Gradale (Grail). Dilexisti. V. Thou hast loved righteousness, and hated iniquity. R. Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Alleluia.

V. Emulor. For I am jealous over you with godly jealousy for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

Evangelium (Gospel).

Simile est, etc. The kingdom of heaven is like unto ten virgins, so, watch therefore, for ye know neither the day nor the hour when the Son of Man cometh (St. Matth. xxv, 1-13).

Offertorium (Offertory). Filia regum. King's daughters shall be

among Thine honourable women: upon Thy right hand did stand the queen in a vesture of gold, wrought about with divers colours.

Secreta (Secret). Hostias tibi. We offer before Thee, O Lord, this Thy sacrifice, that through the merits of the blessed virgin Hilda, we, being reconciled to Thy mercy, may be made a living sacrifice, acceptable unto Thee, through Jesus Christ our Lord.

(So in one MS. Probably the Secret from the Mass of a Virgin not a Martyr was commonly used, as follows :-)

Offerimus tibi. We offer unto Thee, O Lord, prayers and gifts, rejoicing in honour of St. N. (Hilda); grant, we beseech Thee, that we may rightly do these things, and be able to obtain everlasting relief, through Jesus Christ our Lord.

Communio (Communion). Quinque prudentes. The five wise virgins took oil in their vessels with their lamps, but at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet Christ the Lord.

Post-communio (Post-communion). Cælestis convivii. We beseech Thee, O Lord, that we, having received the blessing of this heavenly feast, may, by the intercession of the blessed virgin Hilda, and through that which is a sacrament to us, obtain the benefit of salvation, through Jesus Christ our Lord, Amen.

(So in one MS. Probably the Post-communion for at Virgin not a Martyr was commonly used, as follows:-)

Satiasti, Domine. O Lord, who hast nourished this Thy family by Thy sacred gifts, do Thou ever refresh us through the intervention of her whose solemnities we keep, through Jesus Christ our Lord, Amen.

NOTE.

It is, of course, to be borne in mind that the above passages from the Mass are only those which were "proper" for the day, corresponding to the Collect, Epistle, Gospel, and Proper Preface, in the English form of that service as contained in the Book of Common Prayer. The rest was very much as in the Roman Mass at the present time. The service (after the Introit, etc.) began with the Kyrie, which in the English service is lengthened and interspersed with the Commandments, then followed the Gloria in Excelsis when it was used, as it ordinarily was, then the Collect, etc., as above. After the Gospel, as in the English rite, came the Nicene Creed, then the Offertory. The Secret was said by the celebrant in an inaudible voice between the Offertory and the Preface, after which came the Prayer of Consecration and the Communion of the Priest. The "Communion" was afterwards sung or said, during the Communion of the people originally, and the Post-communion is a prayer implying that the people had communicated, as they formerly did at all celebrations, and as, in theory at least, they still may at any.

The whole service may be seen in English in Pearson's translation of the Sarum Missal, or, sufficiently for ordinary purposes, in "The Missal for the Laity," to be obtained at a small cost from the Roman Catholic booksellers.

OFFICES OF ST. HILDA.

(York Breviary, Surtees Society, 75, II, 507, 508.)

These were the ordinary Daily Offices with certain Proper Lessons, etc., for the day. They would be far too long to be given here as they stand, but they may be seen in the York Breviary, Surtees Society Edition, Psalter, Vol. I, cols. 727-944; Common of a Virgin, Vol. II, cols. 59-69; or in English, sufficiently well, in the Marquis of Bute's translation of the Roman Breviary, Vol. I, 1–178, and 878-886.

The only parts "proper" to St. Hilda are the three Proper Lessons, which are taken from Bede's Eccl. Hist., IV, 23, and here follow in English.

OF ST. HILDA, VIRGIN.

The First Lesson. Hilda the blessed handmaid of Christ was of noble birth, being the daughter of a nephew of King Hetwin (Edwin), named Hererich. With which king also she came to the preaching of the blessed Paulinus, the

first bishop of the Northumbrians, and received the faith and sacraments of Christ. She then, having decided to forsake the secular habit and to serve Him alone, departed to the province of the East Angles. For she was a near relation of their king, and she had a desire to leave her fatherland and all that she had, and in some way to pass from thence into Gaul, and to lead the life of a stranger for the Lord's sake in the monastery of Chelles.

The Second Lesson. For in the same monastery there was a sister of the same Hererich, the mother of Aldulf, King of the East Angles, subject to the regular discipline. Emulating her example, she herself also was retained for a whole year in the aforesaid province, with the intention of going abroad. Then, being recalled by Bishop Aidan to her own fatherland, she accepted the land of one family on the north side of the river Tigris,' where for one year she led a monastic life with a few companions. After this she was made abbess in the monastery which is called Heorthen.2 And when she had presided over this monastery for some years, it came to pass also that she undertook the government of a monastery in the place which is called Strenshale (Whitby). The Third Lesson. But when she had presided over this monastery for many years, it pleased Him who hath made such merciful provision for our salvation, to make trial of her soul by long-standing infirmity of the flesh. Being plagued with fevers, indeed for six years she ceased not from her labours while enduring the same affliction. In the seventh year of her sickness she arrived at the last day, and about the cock-crowing, having received the viaticum of the all-holy Communion, amid words of prayer and exhortation, she, rejoicing, saw death; yea, she passed from death unto life, through Him who liveth and reigneth for ever and ever. Amen.

