' ■^/r.'}-ff'ry^r',Tf'^y--^f"---^ CORNELL UNIVERSITY LIBRARY BX5141 .P98"l87r"' "*'""' °^'Vl'mm«m^!jSl}\IIV,.,.i. "eina a manual olin 3 1924 029 446 089 Cornell University Library The original of this bool< is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029446089 GAIXANTYNE, HANSON AND CO. EDINBURGH AND LONDON " This the sole night of all the year Saw the stoleil priest the chalice rear." Si7- Walter SaM. g»olemn Celebration of tlje l^olp Comniunion* Frontiajdece. %\)t ©irectorium Slnalicanum: BEING A MANUAL OF DIRECTIONS FOR THE RIGHT CELEBRATION OF THE HOLY COMMUNION, FOR THE SATING OF MATINS AND EVENSONG, AND FOR THE PERFORMANCE OF OTHER RITES AND CEREMONIES OF THE CHURCH. SccortiinQ; to Slntimt W10Z& of ttje Ctiurcg of CnglanO. With Plan of Chancel and Illustrations of "such Ornaments of the Church, and of the Ministers thereof, at all times of their Ministration, (as) shall be retained, and be in use as were in this Church of England, by the authority of Parliament, in the second year of the reign of King Edward the Sixth." FOURTH EDITION, CAEEFULLT REVISED, WITH NUMEROUS EMENDATIONS. EDITED FJ THE EEV. FEEDEEICK GEOEGE LEE, D.C.L., F.S.A., VICAR OF ALL SAINTS', LAMBETH. LONDON: JOHN HOGG & CO., PATERNOSTER ROW 1879. H r- \ President White ^ Library %g^ I-^tT^TsT]. I^^Sp TO THE ARCHBISHOPS AND BISHOPS IN VISIBLE COMMUNION WITH THE SEE OF CANTERBURY THIS MANUAL rS, WITH EVERT FEELING OF PROFOUND RESPECT, JtOST HUMBLY DEDICATED. Extract from a Chavge delivered to the Clergy of New Zealand^ September 23, 1847 By George Augustus, Lord Bishop of New Zealand (now Bishop of Lichfield). London : Rivingtons, 1849. "The care of sacred things is not an idolatry of inanimate matter, but a recognition of the unseen God, to whose service they have been dedicated. It has been deemed worthy of record in the Gospel that Christ, when He had ended Hi3 reading, closed the hook, and delivered it to the minister, to be, no doubt, deposited in the proper place, to be preserved from injury and desecration. No event ever happened on earth more awful than the Resurrection, yet it was a work not unworthy of the care of the angels, even at that solemn season, to lay the linen clothes by themselves, and to "wrap together the napkin that was about the head in a place by itself. Even the linen cloth which had touched the most holy sin- offering was holy in the sight of those heavenly ministers," preface* THE attention given to the decent and orderly performance of Divine . Service in the English Church by Priests trained in pJsent'K' favour! the most opposite schools of theology, and caMon'°of T iilnuli the number of new churches built with ^i'le?^^!'"™' "" "" all the requirements for Catholic ritual, edifices carefully adapted for the celebration of the most Holy Eucharist, for the recitation of Matins and Evensong, and for the other Eites and Ceremonies of the Church, are cheering signs, and especially so when we see that in cathedral nave and country mission the Gospel is being preached to the poor with aifectionate warmth and Apostolic energy. The balance of loving service towards our Blessed Lord is accurately adjusted. Love and Faith keep a right proportion in things pertaining to Christ on the one hand, and to His poor members on the other. They lavish their best — their "alabaster box of ointment very precious" — on the House and Worship of Almighty God, and yet ever remember that " the poor shall never cease out of the land." The poor " are always with us," and we must earnestly call them into His Church to hear the glad tidings which our Blessed Lord Jesus Christ still preaches by His Priests to " the common people." Christ is still present in His Church, " verily and indeed," in the Sacrament of the Altar, Very God and very man, the centre of all Christian Worship. At such a time, and in such a hopeful aspect of the Church in this land, no apprehension can be felt, in publishing the present Manual, of a charge of over-exalting " the mint, and anise, and cummin" of Eitual and Ceremonial, and of unduly depressing y'l preface. " the weightier matters of the law, judgment, mercy, and faith," seeing that by preaching the Word the masses are being " drawn by the cords of a man" into our churches, and by our ritual are being taught to feel " the beauty of holiness," and to " worship God and report that God is in us of a truth." It has been sometimes alleged that the Eubrics of the Book of Common Prayer are in themselves a full and complete guide for the Priest in performing Divine Service, and also (with the Canons of 1603) for "the ornaments of the church and of the ministers thereof." The Canons of 1 603 and their bearing upon the Eubrics will be disposed of subsequently.^ In regard to the "ornaments," it is patent to every one that we are remanded back to a stated period in which the afore- said " ornaments" were in use in this Church of England by authority of Parliament, viz. the second^ year of the reign of Edward the Sixth. As to the Eubrics being a complete code of ritual directions, the experience of every parish The Rubrica of thQ • *^ • Book of Common Prlcst attcsts that they are insuflS.cient. Prayer never were ^-j- . t t i ti intended for a com- jNJor IS auy Slight throwu upou our oervice Uook or upon its Eevisers by ' See infra, p. xxv. note ^. 2 " The Statute and the Rubric prove the second year was ultimately selected to regulate the ornaments ; in all probability because the majority of the reviewers (of 1559), '^^ ^^® Parliament, or both, felt that, while there were important distinctions between the ornaments of the first year and those of the second (as I have already shown"), the standard of ornaments had, after the latter date, been reduced much lower than was consistent with the Ritual which they themselves wished to settle in the Church of England. Yet, in all this, there is no allusion whatever to Ed- ward's First Book — an allusion most natural, if that £ook, and not the second Year, had been in the minds of the various witnesses, more especially as the Secretary Cecil's questions had drawn the especial attention of the Reviewers to Edward's two Books, and had referred to the later Book as taking away Ceremonies" (not Orncmients) " the propriety of restoring which they were to con- sider." Perry's Lawful Church Ornaments, pp. 128, 129. ■ Perry, pp. 23-39 I 5°, 51-62 ; 76-79 i 109-1 14. preface. vii this admission. The Eubrics are perfectly suffi- cient for the guidance of any clergyman moderately acquainted with the traditions of Catholic ritual and the real and ancient Use of the English Church. The Prayer Book was never meant to be a complete Directory ; and in this respect ,t^^^Z^:i^Z it exactly follows the rule adopted by mIs,,!!"""'