being placed on the table, the preface, resembling the address to the people at the beginning of the Gallican liturgy, was read". Then followed a prayer commending the prayers and oblations to the acceptance of Goda; the names of the living and departed were read, and prayer made for them1; a collect was recited before the kiss of peace. Then began the more solemn part of the office with the form "Sursum corda" &c.d; which was succeeded by the thanksgiving called illatio; the hymn Tersanctus; a continuation of thanksgiving; a petition for the sanctification of the elements; the words of in

459, beginning "Accedam ad te," is probably ancient.

z Martene, p. 459. This preface is peculiar to the Gallican and Spanish liturgies. What may be the antiquity of the preface it is impossible to conjecture, but I do not think it so ancient as many other parts of the liturgy. Isidore mentions it, c. 15. Prima earumdem (orationum) oratio admonitionis est erga populum, ut excitentur ad exorandum Deum."

a This we take on the authority of Isidore, c. 15: "Secunda invocationis ad Deum est, ut elementa suscipiat preces fidelium, oblationemque eorum." The prayer in Martene, p. 460, does not particularly allude to the above subjects, but in the time of Isidore it seems generally to have done so. It is preceded by a sort of hymn, Trisagios, and a short bidding prayer, which seem plainly to be formed after the Greek model.

b Martene, p. 460. Isidor. c. 15. "Tertia autem effunditur pro offerentibus, sive pro defunctis fidelibus, ut per idem sacrificium veniam consequan

tur."

c Martene, p. 460. Isidor.

c. 15. Quarta post hæc infertur pro osculo pacis, ut charitate omnes reconciliati invicem, digni sacramento corporis et sanguinis Christi conso cientur" &c.

d Martene, p. 461.

e Idem, p. 461, 462. Isidor. c. 15. "" Quinta infertur illatio in sanctificatione oblationis, in qua etiam ad Dei laudem terrestrium creatura, virtutumque cœlestium universitas provocatur, et Osanna in excelsis' cantatur-." The illatio seems to be considered by Isidore as including the words of institution, from his connecting the sanctification with it.

f Martene, p. 462. Isidore, quoted in last note.

stitution; a prayer for the confirmation of the oblation, by means of the Holy Ghost, as the sacrament of Christ's body and blood; the Constantinopolitan Creed; the breaking of bread; and Lord's Prayerk. The priest blessed the people, who answered, Amen1, and communion took place, while the choir sung Gustate et videte, “O taste and see how gracious" &c. Then the priest recited a prayer of thanksgiving, and the assembly was dismissed".

m

SECTION XI.

LITURGY OF BRITAIN AND IRELAND.

The early history of the British church is obscure; and although we learn from Tertullian and Origen, that Christianity had extended thither by the third century, it is not easy to fix the period at which regular churches were formed Leaving the discussion of this and similar topics in the hands of those learned persons who have already considered the subject, we are at least certain, that the British church in the fourth century was ruled by bishops, who attended the councils of Arles, Nice, Sardica, and Rimini. Could we hold any decided opinion as to the quarter whence these prelates or their predecessors originally derived their orders, we might form some conjecture on the nature of the primitive British liturgy; but it were much to be wished, that we might be relieved from the necessity of doing this, by the discovery of some MS. containing British rites. It is by no means impossible that some such monument may yet be discovered, as the British churches did not for a long time submit to the authority of the Saxon archbishops.

Archbishop Usher, who is followed by bishop Stillingfleet, and many other writers, says, that we read in an anonymous book on the origin of ecclesiastical offices, written nine hundred (eleven hundred) years ago, that Germanus and Lupus introduced the "ordinem cursus Gallorum," or Gallican liturgy, into Britain". After carefully examining

a Usserii Britannicar. Eccl. Antiq. c. xi. p. 185. ed. Lond. 1687. Stillingfleet, Origines

Britann. c. iv. p. 216, ed. Lond. 1685.

the tract referred to by the archbishop, I profess myself unable to perceive that any such assertion is made. It appears to me even, that this anonymous Irish author, if he alludes at all to the British liturgy, must be understood to say that it was different from the ancient Gallican. He says that John the Evangelist first chanted the Gallican course or liturgy but the course of the Scoti, or Irish, he traces to S. Mark. The latter course, according to him, was brought to Gaul by Cassian, and being received in the monastery of Lerins, was used by Germanus and Lupus, who preached in Britain and Ireland, and constituted a bishop named Patrick archbishop in those countries. It seems then, that this author considered the Gallican and Irish courses different; and if we were to understand him to allude to the rites of the British church, when he says that Patrick was constituted archbishop in Britain and Ireland, and there chanted the same course c which he had learned from Germanus and Lupus, we should only learn that the British rites agreed with the Irish, and therefore differed from those of Gaul.

But, in truth, I do not see that the anonymous author in that place necessarily refers to the British liturgy; and there are some circumstances which induce me to think that he does not. It seems probable that the Irish liturgy, from the time of Patrick, A. D. 432, did not differ very much from the ancient Roman, but that the British did. I shall presently give my reasons for thinking the ancient Roman and Irish not very unlike. That the Roman

b Vid. Spelman. Concilia, tom. i. p. 176, 177. Lond. 1639. c Ibid. p. 177.

and British differed greatly, is proved by the words of Augustine, first archbishop of Canterbury, as given by Bede. He addressed the British bishops in the following terms: "In many respects you act in a manner contrary to our customs, and indeed to those of the universal church and yet if you will obey me in these three things; to celebrate Easter at the proper time; to perform the office of baptism, in which we are born again to God, according to the custom of the holy Roman and apostolical church; and with us to preach the word of God to the English nation; we will tolerate all your other customs, though contrary to our ownd." In these last words it seems to me, that there is enough to warrant our holding the opinion, that the Roman and British liturgies were "contrary," or different. Another proof that the British liturgy differed from the Irish after the time of Patrick, (and therefore probably from the Roman, as we shall see hereafter,) is afforded by the very ancient catalogue of the saints of Ireland, probably written in the seventh century, and published by archbishop Usher. This document informs us that for some time after Patrick, the Irish had only one liturgy, but that then a second was introduced by the bishop David, and Gildas and Cadoc, Britons; and from that time different liturgies were used by the saints of Ire

d" Dicebat autem eis, quia in multis quidem nostræ consuetudini, immo universalis Ecclesiæ, contraria geritis: et tamen si in tribus his mihi obtemperare vultis; ut Pascha suo tempore celebretis; ut ministerium baptizandi, quo Deo renascimur, juxta morem sanc

tæ Romanæ et Apostolicæ Ecclesiæ compleatis; et genti Anglorum una nobiscum verbum Domini prædicetis: cætera quæ agitis, quamvis moribus nostris contraria, æquanimiter cuncta tolerabimus." Bed. Histor. Eccles. lib. ii. c. 2.