The most usual of these was Ritual.

"Rituale" or "Liber Ritualis," and with this was sometimes joined the Manuale, as for example: "Rituale seu Manuale Ecclesia Catalaunensis." (Chalons) 1649. And it is this title which the Church of Rome has adopted of late years. "Rituale Sacramentorum Romanum." 30

Sometimes" Agenda": and this of course in quite a different meaning from that in which it was (very anciently) applied to the Holy Communion:" thus we

have," Agenda parochialium ecclesiarum Argentinensis diœcesis." (Strasburgh.) This again, explained in the title. "Agenda, seu Rituale Osnabrugense. 1653." Again, of which there is a copy in the Cambridge University library: "Agenda S. Coloniensis Ecclesiæ hoc est, Liber Pastoralis, in quo continentur omnia quæ in sacramentis administrandis--officium spectant." 4to. Colon. 1637.

Another title was "Sacramentale": of which Zaccaria gives three examples, all of Churches in Italy : and one of Sacramentarium.32 But much more usual was "Pastorale": as, "Pastorale ecclesiæ sive dicecesis Gandavensis." (Ghent.) 1640. Or more fully, of Mechlin, in a copy before me: "Pastorale, sive canones et ritus ecclesiastici, qui ad sacramentorum administrationem aliaque pastoralia officia rite obeunda pertinent." 1589. In the ancient catalogue of the Durham books, we find "Pastoralis, eximius liber." But this could not have been a Manual, for it is among books headed, "Hii sunt libri qui leguntur ad collationem." 33 So there is a "Liber Pastoralis" among the books which William, Bp. of Durham, gave to S. Cuthbert's church. But we cannot decide what this particular book was.

The Manual cited above, printed at Douay 1604, has in its colophon a name which was also occasionally in use by itself as a title: viz. "Institutio." "Hæc sacra Institutio baptizandi, et alia quædam sacramenta et ritus ecclesiasticos administrandi &c." Thus; "Institutio parochorum, recognita et edita jussu D. Petri, Arch. Viennensis." 1586. and again: "Institutio

32 Bibl. Ritualis. Tom. 1. p.

156.

33 Catalogi veteres Librorum. Surtees Society. p. 9.

catholica, quam Manuale vocant, edita auctoritate D. Eustachii Parisiensis episcopi." 1552.

Lastly, besides all these, which contain under such various titles the same offices, there is one other book, which seems to me to be that which Lyndwood explains (though I cannot but think erroneously) to be the Manual, intended in the Archbishop's constitution. Whether parishes were bound under that statute to furnish also the Processional, which is not specifically named, either in the same volume with the Manual, or separately in another, is not the point I am enquiring into, and admits of dispute: for it certainly was not necessarily nor usually included in it. Lyndwood says, after the word "Benedicendorum” in the passage cited p. lxxvj. "Et hic, in hoc loco, Manualis nuncupatione, puto etiam contineri ea quæ sunt usitata in processionibus ecclesiasticis quandocunque fiendis; ut sic etiam Liber Processionalis dicatur Manuale, licet hic de eo non fiat mentio specialis."

But the "Sacerdotale" does answer to these requisitions in it are not only the contents of the Manual, or Ritual, but also of the Processional, and some other books besides. One is now lying before me," Sacerdotale secundum usum S. R. ecclesiæ." Venetiis. 1558. This contains (the full table would occupy many pages) several treatises and prefaces at the beginning, followed by the offices of the sacraments and occasional rites, with disquisitions and rules and resolutions of difficult cases then the various benedictions: a full Processional: a calendar and computus and explanations: a treatise on the chanting and church-music: and lastly, exorcisms and popular sermons on the great festivals. In short, as it is in the title of the book, and how different from the Manual! "In quo non solum om

nium sacramentorum quæ a sacerdotibus fieri possunt, officia: verum etiam resolutiones omnium dubiorum ad ea pertinentium, et excommunicationum canones, cum brevi illarum et absoluta declaratione ex sacris doctoribus collecta, multaque alia sacerdotibus valde utilia atque necessaria continentur."

H

CHAPTER VI.

AVING now gone through and attempted to explain the list of service books ordered in the constitution of Archbishop Winchelsey, our next step is to notice those which are mentioned in the other statutes which I cited. And among these the " Breviarium" claims the first place.35

I am called upon to make some remarks upon the Breviary in another part of these volumes: here I shall repeat that the word itself occurs for the first time in Micrologus, an author of about A. D. 1080. Some say that it was so called as containing not merely an arrangement but an abbreviation of the Divine Offices: probably both reasons may have had their influence on the name. However this may be, the Breviary in its full and settled state, say from the

31 Other names for the same volume occur, though instances are rare, and they simply require notice: viz. Mitralis, as Zaccaria observes" singulare nomen." "Economia Domus Domini."

"Ordo." "Libellus Officialis," and lastly, with more propriety, "Parochiale." Vide, Bibl. Ritual. Tom. 1. 155.

35 Vide p. xvj, Synod of Wor

cester.

twelfth and thirteenth centuries, contained the whole offices of the canonical Hours throughout the year: of the great festivals, the saints-days, the sundays, and the week-days. These were arranged under their respective days, with rubrics directing to certain prayers, hymns, or psalms which occurred frequently, or to the psalter which formed a portion of the volume. The rubrics of breviaries in manuscript will be found to vary much in their fulness as they happen to have been written for the use of churches or monasteries of which the Ordinals had been drawn up. Thus some would have but very few others again as many in comparison. Not that we are to suppose, by any means, that the existence of an Ordinal always led to the omission of rubrics in the Breviary: for the Ordinal itself might be more or less complete, and both might continue to give, with relation to certain parts of the Office, what we may call, duplicate directions.

The first edition which was printed of the Sarum Breviary was at Venice. "Venetiis per Raynaldum de Nouimagio. M. cccc. LXXXIII." in folio. The last, I believe, at Paris, in 12mo. 1556, of which the second volume, Pars Estivalis, is dated 1557. Soon afterwards the Breviaries of other churches began, for convenience sake, to be printed in four volumes, divided into "Pars Hiemalis," "Verna," 66 Estiva," and "Autumnalis." "36 But the Breviaries of the English Church never exceeded two volumes: the Hiemalis and Estivalis. If in one, always, if I mistake not, in

36 In each of these parts, and so also of the Sarum Breviaries if in two volumes, are repeated the Psalter, the Canon if included,

the Commune Sanctorum, &c. Indeed otherwise, the separate volumes would be useless.