™ ^'"™" the old English Service Books, and also by the modern Eoman Missal. The ancient rubrical directions were equally scanty and curt as our own, and yet they were quite sufficient ; for, besides the traditional interpretation and the living commentary of daily practice, the Priest had other t* ,. n 1 • . 1 1 • 1 ThePriestinancient written directions lor his guide which we times iwd a iianmi n , t -i t J • o J ' °^ Directifins supple- uniortunately do not possess ; in tact, m mental to tue service most churches the Priest was dependent on those other guides almost exclusively: the Missals being well nigh devoid of Eubrics. The printed Missals, which had such interpolations and additions as tended to make the rubrical directions more com- plete (naturally in the fewest words), had without doubt the imprimatur of the Bishops and Archbishops ere they were issued. That the Eubrics of the Prayer Book were not at all designed to be, so to speak, a " Ceremonial according to the English Preface of the Book rite," will be apparent from the foll(jwing extract from the portion of the Preface added at the final revision: — "Most of the alterations were made, either, first, for the better direction of them that are to officiate in any part of Divine Service : which is chiefly done in the Calendars and Rubrics.''^ As the Eubrics in the former book, that of 1604, are thus declared to be insufficient guidance for the clergy of 1662 — insufficient from the disuse of the Service Book of the Church, which had been superseded by the '' Directory for the Publique "Worship of God in the three Kingdomes," from the desuetude of Catholic practices, and from the ignorance of the ancient eccle- viii ^Preface. siastical traditions, consequent thereupon — the present Book has additional and fuller rubrical directions, but still not sufHcient to meet every case and each require- ment, for that was not the intention of the Kevisers, but to amplify them for " the better direction of them that are to officiate." Such a Manual as the clergy had for the better understandins; and interpretation of the Angiirmum puts the JtiuDrics ot tho Missal and other Oince Priest of the nine- -t-.i i •< ' ^ r^ n t j t teenth century on a UooKS, and such a ffuido as Catholic tradi- par with tlie Priest .. ',-, -, -. />.i ii-n T i of the Bixteentii as to tiou and kuowledge 01 the old Jjjngiish Service Books afforded to the first Ee- visers of those books, and to the officiating Priests of that day, is now attempted to be given in the present volume. That such a work is necessary is only too well known to every clergyman. The recently-ordained Deacon and Priest have had generally no official training or example. The college chapel, and only too often the cathedral of the diocese, have, with some favoured exceptions, worthy of all honour, been rather beacons to warn them off the rocks of irreverent slovenliness and ritual irre- learahig"^'"' °' '"* gularity, than stars to guide them how to offer, or to assist in offering, acceptable Sacrifices in the Church of God. They have thus been forced to follow the mode of " conforming to the Liturgy," as practised in some church which most approves itself to their partially-informed instincts, the selection probably being made from circumstances of proximity or from something else equally accidental. The argument for a ritual is not within the scope of these remarks. We have a ritual, and must use it, whether we like it or not. It behoves us to use it aright, and not curtail and mar its fair proportion. Every part of the Church must have a ritual, and as there is but one Catholic Church, so the ritual of every portion thereof will have a family likeness, mSf ""'* ^"^' ^^^ t® one in spirit, though diverse in details. Eitual and Ceremonial are the preface. ix hieroglyphics of the Catholic religion, a language understanded of the faithful, a kind of parable in action ; for, as of old when He walked upon this earth, our Blessed Loed, still present in His Divine and human nature in the Holy Eucharist on the altars of His Church, still spiritually present at the Common Prayers, does not speak unto us "without a parable." But as our Lord's " visage was marred more thaa any man, and His form more than the sons of men," so has it fared, at least in His Church in this land, with the aspect of His worship on earth. For the last three hundred years, brief but brilliant periods excepted, our ritual has lost all unity or significance of ex- pression. We have treated "The Book p,^p 001'^™" of Common Prayer, and Administration p^'Iye"r™rdyTutof of the Sacraments, and other Eites and f;S"' '^ "'" ^"' Ceremonies of the Church," much as if it were simply a collection of sundry Forms of Prayer, overlooking the fact that besides these there are acts to be done, and functions to be performed. And these^ have been done infrequently, not to say imperfectly. The old Puritan idea of Divine Service is con- fession of sin, prayer to God, and intercession for our wants, bodily and spiritual. Another theological school, more perhaps in vogue, looks upon praise as the great element of worship — praise, that is, apart from JHucharistia, itself, in one sense, a mighty Act of Praise. Hence one Priest with his form-of-prayer theory affects a bald, chilling, and apparently indevout worship, whilst another lavishes all the splendour of his ritual upon his forms of prayer, which are said in choir ; and both depress, by defective teaching and a maimed ritual, the distinctive Service of Christianity. Matins and Evensong are performed with a severe simplicity by the one, in an ornate man- ± •/ ■/ / Botli schools fal 1 ner by the other. Both schools have aiwn of cauioiic elements of truth in them, both err after ' E. g. the Sacraments of Baptism and the Holy Eucharist. |)refa«. the