followed the principle upon which the Rituals of the European churches had been remodelled; and introduced into England the form of service which he found in the south of France', with certain details which are referred to the Popes Gelasius and Gregory. And thus the English Church had its own national Use, both in saying mass, and more especially in the ordinary Daily Offices. Certain it is that the entire Roman Ritual was never used, although attempts were made to force it upon the Anglo-Saxon Church; and although the influence of Augustine's successors was doubtless felt in this direction in guiding those changes in rites, and ceremonies, and prayers, which every bishop was empowered to ordain within his own diocese. 3 USES. Uses The exercise of this power caused, in process of time, Origin of a considerable variety in the manner of performing Divine service; and the custom of a diocese in its ceremonial, mode of chanting, arrangement of certain missarum in sancta Romana ecclesia, atque altera in Galliarum tenetur? Respondit Gregorius papa. Novit fraternitas tua Romanæ ecclesiæ consuetudinem, in qua se meminit nutritam. Sed mihi placet, sive in Romana, sive in Galliarum, seu in qualibet ecclesia aliquid invenisti quod plus omnipotenti Deo possit placere, sollicite eligas, et in Anglorum ecclesia, quæ adhuc ad fidem nova est, institutione præcipua, quæ de multis ecclesiis colligere potuisti, infundas. Non enim pro locis res, sed pro bonis rebus loca amanda sunt. Ex singulis ergo quibusque ecclesiis, quæ pia, quæ religiosa, quæ recta sunt elige, et hæc quasi in fasciculum collecta apud Anglorum mentes in consuetudinem depone.' 1 Supposed to have been compiled from Eastern sources by Cassian: see Freeman, Principles 2 Concil. Cloveshoviæ II. (747), 3 See Hardwick, Middle Age, pp. 6 sqq., Soames, Ang.-Sax. Church, pp. 60 sqq. portions of its service, introduction or omission of collects, became a distinct Use, and was known by the name of that diocese. Thus gradually the Uses or customs of York, Sarum, Hereford, Exeter, Lincoln, Bangor, Aberdeen, and doubtless others of which the records have perished, were recognised as defined and established varieties of the Ritual of the English Church'. The most remarkable of these was the Use of Sarum. It was drawn up about 1085 by Osmund, Bishop of Salisbury and Chancellor of England. He rebuilt his cathedral, collected together clergy distinguished for learning and skill in chanting, and took much pains to regulate the ecclesiastical offices; so that his church 1 The Use of a cathedral was not necessarily followed by all the churches and monasteries in the diocese. Grandisson, Bishop of Exeter (1339), drew up a body of Statutes for his newly-founded collegiate church of St. Mary at Ottery: in the 7th he orders the divine office on certain occasions to be performed 'secundum ordinale et consuetudinarium quæ eis fecimus et extraximus ex Exoniæ et Sarum usibus.' Oliver, Monast. Exon. p. 268. An order relating to Barking monastery in Essex about 1390 is preserved in Dugdale, Monast. Anglic. I. 437, note k:... 'quod conventus prædictus tres modos diversos habeat sui servitii dicendi; primo, horas suas dicat secundum regulam Sancti Benedicti; Psalterium suum secundum cursum Curiæ Romanæ ; missam vero secundum usum ecclesiæ Sancti Pauli Londoniarum.' This Cursus Romana Curia was a shortened service: Azevedo, De Div. Off. Exercit. IX. p. 33: Officium Curiæ contractum erat, et mutationibus obnoxium, ob varias et continuas occupationes Summi Pontificis, et Cardinalium, aliorumque Prælatorum, qui ei in sacello diu noctuque interesse solebant.' It may be mentioned in connexion with this short 'Cursus R. Curiæ,' that the reformed Roman Breviary (1536), containing more Scripture than the Roman,' is withal inuch shorter, and is entitled Breviarium Romanæ Curiæ.' The Use of St. Paul's in London continued until 1414, in which year, Oct. 15, Richard Clifford, then Bishop of London, by the consent of the dean and chapter, ordained that from the first day of December following, beginning then at Vespers, the solemn celebration of Divine service therein, which before that time had been according to a peculiar form anciently used, and called Usus Sancti Pauli, should thenceforth be conformable to that of the church of Salisbury, for all Canonical Hours, both night and day.' Dugdale, Hist. of St. Paul's, p. 24. See Maskell, Ancient Liturgy of the Church of England, Preface, chap. IV. became a model for others, and his 'custom-book was wholly or partially followed in various parts of the kingdom, more particularly in the south of England3. USES. Upon this settlement of a model service-book for Eng- Irish Uses. land, an attempt was made to attain ritual