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.8 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 82 Vol. 3. 237. 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. e sponte propter causam prædictam suscepit, emendavit, correxit, atque secundum verum ord. Sarum collationavit." Herbert. Typog: Antiq: Vol. 1. 246. definition which if it answered the enquiries of his age, surely is not explanatory enough for our own. 86 85 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 that at an early age; as examples are given by Du Cange of its use in the time of S. Boniface of Mentz, and by Amalarius and others. The passages from Amalarius are cited by Georgius, who (with Pamelius) decides that he means by the term S. Gregory's Sacramentary. The same author quotes also a statute, the xxviij th, from the Capitular of Louis the Pious, A. D. 816, in which the Missal, i: e: the Sacramentary is clearly distinguished and again, another from the Capitular of Charlemagne, A. D. 789, which I shall leave to the judgment of the reader: "si opus est, Evangelium, et Psalterium, et Missale scribere, perfectæ ætatis homines scribant cum omni diligentia." 89 The Antiphoner and Lectionary just mentioned were books the contents of which altogether were different from those which were connected with the Offices of the Canonical Hours, and which have been already considered. In its present meaning we are to understand by the first, the Gradual, as it was always called in later ages, and even in the time of Amalarius, according to the custom of some Churches. 85 Glossarium. Verb. Missale. 86 Epistola Jattonis ad Otgarium. Exst. inter Epistolas S. Bonifacii. Ep. cxiv. 87 Tom. 2. p. clxij. 88 Tom. 2. p. 56. 318. Cited also by Du Cange. "Quod dicimus Gradale," he says, "illi vocant Cantatorium," i. e. Antiphonarium: and it contained, as has been explained before, those parts of the service which, if sung, were to be sung antiphonically. By the other, the Lectionary, we are to understand the book of the Epistles, which was sometimes and much better named the "Epistolarium," and " Epistolarium," and "Epistolare:" sometimes "Liber Comitis,"" and sometimes " Apostolus." It is mere conjecture why it was called Liber Comitis: the last editor of Thomasius gives two of the reasons which have been suggested. "Alii conji Alii ciunt nomen illud inditum eidem fuisse ut denotaretur clericos illum perpetuum veluti comitem secum deferre debere, quod nimirum in lege Domini, quæ sacris in Lectionibus exponitur, meditentur die ac nocte. vero quod Comiti cuidam liber inscriptus primo fuerit ab ejus compilatore." I cannot say that either of these conjectures is more satisfactory than such guesses commonly are. It is certain that the Comes was a different book in some instances from the Apostolus, though writers have made no distinction between them an early charter cited originally by Suarez, afterwards by Mabillon and a host of authors, proves this. It enumerates among a number of books given for the service of a church, "Evangelia Iv, Apostolum, Psalterium, et Comitem." The one therefore probably contained the lections read at mass from writings not 90 The student will find the subject of the "Comes" and its author, &c. discussed by Georgius. Tom. 2. Dissert. ij. Cap. 3. Also compare Zaccaria Bibl. Ritualis. Tom. 1. Lib. 1. p. 36. 91 Opera. Tom. v. Præf. xxi. p. 762. |