same manner, viz. in undue exaltation of the Church's ordinary Oj6B.ce, and in depreciation of the Sacramental system — at least, the celebration of the Holy Eucharist is not with them the centre of Chris- tian Worship. Yet surely the Communion Service is something more than a mere form of prayer in the opinion of even the laxest school of theology. The Zuinglian will admit it to be an acted sermon. If in the dreary eighteenth century a periodical writer^ could recommend a Priest to preach the sermons of other divines in order to give more attention to a handsome elocution and an effective delivery, surely the same pains ought to be bestowed on the performance of the acted sermon of the Church. Even the Calvinist wUl concede the Liturgy to be an Act, a ministerial Act, and not a bare form of Prayer. But The doctrine of the Chnrch. the Catholic Priest, who knows that this action is done in the Person of Christ, who knows his office to be to perpetuate on the altars of the Church Militant on earth the same sacrifice which the Great High Priest con- The Catholic Priest , , , , "-U. j ana the Holy Euchar- summatod oncG ou thc Cross, and per- petuates, not repeats, before the Mercy- seat in Heaven, will reverently handle such tremendous mysteries, will be greatly careful that no dishonour be thoughtlessly done unto his Lord, Who vouchsafes to be present on our altars. How delicately will he approach even before consecration the elements which are thus to be so supematurally honoured. How will he be exceeding urgent to do all things well as to matter and /orra, as to vestment and ritual, whether in his own person or by his assistants, in this wondrous Ser- vice. And if in the Sacrament of the Altar some things strike the eye as graceful and beautiful, it is well ; but this is not their object. The one aim is to offer the Holy Sacrifice in a worthy manner to Almighty God. The order of the Offices in the Prayer Book has ' Addison in the Spectator (No. io6). preface. xi been adhered to ia the Directorium with this excep- tion, that the directions for celebrating the Holy Eucharist, as beinsr the centre services in zx™- 01 all Christian Worship, have been placed first. The Book of Common Prayer naturally puts the Ordinary Office before the Liturgy proper, as the Holy Eucharist is generally supposed to be preceded^ by the recitation of the Divine Office. But in a work which interprets rubrics, and explains, however inadequately, the theory of Christian Worship, it seemed fitting to commence with what was in the earliest ages of Christianity the only distinctive Christian Worship,^ and from which the ordinary Office is an offshoot, a radius, not a substitute for it under any cii'cumstances. To these considerations it may be added that there is one Book of Holy Scripture — the Apocalypse — which reveals to us the Eitual of Heaven. That Eitual is the normal form of the worship of the Christian Church. The full scope and burden of the Epistle to the Hebrews is this, that the law was a shadow of good things to come, and not the very image of the things, that in the law we have but a copy (yTToSetyjiia), but that in the Gospel we have the object itself as in a mirror, the very image {^avTr] r) elKotv), the express image or stamp. The Jewish Ti,e Jewish ntaai Eitual was therefore a type or shadow of li^^^tt tel^^-n If^ the Eitual of Heaven, which would be t'« Hypostatic union. hereafter; not as then existing, at least in the form it was to assume in the fulness of time. If the Jewish ritual had been a copy or pattern of things existing in Heaven at that time, it would have been an image thereof, not a shadow or type. But " coming events ' See Principles of Divine Service. Introd. to part ii. p. 1 1 6, note f. 2 In regard to the Worship of the Early Church, the " Breaking of Bread" (Acts ii. 42) is believed to be the real and only char- acteristic Christian Worship, and the " Prayers" to be at that time the Hour Services of the Temple, which passed, on its destruction, into the adoption of similar Services by the Christian Church. xii preface. The ritnai of hea- c^st their shadows before," and, it is ™";ra^"^raore'""n-' Written with reverence, the Worship of became iTcenLnVthe'in! Hcaven, alwajs objective, became am- "SaX 7Cttv/lr plified, and, so to speak, ocularly objective """■ (as God could be seen of man), when the Hypostatic Union took place ; when bone of our bone, flesh of our flesh, was worshipped by the Angelic host in the Session of the Incarnate Word in His glorifled humanity at the Eight Hand of God the Father Almighty. Moses was admonished when he was about to make the tabernacle ; "for see, saith He, that thou make all things according to the pattern showed to thee in the Mount." The Jewish ritual was the shadow cast upon earth from the throne of God of the Worship which was to be in heaven after the Incarnation and Ascension of the Gon-Man, our Lord Jesus Christ, Who pleads before the throne His Sacrifice, at once the Yictim, the " Lamb as it had been slain," and High Priest. The Eitual of Heaven is objective, and the principal worship of the Church on earth is equally so by reason of its being identical with the Normal and Apocalyptic ritual, and thus containing a great action, even the perpetuation of the Sacrifice made on the Cross, in an unbloody manner on the altar. Not that this great action — the most marvellous condescension of the Creator to the creature since the Sacrifice which, never to be repeated, was once ofi'ered on Calvary — excludes common prayer ; not so, the prayers of the faithful form an appendage to the Holy Sacrifice of the altar. The Church in Heaven and on earth is indeed one, and the Holy Eucharist^ as a sacrifice is all one with the Memorial made by our High Priest Himself in the very Sanctuary of Heaven, where He is both Priest after the order of Melchisedec, and Off'ering, by the perpetual presenta- tion of His Body and Blood ; therefore the Eitual of Heaven and earth must be one, — one, that is, in in- ^ See Keble on Eucharistical Adoration, p. 72. preface. xiii tention and signification, though under different con- ditions as to its expression. A rationale has been given of Matins and Even- song, because the recitation of the Divine Office has been very