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that see in A.D. 1078, and chancellor of England. We are informed by Simeon of Durham, that about the year 1083 king William the Conqueror appointed Thurstan, a Norman, abbot of Glastonbury. Thurstan, despising the ancient Gregorian chanting, which had been used in England since the sixth century, attempted to introduce in its place a modern style of chanting invented by William of Fescamp, a Norman. The monks resisted the innovations of their abbot, and a scene of violence and bloodshed ensued, which was terminated by the king's sending back Thurstan to Normandy". This circumstance may very probably have turned the attention of Osmund to the regulation of the ritual of his church. We are informed that he built a new cathedral; collected together clergy, distinguished as well for learning as for a knowledge of chanting; and composed a book for the regulation of ecclesiastical offices, which was entitled the “Custom” book. The substance of this was probably incorporated into the missal and other ritual books of Sarum, and ere long almost the whole of England, Wales, and Ireland adopted it". When the archbishop of Canterbury celebrated the liturgy in the presence of the

bishops of his province,

the bishop of Salisbury (probably in consequence of the general adoption of the “Use” of Sarum) acted as precentor of the college of bishops, a title which he still retains. The churches of Lincoln and Bangor also had peculiar “Uses;” but I am not aware that any of their books have been printed. A MS. pontifical containing the rites and ceremonies performed by the bishop, still (I believe) remains in the church of Bangor; it is said to have belonged to Anianus, who occupied that see in the thirteenth century. The church of Aberdeen in Scotland had its own rites; but whether there was any peculiarity in the missal I know not, as it has never been published. The breviary of Aberdeen, according to Zaccaria, was printed in A.D. 1609", (qu. 1509?) Independently of these rites of particular churches, the monastic societies of England had many different rituals, which, however, all agreed substantially, having all been derived from the sacramentary of Gregory. The Benedictine, Carthusian, Cistertian, and other orders had peculiar missals. Schultingius nearly transcribes a very ancient sacramentary belonging to the Benedictines of England *; bishop Barlow, in his MS. notes on the Roman missal, speaks of a missal belonging to the monastery of Evesham"; and Zaccaria mentions a MS. missal of Oxford, written in the thirteenth or fourteenth cen– tury, which is in the library of the canons of S. Salvator at Bologna". This last must probably be referred to some of the monastic societies, who had formerly houses in Oxford; as the bishopric or church of Oxford was not founded till the sixteenth century. It may be remarked in general of all these missals and rituals, that they differed very little; the sacramentary of Gregory was used every where, with various small additions. However, the rites of the churches throughout the British empire were not by any means uniform at the middle of the sixteenth century, and needed various corrections; and therefore the Metropolitan of Canterbury, and other bishops and doctors of the holy catholic church, at the request and desire of king Edward the Sixth, revised the ritual books; and having examined the oriental liturgies, and the notices which the orthodox fathers supply, they edited the English ritual, containing the common prayer and administration of all the sacraments and rites of the church. And the reader will perceive by the following work, that although our liturgy and other offices were corrected and improved, chiefly after the example of the ancient Gallican, Spanish, Alexandrian, and Oriental, yet the greater portion of our prayers have been continually retained and used by the church of England for more than twelve hundred years.

* Simeon Dunelmensis in an. 1083, p. 212. X. Scriptores, Joannis Bromton, p. 978. ibid.

* “Successit Osmundus regis cancellarius, xxiv annis sedens. Hic ecclesiam novam apud Saresberiam aedificavit, et clericos insignes tam literis quam cantu aggregavit, ita ut ipse episcopus libros scribere, illuminare, et ligare non fastidiret. Hic composuit librum

ordinalem ecclesiastici officii quem Consuetudinarium vocant, quo fere tota nunc Anglia, Wallia, et Hibernia utitur.” Chronicon Joannis Bromton, X. Scriptores, p. 976. Knyghton de Eventibus Angliae, lib. ii. c. 3, p. 2351, X. Scriptores. It is said that the Sarum Use was adopted in some part of France, and even in Portugal.

* Zaccaria, Bibliotheca Ri- * MS. notes opposite the tualis, tom. i. p. 131. title-page of Missale Roma* Schultingius, Biblioth. Ec- num, Antwerp. 1619. A. 5. 7. cles. tom. iii. pars 2, p. 145— Th. Bodleian Library. 202. * Biblioth. Rit. tom. i. p. 64.

APPENDIX.

LITURGY OF ARMENIA.

(See page 71.)

THE liturgy of the Armenians affords a very strong presumption, that the order and substance of Basil's liturgy prevailed in the exarchate of Caesarea long before his time. Armenia, an extensive country to the east of Cappadocia, had in part received Christianity before the time of the emperor Maximin, A.D. 235; (see Euseb. lib. ix. c. 8;) but the greater portion of the Armenians were converted by Gregory, surnamed the Illuminator, about the beginning of the fourth century. Gregory had been instructed at Caesarea in Cappadocia, and was consecrated a bishop by Leontius, archbishop of that city. Armenia soon became entirely Christian, and was included in the exarchate of Caesarea. Basil ordained many bishops in Armenia; and for a considerable time the principal bishops of that country

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