Gelasii Papæ, et Concilii Romani LXX. episcoporum,) vixdum incœpti omittuntur in alio Breviario. Tum historiæ sanctorum, quædam tam incultæ et tam sine delectu scriptæ habentur in eodem, ut nec authoritatem habere videantur nec gravitatem. Accedit tam perplexus ordo, tamque difficilis precandi ratio, ut interdum paulo minor opera in requirendo ponatur, quam cum inveneris, in legendo.... Ac illud ante omnia visum nobis est in consuetudinem revocare, ut scriptura sacra maxime omnium toto anno, et omnes psalmi singulis septimanis perlegerentur. Utcumque enim veteribus patribus summa ratione placuisse videbamus, qui plerosque libros (ut supra dictum est) utriusque testamenti per anni tempora legendos disposuerant in Breviario, et per dies sic psalmos distribuerant, ut singulis septimanis totum psalterium legeretur, quod singulis diebus in primitiva ecclesia perlegi solitum esse tradit Speculator. Sed (ut supra diximus) precantium negligentia factum erat, ut minima pars scripturæ sacræ legeretur, et psalmorum plerisque omissis, pauci singulis fere diebus repeterentur. Quod eis accidit dum officii ferialis optime sanctissimeque a majoribus instituti, longitudinem et laborem tions, and synodals; that commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through: after like sort were other books of Holy Scripture used. And moreover, whereas St. Paul would have such language spoken to the people in the church, as they might understand, and have profit by hearing the same; the service in this church of England these. many years hath been read in Latin to the people, which they understand not; so that they have heard with their ears only, and their heart, spirit, and mind have not been edified thereby. And furthermore, notwithstanding that the ancient Fathers have divided the psalms into seven portions, whereof every one was called a Nocturn, now of late a few of them have been daily said, and the rest utterly omitted. Moreover, the number and hardness of the rules called the Pie, and the manifold changings of the service, was the cause, that to turn the book only was SO hard and intricate a matter, that many times there was more business to find out what refugerent. Ad quem vitandum, varia compendia excogitantes, consuetudinem induxerunt, omissis feriis, toto fere anno sanctorum festa celebrandi etiam in Quadragesima, quod quantum sit contra veterum instituta declarat concilium Laodicenum Quod ipsi animadvertentes, conditionemque temporum et infirmitatem clericorum spectantes, rationem ineundam putavimus ut... Veteris Testamenti magna et ulitissima pars, et totum Novum, præter partem Apocalysis in anno, et singulis septimanis psalmi omnes perlegerentur ... Curavimus tamen ut ordine longe simpliciore et expeditiore magna pars laboris minueretur, sublato tædio et difficultate psalmos et alia hinc inde cum mora et molestia perquirendi, et difficillimam rationem longo tempore perdiscendi. Versiculos, Responsoria, et capitula omittere idcirco visum est, non quod hæc supervacanea aut inutilia viderentur, (augent enim pietatem, et sunt scripturæ sacræ particulæ,) sed quoniam cum introducta sint ad cantus potissimum modulandos, et legentes sæpe morentur cum molestia quæritandi, locum relinqui voluimus continenti lectioni scrip turæ sacræ .... should be read, than to read it when found out. These inconveniences therefore considered, here is set forth such an order whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a calendar for that purpose, which is plain and easy to be understood; wherein (so much as may be) the reading of Holy Scripture is so set forth, that all things shall be done in order, without breaking one piece from the other. For this cause be cut off anthems, responds, invitatories, and such like things as did break the continual course of the reading of the Scripture. Itaque si quis diligenter animadverterit, et vetus Patrum consilium institutumque consideraverit, plane intelliget, hoc Breviarium non tam esse novum inventum, quam Breviarii antiqui, adhibito quodam temperamento, restitutionem. Habet igitur hæc precandi ratio tres maximas commoditates. Primam, quòd precantibus simul acquiritur utriusque Testamenti peritia. Secundam, quòd res est expeditissima, propter summam ordinis simplicitatem, et nonnullam brevitatem. Tertiam, quod his toriæ sanctorum sic conscriptæ sunt, ut nihil habeant quod graves et doctas aures offendat. Yet because there is no remedy, but that of necessity there must be some rules ; therefore certain rules are here set forth, which as they are few in number, so they are plain and easy to be understood. So that here you have an Order of Prayer and for the reading of the Holy Scripture, much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious than that which of late was used. It is more profitable, because here are left out many things, whereof some are untrue, some uncertain, some vain and superstitious; and nothing is ordained to be read but the pure Word of God, the Holy Scriptures, or that which is agreeable to the same; and that in such a language and order as is most easy and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortness thereof and for the plainness of the order, and for that the rules be few and easy. It is unnecessary in this place to enter on an historical detail of the successive revisions and corrections of the English Ritual in the reigns of * Breviarium Romanum ex sacra potissimum Scriptura et probatis sanctorum historiis nuper confectum, &c. Cum privilegio Summi Pontificis et Regis Galliæ, Lugduni, 1546. (Præfatio.) Edward VI., Elizabeth, James I., and Charles II., which have been carefully examined by different writers. The various Breviaries and Missals used in the Roman Communion have also been subjected to several revisions. Thus the Roman Breviary of Quignon was superseded by that of Pius V., which in its turn gave way to the revisions made in 1602 under Pope Clement VIII., and in 1631 under Urban VIII. The Roman Missal also was corrected in 1570 by directions of Pius V., and in 1604 by order of Clement VIII., and has since received many additions". Y These alterations, however, had the effect of introducing new superstitions, and did not remove any of the principal abuses which had grown up in the middle ages. The last revision of the Roman Breviary permitted a number of fabulous legends and spurious writings to continue in its pages. France the Breviaries and Missals of particular churches have been frequently revised and reformed, especially in the seventeenth and eighteenth centuries, when various improvements were introduced, In ning "Alma Redemptoris," "Ave Regina," "Regina Cœli," and "Salve Regina," seem to have been composed in the eleventh and twelfth centuries, and used by some of the monastic orders; but they were not introduced into the Roman Breviary till the sixteenth century. Gavanti, ut supra, p. 182 -184. b See Van Espen, Dissertatio de Horis Canonicis, Oper. t. iv. p. 197, 198. in some cases, it is said, under the influence of Jan senism c. SECTION I. OF MORNING PRAYER. The office of Matins, or Morning Prayer, according to the English ritual, may be divided into three principal parts. First the introduction, which extends from the beginning of the office to the end of the Lord's Prayer. Secondly, the Psalmody and reading, which extends to the end of the Apostles' Creed: and, thirdly, the prayers and collects, which occupy the remainder of the service. It is not, however, my intention to consider the Morning Prayer solely under these heads, which would be too few; but we shall find them useful in assisting the memory to retain distinct ideas of the antiquity and importance of each part of the office. The Introduction of the Morning Prayer consists of the sentences of Scripture, the Address, Confession, Absolution, and Lord's Prayer. On each of these subjects I shall speak as briefly as is consistent with a detail of its antiquity or a defence of its use. SECTION II. THE SENTENCES OR VERSES. The introduction commences with one or more verses of Scripture. Whoever is familiar with the C c See Gueranger, Institutions Liturgiques, t. ii. c. xvii. -xxiv., who represents the Roman Liturgy and offices as almost extinct in France and other countries, and replaced by new offices, composed under the advice of heretics and schismatics. |