grievously misunderstood. Matins and Evensong are the only Forms of Prayer without an action, and, though not subjective (for they are Common Prayers to One spiritually present), they form from their Eucharistic analogy the only permissible Divine Service without celebration of the Holy Communion, the only Dry Service^ so to speak, which is not an unreality. As to the Service to be used on Sundays and Holy- days if there is no Communion, it will be observed that in the earlier pages of this work it is spoken of as missa sicca ; in the latter part [following Mr. Free- man] as the Proanaphoral Service. Though our awful preference for a form of prayer, extracted from the order for the Administration of the Sacrament of the Holy Eucharist, to the Celebration itself, renders the name of the mediaeval corruption really applicable, yet doubtless the latter term is the correct one. No rationale has been given of the Communion Service, nor of Holy Baptism, nor of the Sacramental and Occasional Offices. These functions involve actions ; and acts speak for themselves : but very minute Eubrical Directions are given, and much matter illustrative of what may be called "the secret history" of the Services will be found in the notes. Nowhere is the Catholic spirit of the Prayer Book more plainly set forth, or in a more marked manner, than in the Preface of 1662, which precedes the state- ment "^Conceming the Service of the ^8 importance of Church,"! and '« Of Ceremonies, why fl^e^eraS^- some be abolished and some retained,"^ ^pi'itlf'ihe B"ok°"f and in those documents themselves, common Prayer. 1 The original Preface in the Book of 1549. 2 First inserted after the Preface in the Book of 1552. In the First Book (1549) it is placed after the Service for the First Day of Lent (Commination Service). xiv preface. And yet these important statements have never had the attention bestowed' upon them even by some of the most approved ritualists of the day, which their very great value commands. It has been truly said that the statement " Concerning the Service of the Church" "is the most authoritative exposition anywhere to be found of the principles of the English Church, and of the relation in which she desires to stand towards other branches of the Church Catholic."^ The Directorium Anglicanuin has been based upon This Manual based tho priuclples laid down in these un- bod^d "iftJSri?^: mistakable and authoritative manifestos ^""^ of the spirit, usage, and ritual of the Church of England. A key is given in the Preface of 1662 to the then alterations. " If any man, who shall desire a more particular account of the several Altera- tions in any part of the Liturgy, shall take pains to compare the present Book with the former ; we doubt not but the reason of the change may readily appear." If the comparison of our present Service Book with its predecessors be needful for a perfect understanding of the Eubrics, it follows as a corollary that equally necessary is it to institute a comparison with the rubrical directions in the pre-Eeformation Service Books (of which our Prayer Book is a revised collec- tion), especially in an age in which the careful per- formance of Divine Worship is a happy characteristic, and yet in which, from the laxity of former times, the old Catholic uses and traditions, which were household words to the revisers of 1 549, and which were familiar to those of 1 66 1, are in some sort lost sight of. Hence this attempt to read our Eubrics by the light of the pre-Eeformation Service Books and ancient ecclesiastical customs: and not only have the old English Missal 1 Thus Mx. Procter, in his " History of the Book of Common Prayer," omits all mention of this part of the Book. 2 "The Prayer Book, and how to use it." Churchman's Libraiy, p. 4. Preface. xv and Breviary rubrics been so used in putting together the Dwedorium, but also the most ancient Liturgies, agreeably with the King's warrant for the Conference at the Savoy, 25 th of March, 1661. The terms of the commission, which are very important, are, "To^ advise upon and renew the said Book of Common Prayer, compai'ing the same with the most ancient Liturgies which have been used in the Church, in the primitive and purest times." It is, therefore, reason- able to refer to the Liturgies which the revisers of 1 66 1 Avere to look to for a guide in their review of the Eitual. And that such a course was expedient for them, and is so for us in order that we may rightly understand their alterations, and indeed the whole spirit of the Prayer Book, is also evident from the language of the Homily,* that the Holy Sacrament of the altar should be "in such wise done and admin- istered as the good Fathers of the primitive Church frequented it;" as well as from the injunction' that preachers in their sermons were to follow the consent of the Catholic Fathers and Doctors. The ancient Liturgies, the mediaeval Service Books, the present Uses of the East and West, have all been consulted to throw light upon and to interpret the Rubrics of our own Service Book in the Directorium^ on the principle recognised by the last Eevisers in their rejection of such proposed alterations* " as were either of dangerous consequence (as secretly striking at some established doctrine or laudable practice of the Church of England, or indeed of the whole Catholic 1 Card. Hist. Conf. p. 300. ^ Homil. b. ii. ^ " But chiefly they (the preachers) shall take heed that they teach nothing in their preaching, which they would have the people religiously to ohserve and believe, but that which is agree- able to the doctrine of the Old Testament and the New, and that which the Catholic Fathers and ancient Bishops have gathered out of that doctrine." Liber quorundam canonum disciplinoe Ecclesiae Anglicans. Anno 1571. '' The Preface, Book of Common Prayer. Ritualism a acience. xvi preface. Church of Cheist) or else of no consequence at all, but utterly frivolous and vain." Eitualism is a science as well as theology, and is in point of fact closely connected therewith, seeing that Divine Service is composed of rites and ceremonies, which involve Eitual and Ceremonial in their performance ; and as Liturgies contain and are conservators of doctrine, so the Kubrics — enjoining a certain amount of Eitual and Ceremonial, and supposing and permitting a greater development of it than is laid down nominatim — are the very language of dogma. Divine Service is also compacted of " Christian persons," i. e. bodies redeemed by the Saviotje, and which therefore owe Him a dignified and honourable homage by prostration, and gestures of adoration, humility, and the like. The religious use and the science of Ceremonial and Eitual are fully recognized in the and scienc?'