Cange," from a statute of a Synod at Angers. "Statuimus quod in singulis ecclesiis liber, qui dicitur Ordinarius, habeatur, quo sacerdotes respiciant singulis diebus ante vesperarum incœptionem, ut ipsas vesperas, matutinas, et officium diei sequentis faciant et exequantur, juxta Ordinarii instructionem." Immediately after a charter is cited of the Church of Abbeville, in which the term is applied to a book similar rather to the Ordinal of Bishop Grandisson. "In ecclesia etiam sit liber ordinarius ad modum ecclesiæ Ambian. in quo contineatur, quid et quando et quomodo cantandum sit vel legendum, chorus regendus, campanæ pulsandæ, luminare accendendum, &c."75 The Ordinale and the " Consuetudinarium" are properly distinct books, referring to matters of a dif ferent kind, and ought not to be confounded. Du Cange seems to do so, relying upon the passage quoted above from the Polychronicon, when he explains the "Glossar. Verb. Ordinarium. 75 Zaccaria says: "Adde ordinem officii recitandi; Kalendarium alii appellant; ordinarium alii, ordo officii antiquum nomen est. Ad celebranda divina officia ordinem, quem Metropolitani tenent, Provinciales observare debebunt decretum est Concilii Aurelianensis .i. cap. xxviij.— Non admodum ab ordine officii abludebat paullo amplior Libellus, quem Carpsum quasi carptum, decerptumque Veronæ vocabant, indicem nempe, Preces, Psalmos, Antiphonas, ceteraque recensentem ad Missæ, divinorumque offi ciorum ordinem enuntiandum." Bibl. Ritualis. Lib. 1. cap. iv. 4. xiij. Le Brun confuses the Ordinarium and Consuetudinary. "Ordinarium, ante quingentos aut sexcentos annos ita dictus liber quidam fuit, qui id innuit, quod ad altare, vel in choro diebus singulis seu dici, seu fieri debet. Eidem in antiquis communitatibus id etiam additum est, quod generatim totius diei spatio servandum erat. Hac de causa liber a Cisterciensibus quidem Usus, a Præmonstratensibus vero Liber Consuetudinum dictus fuit." Explic. Missæ. Præf. xxxiv. latter to be," "Ritualis liber, in quo officiorum divinorum ritus formulæque describuntur:" and goes on to add what is correct," in quo Consuetudines Conventuales et Monasticæ exaratæ sunt." Matthew Paris clearly distinguishes them in his account of the exertions of Paul, abbot of S. Albans, to complete a set of service books.76 Of the latter sort was the famous book of statutes or decrees drawn up by Lanfranc for the Benedictines:" St. Osmund compiled both an Ordinal and a Consuetudinary: the constitutions, as they are called, for the Church of Lichfield, a. D. 1194, were a Consuetudinary:79 so also those of Lincoln, A. D. 1212,80 and the "Consuetudines Abbatiæ Eveshamensis" drawn up by the abbot of that monastery about A. D. 1220: 8 and, to name no more, the volume 81 76 P. 1003. cited in Monast. Anglic. Vol. 2. 183. Note a. But Baruffaldus has made a most strange blunder with this very place of Matt. Paris, taking Ordinale to be the same with what was in later days called the Ritual: see his Commentary. Tit. 1. Cap. 1. 6. Such errors shew however the difficulties which surround the inquiry in which we are engaged. "Opera. Edit. Benedict. 253. 78 A statute of Ægidius, Bishop of Salisbury, 1256, thus refers to the Consuetudinary: "Beati Osmundi prædecessoris nostri circa residentiam personarum et canonicorum Sarum ecclesiæ pias institutiones, quas pro cultu divini nominis ampliandas, et ecclesiæ Sarum honore, capituli sui acce dente consensu, condidit, ac in scriptis redegit, per negligentiam duximus innovandas, &c." Wilkins. Concilia. Tom. 1. 715. An excellent abstract of these Statutes is given by Wilkins, under the year 1259, supplied by the then Dean and Chapter of Salisbury, to the Dean and Chapter of the Cathedral Church of Glasgow: who, and it is a remarkable circumstance, had applied for information respecting the Use and Custom of the Church of Sarum. Concilia. Tom. i. 741. 79 Wilkins. Concilia. Tom. 1. 496. 80 Wilkins. Concilia. Tom. 1. 534. 81 Dugdale. Monasticon. Vol. 2. p. 27. above cited of Bp. Grandisson, contains at the beginning after the Calendar, from Fol. 7. to 13 b, the Consuetudinary of the Church of Exeter. 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, "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.82 Ordinals of English Use are a frequent item in the Monastic and Church Inventories, but now even in MS. are very rare. There are two manuscript Ordinals of Sarum Use in the British Museum, and one of Hereford, and a fragment of that of S. Edmund of Bury:83 at 2 Vol. 3. 237. 83 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 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 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. Caxton printed it, 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.84 this entry. 8 An important note is appended to the two early editions by Pynson. "Liber præsens directorium sacerdotum, quem pica Sarum vulgo vocitat clerus, quanquam 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 hujus WE CHAPTER IV. E 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; 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 ministers communicate to man the seal of forgiveness, the bread of life, the medicine of immortality. The present Office, by whose rules and according to whose order the Church of England for the last three hundred years has celebrated and perfected these solemn mysteries (her modern missal if I may so call it), is so different from the book which she used (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 modi 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 VOL. I. sponte propter causam prædictam suscepit, emendavit, correxit, atque secundum verum ord. Sarum collationavit." Herbert. Typog: Antiq: Vol. 1. 246. |