the Franciscan Breviary, as the now authorized one may be called, in consequence of a Bull of Pius V. The Cardinal's Breviary was drawn up on principles far more agreeable to those on which the Reformation was conducted, and apparently with the same mixture of right and wrong in the execution. With a desire of promoting the knowledge of Scripture, it showed somewhat of rude dealing with received usages, and but a deficient sense of what is improperly called the imaginative part of religion. His object was to adapt the Devotions of the Church for private reading, rather than chanting in choir, and so to encourage something higher than that almost theatrical style of worship, which, when reverence is away, will prevail, alternately with a slovenly and hurried performance, in the performance of Church Music. Accordingly he left out the Versicles, Responses, and Texts, which, however suitable in Church, yet in private took more time, as he says, to find out in the existing formularies than to read when found. He speaks in his preface expressly of the "perplexus ordo," on which the offices were framed. But his great reform was as regards the reading of Scripture. He complains that, whereas it was the ancient rule that the Psalms should be read through weekly and the Bible yearly, both practices had been omitted. The Ferial or week-day service, had been superseded by the Service for feast days, as being shorter; and for that reason every day, even through Lent, was turned into a festival. To obviate the temptation which led to this irregularity, he made the Ferial Service about the length of that of the old feast day; and he found space in these contracted limits for the reading of the Psalms and the whole Bible, except part of the Apocalypse, in the week and the year respectively, by omitting the popular legends of the Saints which had been substituted for them. He observes, that these compositions had been sometimes introduced without any public authority, or sanction of the Popes, merely at the will of individuals. Those which he retained, he selected from authors of weight, whether of the Greek or Latin Church. Besides, he omitted the Officium Parvum B. M. V., on the ground that there were sufficient services in her honour independently of it. In all his reforms he professes to be returning to the practice of antiquity; and he