™cere- Prcfacc to thc Book of Commou Praycr. monial and Kitual re- t it i i i t / r\ n rn ' i cognized in the Book in the statcmeut, Oi Ceremonies, why of Common Prayer. -, i t i i -t j • t 1 1 some be abolished and some retained, ' Eitual and Ceremonial are distinctly accepted as "per- taining to edification," not^ only as serving " to a decent order and godly discipline," but also as " apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification." The Preface authoritatively declares that Eitual and Ceremonial conduce to " edification," thus re- cognizing their theological use. What this consists of it may be well to state categorically. The science of Eitual and Ceremonial has a theological and a sacra- mental function. But the province of each function is in- tertwined with that of the other so as to be inseparable. The primary use of Eitual and Ceremonial is of fo"'^^®'i oil the claims of Almighty God Eitual and ceremo- upou thc homago audlove of Hls creaturcs. Hence it is that His Priest performs all 1 But a preference is given to what is ancient in comparison with what is new. preface. x^ii Divine offices (and especially the celebration of the Holy Eucharist) with a minute and reverent care, perfectly without respect to the presence of worshippers, or to their absence. It is this that prompts him to use " the best member that he has" to the praise and glory of God, " Who made man's mouth ;" a function which must edify both Priest and people. But He who made man's mouth, "made the eye" also; and seeing that we possess material bodies, and are not simply spirits, which we shall only be in the intermediate state, He has been pleased to teach us in His Church through the visual organ, whilst we are praising Him with our lips out of the fulness of our hearts. Nor is this edifi- cation of the soul through the medium of the corporal eye, this objectivity in Divine Service, a mere con- cession to human weakness and infirmity, seeing that \ , in the Church above we shall worship before the throne with spiritual bodies, and that the Divine ritual, as has been shown,i is of a purely objective character. The ends to which Eitual and Ceremonial minister may be thus classified : — I. They are the safeguards of Sacraments — that they may "be rightly and duly administered," and not endangered either in respect of " matter" or " form" by the chances of negligence or indevotion. II. They are the expressions of doctrine, and witnesses to the Sacramental system of the Catholic religion. III. They are habitual and minute acts of love to Him " Who so loved us," for love is shown not only in "the doing of some great thing," in the perform- ance of some august rite in the very presence of God, but also in an affectionate, reverent, and pious care in even the smallest details of the Service of the Sanctuary — marks of love to our Blessed Loed in the performance of Divine Service generally, and of dread See pp. xi., xii. xviii pwface. and binding obligation in whatsoever concerns the essence of the Sacraments. IV. They are securities for respect by promoting God's glory in the eyes of men, and also in serving to put the Priest in remembrance of Him "Whom he serves and Whose he is. This consideration has Directions needed 1,1 •• n i' #■ J} J.^ tortile sacristy as well causBd the giviug 01 directions tor tne as the sanctuary. . t i j i ^ sacristy as well as the sanctuary ; tor as the sanctity of a church is not a quality inherent in the worshippers, according to the old Puritan idea, but in the building itself, the consecrated House of God ; so the rules which guide the Priest and choir, when out of sight of the faithful, will be as religiously observed as the rubrics and traditional usages which govern their actions and deportment when in their presence. All clergymen probably kneel down in the sacristy and say a prayer before vesting, and also prfe7whiM*esting.' pray whjlst _ puttlug on the vestments. It seems desirable for us to use the same form of prayer, and that form appears most to commend itself which was used by the ancient clergy of England. Hence the selection of prayers for the sacristy which will be found in this Manual. Thus it is evident that Eitual and Ceremonial tend to the "edification" of the Church, are "apt to stir up the dull mind of man to the remembrance of his duty to God by some notable signification," and conduce to the maintenance of "a decent order and godly dis- cipline." It is now proper to state the statutable authority of the " Ornaments of the Church and of The statutable an- ., -,_. . _ -r-. i . i « thority of the " oraa- tiie IVLimsters thoreot," The Kubric before ments of the Church - ///-^^ n -nyr • t-» ana of the Ministers tJie Uruer lor Morning r raver dailv thereof." , i j ,i n i ■ t "^ i ■' throughout the year, which regulates the "ornaments," directs that such ornaments "shall be retained and be in use as were in this Church of England by the authority of Parliament, in the second year of King Edward the Sixth." The authority of Parliament in the second year evidently refers to the }$xdRce. xix statute of 25 Henry VIII, 0. 