of Lichfield, A. D. 1194, were a consuetudinary:94 so also those of Lincoln, A. D. 1212,95 and the "consuetudines abbatiæ Eveshamensis" drawn up by the abbot of that monastery about A. D. 1220:96 and, to name no more, the volume above cited of bishop Grandisson contains at the beginning after the calendar, from fol. 7 to 13 6, the consuetudinary of the church of Exeter. Bishop Grandisson again accepts the difference between the two books in his statutes for the college of St. Mary at Ottery: "77. Item, statuimus quod ubicunque ordinale vel consuetudinarium vel statuta nostra non sufficiant forte in multis faciendis per totum annum, quod tunc recurratur ad ordinale et consuetudinarium Sarum."97 To explain the distinction more fully I will give the heads of the chapters of the consuetudinary of Lichfield. The first relates to the general ceremonies to be observed by the members of the cathedral church in the celebration of the Divine offices, mass, chapter, &c.: "2. De personis in ecclesia Lich. constitutis. 3. De officio decani. 4. De officio cantoris. 5. De officio cancellarii. 6. De officio thesaurarii. 7. De modo pulsationum. 8. De dignitate ecclesiæ Lich. 9. De dignitate personarum. 10. De dignitate decani et canonicorum. 11. De dignitate quinque capellanorum. 12. Statutum domini Huberti, apostolicæ sedis legati." There occur instances of the use of the term consuetudinarium in another sense: as, for example, the title of a manuscript in the augmentation office, 94 Wilkins, Concilia, tom. 1. p. 496. 95 Ibid. p. 534. Dugdale, Monasticon, vol. 2. 97 Monast. dioec. Exon. p. 272. p. 27. "rentale et consuetudinarium de Bello." It relates merely to the estates of Battle abbey, as may be seen from the list of its contents in the Monasticon.88 Ordinals of English use are a frequent item in the monastic and church inventories, but now even in manuscript are very rare. There are several manuscript ordinals of Sarum use in the British museum, and one of Hereford, and a fragment of that of St. Edmund of Bury.89 Another manuscript ordinal of Sarum is in the library of the dean and chapter of Salisbury; and also in that of Corpus Christi college at Oxford. At Lambeth is the ordinal of the abbey of Peterborough. There were several editions printed of the use of Salisbury but scarcely more than a single copy remains of each. Either, as being altogether ceremonial and containing an unreadable "pye," they excited the pious wrath of the king's visitors, and so were especially devoted to destruction; or, being usually written plainly without illuminations and with almost every word contracted, they were not preserved for the mere sake of their appearance, as certainly was the good fortune of some service books which escaped.90 88 Vol. 3. p. 237. 89 This last contains the ordinal throughout the day, including the order of the liturgy; it is brief, but complete; and follows the arrangement of the calendar. The Hereford and Sarum ordinals also (alluded to in the text) do not, as in the printed editions, present an invariable rule but follow simply the calendar as it stood in the age in which they were compiled. At the end of one of the two of Sarum use is this entry: "Iste liber constat ecclesiæ de Rysbey in comitatu de Suffolke. Ordinale." Harleian MS. 1001. sæc. xiv. 90 A curious illustration of the rapidity with which the utter forgetfulness of the contents of the old service books increased, and even the meaning of their Caxton printed the ordinal under the title Directorium sacerdotum; sive ordinale secundum usum Sarum. Fol. A copy of this is in the Museum library. In 1488 an edition was published at Antwerp, 8vo. by Gerard Leeu, a copy of which is in my possession, and the extracts given above are from it. It is not improbable that this is the first edition rather than the undated one by Caxton. Wynkyn de Worde printed the ordinale in 1504, 4to., and Pynson three times, 1498, fol., and 1503 and 1508, in 4to. Copies of these books are in the Bodleian.91 names was lost, may be seen in Evelyn's Diary. After a supper in January 1683 with "a select companie" of his learned "Society" the conversation turned on"divers considerable questions proposed; as of the hereditary succession of the Roman emperors, and the Pica mentioned in the preface to our common Prayer, which signifies only the Greek kalendarium." Evelyn was born in 1620, and he very probably had seen and spoken with persons who were alive when the "pica" was a book used in the service of the church of England. At another time, about thirty years before, in 1654, he was shown as a great curiosity "a ritual secundum usum Sarum," and was astonished to find it "exceeding voluminous." 