English Use, or Roman: whether printed or manuscript. The copy of the Hereford Missal in the Bodleian (from which, as it is stated in the Preface, the present text is taken) has one erasure in the Canon which occurs in this prayer; the only other copy which is known to exist (also in the Bodleian Library) wants the leaf altogether. Over the erasure is written in an old hand, et pro defunctis fidelibus:" these words, however, do not occupy all the original

space.

Page 60, line 11. Sarum. "Quo sumpto."

This was the time when the Communion was given to any who were desirous of receiving; as it is especially directed in the general rubrics which precede the Roman Use.

66

Page 65, line 10. Herford. Corpus tuum, Domine, quod sumpsi, &c." This prayer was necessarily altered, after the Cup was denied to all except the officiating Priest. Anciently it was in the plural number: and occurs in the old Gothic Liturgy; Corpus tuum, Domine, quod accipimus (accepimus?) et calicem tuum (calix tuus?) quem potavimus, &c."

Thom. Missale Gothicum, p. 392.

Page 66, line 10. Sarum, &c. " Benedicamus Domino." The reason why sometimes this form, and sometimes the "Ite missa est:" was used, seems to be, that upon the lesser festivals, only the more religious and spiritually disposed would make a practice of being present, who were not to be so suddenly, as it were, dismissed, but rather were to give thanks to God. Upon the greater feasts, a large number of people of all occupations would probably attend, and to these the "Ite missa est" would be a license to depart.