19, § 7, which expressly enacts, "That such canons, constitutions, ordinances, and synodals provincial, being already made, which be not contrariant or repugnant to the laws, statutes, and customs of this realm, nor to the damage or hurt of the King's prerogative royal, shall now still be used and executed as they were before the passing of this Act, till such time as they be viewed, searched, or otherwise ordered and determined by the two and thirty persons authorized by the Act,^ or the more part of them, according to the tenor, form, and effect of this present Act ;" — an undertaking which was never accomplished, and therefore the ancient canons and provincial con- stitutions have still the force of statute law, subject to the limitations provided by the aforesaid Act of Par- liament. It is, moreover, to be borne in mind that there is no statute of the second year of Edward VI which contains any enactments respecting the Orna- ments of the Church, and even the First Prayer Book of Edward VI (which was authorized by the statute of the 2nd and 3rd of Edward VI, c. i, but the use of which was not enjoined till the Eeast of Pentecost then next coming, in other words till the third year of that King's reign, though it is doubtless supplemental to the old canons and constitutions of the Church of England, by the authority of Parliament in the second year of Edward VI) does not describe the "Orna- ments" of the Church, although it gives some direc- tions for the Priest and his assistants for the celebration of the Holy Communion, thus following the order of the Missal, as of course the new Book, ostensibly a revised form of the old " Use," would not deviate from the accustomed arrangement, viz. that the Eubrics of the Missal were not, except incidentally, the direction for the ornaments and utensils of Divine Service. The old English Missals mention m the ordinary ai.a • T,i 1 Canon of the Mii&s. noimnatim m an incidental manner nearly ' The 3 5 of Henry VIII, e. 1 6, § z, renewed this for life. XX preface. the same^ instrumenta as the First Book of Edward VI^ does, whilst the modern Eoman Missal specifies by name even a smaller number of utensils and ornaments, those ' The York nse prescribes woOTmaiim precisely the same things ; the Sarum, Bangor, and Hereford uses are rather more full in this respect. 2 Elizabeth's Book (1559) only mentions the ornaments of the minister in the Rubric -which governs this department of Divine Service. But this book was Edward's Second Book (1552) revised, and the rubric relating to " ornaments" was the revised rubric of that Second Book, the essential difference being — that now the minister was ordered to use the very ornaments which that second book had bidden him to disuse ; but that rubric made no mention of the ornaments of the church, neither therefore did this." However, the Act I Eliz. c. 2, § 25, provides " that such ornaments of the church and of the ministers thereof shall be retained and be in use, as were in this Church of England by authority of Parliament, in the second year of the reign of King Edward VI." Our own rubric is the rubric of Elizabeth's and James's Books expanded in phraseology, taken from the Act of Elizabeth, and thus makes mention of both the ornaments of the church and of the niiuistei'S. " " If it be thought strange that, at a time when both the ornaments of the church and of the minister had been under consideration, a distinct notice should be taken, in the rubric, of the latter, and not of the former ; it seems sufficient to say — that (i) like both of Edward's Books, Eliza- beth's Prayer Book was following the order of the old Missals in giving some direction for the habits of the Priest and his assistants at the cele- bration of the Holy Communion, though, like them, it did not pre- scribe the ornaments of the church ; ('2) that at a time when the marked tendency of the reforming party was as much (if not more) to cast off the vestments of the clergy as the orna- ments of the church, it is not sur- prising that this order should have been distinctly put before them : the ornaments of the Church did not de- pend upon the parochial or the cathe- dral clergy : they existed in the churches, and the clergy had no personal power or authority to re- move them, even if they disliked them : but they certainly had the power (and perhaps would claim the authority) to dispense with the use of a personal ornament. Moreover, the known anti-ceremonial tendencies of those whom the new reign had brought back to England (not to mention the anti-ritual party M'hich had remained, and who now had hopes from the Queen) was in itself a reason for preventing them from casting aside their Ecclesiastical Vestments, as they were likely to do, and as it will be seen they soon at- tempted. It was of more conse- quence that ' the minister' should use the proper vestment, than even that the church should be correctly adorned : the likeliest way to secure this was by a rubric such as the one in question : merely to print the Act of Parliament at the beginning of the book, without drawing attention to this provision of it, would in all like- lihood have been simply nugatory ; for but few probably would think it needful to bo read." Perry's Law- ful Church Ornaments, pp 132, 133. Preface. xxi of the minister not being mentioned at all.^ It has been a vewata qucBstio with some whether the first Eubric in the Book of Common Prayer, which regulates the ornaments of the church and of the ministers, refers to the ancient laws of the English Church, which have the force of statute law by virtue of 25 Henry VIII, or to the First Book of Edward VI. The present Manual was compiled in the belief that the "authority of Parliament" in the Eubric was intended to apply only to those ancient canons and provincial constitu- tions made statutable by the Act of Parliament alluded to ; but subsequent investigation of the subject has induced the editor to modify that opinion thus far, viz. that the Eubric refers not only to the canon law, but also that it includes the First Book (of 1549). And this conclusion is grounded on the express reference in the Act of 5 and 6 Edward VI, c. i, § 5^ authorizing the Second Book (of 1552), which speaks of the Act of the 2 and 3 Edward VI, authorizing the First Book (of 1549, the third year), as the Act "made in the second year of the King's Majesty's reign." It is, therefore, reasonable to take the Eubric to refer pri- marily to the older canons and constitutions " which be not contrariant or repugnant to the laws and statutes of this realm, &c.," to our present Book, and also to the First Book (of 1 549), containing the reformed Missal, Breviary, and other Offices, with whose structure the ornaments ordered by the ancient canon law were to be in harmony. The recent Judgment of the Judicial Committee of Her Majesty's most Honourable Privy Council in the case of the churches of SS. Paul and Barnabas, in the ' In the Roman Missal the "ornaments of the ministers" aro mentioned only in the Rubricce genei'ales Missalis [xix. Be qualitate paramentorunt]. In the First Book of Edward VI they are mentioned in the third Eubric before " the Supper of the Lord, commonly called the Mass," in the first Kubric after the Collects, pointed at the conclusion of the Mass, and in " Certain Notes" at the end of the Book, xxii preface. Appeal Liddell v. "Westerton, delivered March 21st, 1857, has decided that the First Book of Edward VI is referred to in the rubric; the question of Parlia- mentary sanction given to the old canons and provincial constitutions was not entered into, and was only referred to collaterally. Bishop of'^EdwarfU?"