91 An important note is appended to the two early editions by Pynson: "Liber præsens directorium sacerdotum, quem pica Sarum vulgo vocitat clerus, quan quam iste pluribus vicibus intra nostras atque transmarinas terras impressus ac compositus existat, nusquam tamen secundum verum Sarum ordinale cancellatus, seu correctus fuit, nec enucleatus. Sed quia unus pastor ecclesiæ et unum ovile est, erit itaque ovium cleri, viz. Sarum unus canonicæ orationis ordo. Ut concordet psalterium cum cythara in sancta nostra ecclesia cleri Sarum, veneranda semperque laudanda studio disciplinarum universitas Cantabrigiensis hoc onus laboris hujusmodi correctionis, atque cancellationis ordinalis Sarum necessario fiendarum, ven. viro M. Clerke coll. regalis cantori credidit et commissit. Qui quidem M. Clerke hujusmodi onus correctionis sua sponte propter causam prædictam suscepit, emendavit, correxit, atque secundum verum ord. Sarum collationavit." Herbert, Typog. Antiq. vol. i. 246. The pye was often chained Among the books formerly belonging to the church of the parish of Dartington in Devonshire, according to an old inventory preserved among the parish muniments, were "ij py bokes." There were also at the same time there, "iiij nu portas bokys noted. ij old portas bokys notyd. ij manuelys. a scnč [?] boke. iij masse bokys. ij graylys. iij p'ssesner bokys. ij ymner bokys be noted." "Item j antyfener. an olde legent. ij sawters." WE CHAPTER IV. come now to the seventh book, the Missale; that volume which in its complete form contained all that was necessary for the due performance of the most solemn Service which the Church can pay to God; 92 even the divine mysteries; the offering of the sacrifice: and as regards herself those rites by the observance of which, according to our Lord's promise, she might by her to stalls in cathedral and abbey choirs; being a book constantly to be referred to for the order of the Divine office. It is so spoken of in the Ripon fabric rolls, p. 157. We must not conclude from the statement that a book was "chained" that it must therefore have been a large volume. Mention is made (for example) in the inventory of St. Nicholas Fleshshambles in London of "a little portos chained." A large collection of manuscripts with chains attached is still in Hereford cathedral library; among them are some of moderate size. 92"Nihil enim (writes archbishop Walter Raynold, in 1325) in sacrificiis magis est, quam corporis et sanguinis Christi mysticum sacramentum, nec ulla oblatio hoc potior est, sed hæc omnes antecellit." Wilkins, Concilia, tom. 2. p. 528. priests communicate to man the seal of forgiveness, the bread of life, the medicine of immortality. The present "Order of the administration of the Lord's Supper, or Holy Communion" which has been the rule of the reformed Church of England for the last three hundred years (her modern missal if I may so call it) is so different from the book which had been used in England (either in one or more volumes) for the thousand years before, that I cannot suppose it will be sufficient in the present instance, more than in those of the service books we have already considered, to be content with the brief explanation which we find in Lyndwood: "Missale, i. e. librum, in quo continebuntur omnia ad missam singulis diebus dicendam pertinentia." This was a definition which although it answered the enquiries of his age is not explanatory enough for our own. In the earlier ages of the Church the office of the holy communion was not contained in one volume but usually in four: the antiphoner, the lectionary, the book of the gospels, and the book of the sacraments or sacramentary. This last is that to which the title of missal was applied; and from an unknown time. Examples are given by Ducange 93 of its use in the episcopate of St. Boniface of Mentz,94 and by Amalarius and others. The passages from Amalarius are cited by Georgius, 95 who (with Pamelius 96) decides that he means by the term St. Gregory's sacramentary. The same author quotes also a statute, the xxviijth, from the capitular of Louis the 93 94 Glossarium, verb. missale. Epistola Jattonis ad Olgarium. Exst. inter epistolas S. Bonifacii, ep. cxiv. 95 Tom. 2. p. clxij. 96 Tom. 2. pp. 56, 318. |