uniformity in Ireland. There the varieties of Use seem to have been greater than in this country. Gilbert, Bishop of Limerick (1090), speaks of some of them as schismatical delusions3. Probably this means that the Oriental calendar was retained, and the Uses, however various, had not borrowed much from Rome. And Gilbert had set himself to bring the Irish Church into exact conformity with the Roman; while his old friend Anselm, of Canterbury, was labouring to subject the English Church to the papal authority. This effort was continued in the next century by Malachy O'Morgair, who prevailed upon a 1 Brompton's Chron. (in Twysden's Scriptores x.) col. 977: Hic composuit librum ordinalem ecclesiastici officii quem Consuetudinarium vocant, quo fere tota nunc [circ. 1200] Anglia, Wallia et Hibernia utitur.' 2 Among the many foreigners who were appointed to bishoprics and abbacies was Thurstan, abbot of Glastonbury (1083). Simeon of Durham (Scriptores x. col. 212) relates his attempt to compel his monks to use a style of chanting invented by William of Fescamp. And the Anglo-Saxon Chronicle (Stevenson's translation, in Church Historians of England, Vol. II. p. 130) gives a piteous description of the tumult and bloodshed that ensued; for armed soldiers drove the monks from the chapter, and slew many of them in the church. It is supposed that this outrage drew the attention of Osmund to the varieties of use, and led him to revise the ritual upon the occasion Episcopis, presbyteris totius Hiberniæ, infimus præsulum Gillebertus Lunicensis in Christo salutem. Rogatu, necnon et præcepto multorum ex vobis, carissimi, canonicalem consuetudinem in dicendis horis et peragendo totius ecclesiastici ordinis officio scribere conatus sum, non præsumptivo, sed vestræ cupiens piissimæ servire jussioni; ut diversi et schismatici illi ordines, quibus Hibernia pene tota delusa est, uni Catholico et Romano cedant officio. Quid enim magis indecens aut schismaticum dici poterit, quam doctissimum unius ordinis in alterius ecclesia idiotam et laicum fieri?' Prolog. Gilberti Lunicensis Episc. De Usu Ecclesiastico. See Ussher, Religion of the Ancient Irish, chap. IV. (in Čambr. ed. of Answer to a Jesuit, p. 548.) Opp. IV. 274, ed. Elrington. USES. national synod, assembled at Holmpatrick (1148), to petition the Pope for palls for the Archbishops of Armagh and Cashel. And in 1152 the synod met at Kells to receive the papal legate Paparo, with four palls, for Armagh, Dublin, Cashel, and Tuam, and to adopt the Roman missal in its then improved state1 1 Mant, Hist. of the Church of Ireland, L. pp. 4 sqq. APPENDIX. Names and description of the Service-Books used in the [A.D. 1000-1548.] MEDI- BOOKS. tioned in the tutions of 1. THE Church-Books used in the Anglo-Saxon period are enumerated in the 21st of the Canons called archbishop Elfric's SERVICE (circ. 1006). 'Habebit etiam presbyter quilibet, priusquam ordinatus fuerit, arma ad opus spirituale pertinentia, videlicet codices Books mensacros, id est, psalterium, epistolarum librum, et librum evange- Canons of liorum, librum missalem, libros canticorum, librum manualem, Ælfric, seu enchiridion, gerim [= numerale, in Wilkins], passionalem, pœnitentialem, et lectionarium. The books used in the AngloNorman period are enumerated among the things which the parishioners were bound to provide for the service of their church, in the fourth of the Constitutions of archbishop Winchelsey, published in a synod at Merton, (circ. 1300) ‘...legenda, anti- in the Constr phonarium, gradale, psalterium, troperium, ordinale, missale, ma- Winchelsey, nuale,...' In addition to these, Quivil, Bishop of Exeter (1287), had ordered 'venitare, hymnare, et collectare3. For the time immediately preceding the Reformation, we find these named in the preface to a Portiforium secundum usum Sarum (1544), as church-books which might be printed only by Richard Grafton and Edward Whitchurch :-'the Masse booke, the Graile, the and in the Hympnal, the Antyphoner, the Processyonall, the Manuel, the time of Henry VIII Porteaus, and the Prymer both in latine and also in english.' And the statute of 15495, which ordered the old church-books to be abolished and extinguished, described them under the names of 'Antiphoners, Missals, Grayles, Processionals, Manuals, Legends, Pies, Portuasses, Primers in Latin or English, Couchers, Journals, and Ordinals"." 1 Mansi, Concil. XIX. 700; Wilkins, 1. 252; Johnson's English Canons (ed. Ang.-Cath. Libr.) I. p. 394; cf. Thorpe's Ancient Laws, etc. II. 350, and for another list, Elfric's Pastoral Epistle, Ibid. 384. 2 Lyndwood, Provinciale, Lib. III. Tit. 27. p. 251. ed. 1679; Wil kins, II. 280; Johnson, II. p. 3 Synod. Exon. can. xii. Mansi, Maskell, Mon. Rit. Vol. I. |