* Coslu, oue of the chief of the Kevisers of liaraSt''" ta^ "serand 1 66 1, lu sovoral passagos of his Notes^ '''""'■ assumes that Edward's First Book is Tiie Injunctions of iucluded as part of the authority of 1547 retain and order -r. t , . '---, i -1, ^ 1 the lights on tiie altar Parliament m Edwards second year, but at celebration of Holy ^ ^ j 1 'j ji7» Communion, as aii- he nowhero treats it as the exclusive thorixed by tlie old /i •/ t 1 tj_- j_ j_i • i. English Canons and authontv. lu addition to the ancient Provincial Constitu- ^■^ liiiip i i tions. canon law and the book ol 1 549 he also Edward'sFirstBook "Ites the lujunctions of y s\f ^^ ^ swp-ple- pves ■nommatim the mental authoritv for altar lisrhts. Now, Eucharxitic vestments. ^J O ' though the First Book of Edward VI was never intended to be our complete directory for the ornaments either of the ministers or of the church, yet it contains nominatim the Eucharistic vestments ; inventori whilo the lujunctious of 1547 order the Carlton Ride give lists Hghts ou the altar, and the inventories^ of church goods (taken in 1552) in the Eecord Office at Carlton Eide prove that they were retained by the Injunctions of 1547, and were in use by the authority of Parliament durina; the No practical dif- •', •', . ,". ference whether we secoud yoar, and beyond it. These m- appeal to the old , "^ 7 . "^ ^ . _ canons or not, as voutories give couious lists 01 crosses, Edwards Injunctions nj-i ijiji -it and F.rst Book, toge. caudlesticks, altar cloths and linen, vest- tlier with the Carlton i n t* i i i Rideinycntoiies.Eive meuts, jrames lor stone altars, lecterns, all that IS needed as p „ ' __-, „ . - ' . , far as ritual is con- &c. otc. iherctore it maKes no practical cerned. j-rp i • • amerence, however interesting as a re- 1 See Cosiu's Works, vol. v. pp. 227-30, 232, 233, 305, 436, 438, 440. 2 Ibid. p. 231. 3 Mr. Cliambers, in his " Strictures Legal and Historical," gives an analysis of these Inventories of the Ornaments which remained in 1552, in 415 churches; only eight of the immber tping of an earlier date, viz. 1549. preface. xxiU condite legal question, whether we go to the old canons and provincial constitutions and to Edward's Injunc- tions and First Book, or to the Injunctions and First Book alone (with the Carlton Eide Inventories), as authority for Lawful Church Ornaments. But that the Book of 1549 was not referred to solely as the guide for "ornaments" (it does not mention any church ornaments, though it does some utensils, instnivienta, used in Divine Service) will be quite evident from the following remarkable passage in Cosin's Notes, — "But^ what the ornaments of the church and the ministers were is not here specified ;" (the Eucharistic vestments are specified in the rubrics of Edward's First Book ; Cosin must, therefore, have been referring to other ornaments of the minister in use by authority of Parliament in the second year) ; " and they are so unknown to many, that by most they are neglected. Wherefore it were requisite that those ornaments used in the second year of King Edward should be here particularly named and set forth, that there might be no difi'erence about them." Now, if in Edward's First Book all " the ornaments of the church and of the ministers" were set forth nominatim, it would have been needless to specify what they were in a Eubric promulgated for that purpose, for there could be no possible difference of opinion upon this point. In addition to this, Mr. Perry (to whose labours the present writer is much indebted), in his learned and thoroughly exhaustive volume on " Law- ful Church Ornaments," cites Archdeacon Eobert Booth's (of Durham) Articles of Inquiry,^ circa 1710-20, in which the provincial constitutions are referred to throughout, and spoken of as ecclesiastical laws now in force. Thus the statutable authority of the ancient canon law seems perfectly clear, and Edward's First Book has been pronounced by the 1 See Cosin's Works, vol. v. p. 507. * Lawful Chm-ch Ornaments, p. 459. xxiv preface. Court of Final Appeal to be the statutable authority for ornaments, and is to be regarded, as referred to in the Eubric " by the authority of Parliament in the second year of Edward VI," as the reformed exponent of the old canons and provincial constitutions. To sum up — firstly, the Eubric remands us back to the old canons and constitutions, passed before the Reformation, to such of which it gives statutable authority as are not "contrariant or repugnant" to subsequent enactments on the subject; and secondly, to Edward's First Book, as has been shown at pp. xxi., xxii., and determined by the Privy Council; and thirdly, to the Injunctions of 1547, which were in force by authority of Parliament in the second year. Bishop Cosin thought it convenient (see supra, p. xxiii.) that an inventory of the orna- ihat''a'^Hs" oforaa- meuts, instrumenta, vestments, &c. of year'shoid be given.'' Edward's cclebratcd second year should be drawn up. For it is not every parish Priest who is familiar with the ancient canon law ; and in Cosin's time, even the rubrics of Edward's First Book, which, with the Injunction of 1547, ordering and retaining the two altar-lights, give all that is essential as far as ritual is concerned, were not accessible to the body of the clergy as they are now in reprints and other publications. Following out the sugcres- Hia suggestion car- \^. n,i. . , -.T , -, -,■• ried out in the present tiou 01 this eminent ritualist and divme. Manual. ^ o ^^ ' o • worthy oi ail attention from us as coming from the