The rest from the Common of one Virgin not a Martyr.

1 Mistake for Bede's reading Uiuri, of the Wear.

2 Bede has Heruteu, now Hartlepool.

VOL. XVII.

E

THE WILL OF TIMOTHY BRIGHT, M.D.,

RECTOR OF

METHLEY AND BARWICK-IN-ELMET, 1615.

THE following is the account of Timothy Bright in the Dictionary of National Biography:

Timothy Bright was born in or about 1551, probably in the neighbourhood of Sheffield.1 He matriculated as a sizar at Trinity College, Cambridge, impubes at. 11, on 21 May, 1561, and graduated B.A. in 1567-8. In 1572 he was at Paris, probably pursuing his medical studies, when he narrowly escaped the St. Bartholomew massacre by taking refuge in the house of Sir Francis Walsingham. He graduated M.B. at Cambridge, in 1574, and was created M.D. in 1579. For some years

he appears to have resided at Cambridge, but in 1584 he was living at Ipswich. He succeeded Dr. Turner as physician to St. Bartholomew's Hospital about 1586,2 and must have resigned in 1590, when his successor was elected. His first medical work (dated 1584) seems to have been written at Cambridge. It is in two parts, "Hygieina on preserving health" and "Therapeutica on restoring health," and is dedicated to Cecil, Lord Burghley. Bright afterwards abandoned the medical profession and took holy orders. His famous treatise entitled "Characterie: An Arte of short, swifte, and secret writing by character," he dedicated in 1588 to Queen Elizabeth, who, on 5 July, 1591, presented him to the rectory of Methley, then void by the death of Otho Hunt, and on 30 Dec., 1594, to the rectory of Barwick-in-Elmet.3 He left a widow, whose name was

1 It has been suggested that Timothy Bright was born at Carbrook, near Sheffield, but no authority is forthcoming in support of this statement. Cambridge, or its vicinity, is also believed to have been the place of his birth.

2 This is an error. "He was elected physician to St. Bartholomew's Hospital in 1584, and in 1590 his successor, Dr. Dayley, was appointed. In the St. Bartholomew's Hospital Reports for 1881, Vol. xviii, an account is given of

his medical writings with dates. There is no record of his birthplace in any of his works" (Dr. Norman Moore).

He

3 Bright probably owed his promotion to his acquaintanceship with the Cecil family (see his Hygieina and Therapeutica), and his theological opinions, rather than to his little book on shorthand. apparently resigned Methley about 1594. In the list of presentations of the Duchy of Lancaster in the Record Office is the following entry :-Methley, Christopher

Margaret, and two sons, Timothy Bright, barrister-at-law, of Meltonsuper-Montem, in Yorkshire, and Titus Bright, who graduated M.D. at Peterhouse, Cambridge, in 1611, and practised at Beverley. Bright's works include a "Treatise on Melancholie" and "An Abridgement of John Foxe's 'Book of Acts and Monuments of the Church."" Bright will ever be held in remembrance as the inventor of modern shorthand writing. Only one copy of his "Characterie" is known to be in existence, and is now preserved in the Bodleian Library. The shorthand signs are all written in ink (Dictionary of National Biography).

The Rev. Joseph Hunter,' in his account of Timothy Bright, adds some further particulars about him and his children. Amongst his works he published, in quarto, in 1589, "An Abridgement of the Acts and Monuments of the Church," and it is in his dedication of this abridgment of Fox that he mentions his escape from the massacre of St. Bartholomew. His other works were "A Treatise on Melancholy," octavo, 1586, 1613, and "Animadversiones in G. A. Scribonii Physicam," published at Cambridge in 1584. "For his son we shall find a monumental inscription in the church of Melton. It appears from it that he and his lady, after a union of nine years, died within ten days of each other. In the interval she made her will. . . . . . . It appears that Dr. Bright the elder, notwithstanding he had such valuable preferment, died in debt.”

The rector of Barwick's will shows that he was very highly cultured. The number of books mentioned is greater than usual. In Notes and Queries (8th Series, xii, 302), the list of books bequeathed in the wills of nineteen clergymen of the diocese of Durham, dated between the years 1559 and 1603, and printed by the Surtees Society in the Proceedings of Bishop Barnes, App. x, is tabulated. They are very few in number. In eight only, out of the nineteen, is there any mention of books, and where they are mentioned they seem in some cases to compare but poorly in value with other belongings of the testator. In the lengthy will of Leonard Pilkington, prebendary of the seventh stall in Durham Cathedral, no mention is made of books, a remarkable fact, seeing that Pilkington was from 1561-1564 Master of St. John's College, Cambridge, and for a short time, 1561-2, Regius Professor of Divinity in the same University. Dr. Bright's library was much better furnished. Besides

Lindall, 21 May (Timothy Bright resigned), 36 Eliz. In the same list is contained his presentation in 1590 to the rectory of Stanford Rivers in Essex, in which he is styled "minister of ye word

and sacraments, and Doctor of Physic." It is probable he was never instituted, as there is no record of him there.

1 History of South Yorkshire, I, 365.