leading Eeviser of 1661, such an inventory is now for the first time supplied by the Direclorium Anglicamim. The ornaments of the Second Year must be sought for in that portion of the ancient English Canons and Provincial Constitutions which relates to Ornament, Eitual, and Ceremonial, with the following limitations, viz. such ornaments, &c. as were abolished before the second year of Edward VI, and all such as are incon- sistent with the structure of the Book of Common Prayer. A complete list of the titles of the several |)reface. xxv constitutions and canons bearing upon the subject is given at p. 466 in Mr Perry's valuable work, so often referred to in this Preface, and the whole of this portion of the ancient canon law is printed at length with its later practical modifications, and the statut- able residuum is thereby plainly shown. Thus the ritualist, the parish Priest, and the inquiring church- warden,^ can see at a glance what the ornaments^ of the Second Year really are from the list at p. 491, and also the canons and constitutions which order them, duly docketed as "unrepealed," "partly repealed," " unrepealed, but obsolete," " wholly repealed," — as ' "It ■will be seen by a comparison of what eacb is to provide, that the parishioners were and are responsible for whatever was or is essential to Divine Service ; the Priest for ' other decent orna- ments, in addition to his liability to maintain' the principal chancel. This, then, seems a distinct answer to the prevalent notion, no less than to some deliberate statements which are to be met with, to the effect; that the clergyman has nothing whatever to do with ordering the ornaments of the church. So far is this from being true, that the canon says he ' may be compelled' by the ordinary to find them." Lawful Church Ornaments, p. 488. 2 A difficulty exists in the minds of some in reconciling the Canons of 1603 with the rubric which governs the vestments. The XXI Vth Ca non orders copes to be worn in cathedral churches, by those that administer the Sacrament of the Lord's Supper ; and the LVIIIth Canon directs " ministers reading Divine Service and administering the Sacraments to wear hoods." This would jjrescribe a quasi Eucharistic vestment in cathedrals, but no special Eucharistic vestment for parish churches. It should, however, be remembered that the Canons of 1603 (which, though never confirmed by Parliament like the rubric, yet as sanctioned by Convocation are the law of ecclesiastics subsidiary to the rubrics of the Book of Common Prayer) cannot, and especially since the final revision which gave us the present Book of 1662, govern, control, or limit the rubric, which is statutable, while the Canons (of 1603) are not. The reason for the apparent discrepancy of the Canons (of 1 603) and the rubric will be found in the time the Canons were promulgated. It then seemed almost hopeless to enforce the statutable ornaments of the rubric, so the Bishops acquiesced in the lowest possible amount of " ornaments," ritual and ceremonial, under the pressure of Puritan necessity. The old Canons and the rubrics were almost ignored — so the Canons of 1603 were pro- mulgated, to compass bare decency and order. We obey the S2}irit XXVI preface. the case may be. Besides this, the inventories^ of church goods in the Eecord Office at Carlton Eide establish the fact of these ornaments, viz. crucifixes, crosses, altar candlesticks, altar cloths, lecterns, altar frames, corporals, Eucharistic and other vestments (on this point, however, viz. the vestments being statutable, there was never any question), and divers other orna- ments and utensils, being in actual use in and after Edward's second year. A complete inventory of these "ornaments of the church and of the ministers" is given in the Appendix to this Manual. It should be of the Canons of 1603 in exact proportion as we adhere to the letter of the rubric. And here it may be noted in regard to the phrase " vestment or cope" in the First Book of Edward VI that the chasuble was always called " the vestment," and it has been thought that the allowance of the cope refers to the case of a Missa Sicca.'- ^ These Inventories are accessible in Mr. Chambers' Strictures, Legal and Historical ; Mr. Perry's Lawful Church Ornaments ; the Ecclesiologist, Nos. cxiii., cxiv. ; and Stephens' edition of the Book of Common Prayer, vol. i. fol. 352-61. A selection from Mr. Chambers' Collection is given in the Appendix. " This ought only to apply to Good Friday {if, not having the mass of the presanctified, we are right in not celebrating on that day) ; as a suf- ficient number of the faithful ought always to be encouraged to stay at all times, whether they actually com- municate or not, which will not be discovered till afterwards, so as to make a quorum in the sense of the rubric — even if they go out after the Prayer of Oblation, or the Exhorta- tion, it will be too late for the Priest to stop. Absent sick persons who communicate spiritually ought also to be counted in. Thus there can be no great difficulty in offi2ring the Holy Sacrifice daily according to the mind of the Church: "Note also, that the Collect, Epistle, and Gos- pel appointed for the Sunday shall serve all the week after, where it is not in this Book otherwise ordered." Book of Common Prayer. The only prohibitory rubric is the third at the end of the Communion Service. But no Priest in a parish which had above" twenty persons of discretion," &c. would be legally precluded from acting on his own judgment, and celebrating, if he communicated one person only, or even if one person only spiritually communicated. It should be borne in mind that in parishes where there is a smaller number of "persons of discretion," &c. than the number mentioned in the rubric, the " twenty persons" might usually be made up either by persons accidentally staying in the parish, or by those who might come from a distance, so that, save where the Priest acted rigidly upon the rubric requiring persons to give notice the night before, he would have no opportunity of knowing who were going to communicate at least till after the Prayer for the Church Militant, and therefore if the convenient number were present at the beginning of that Prayer he must make the Oblation, and, having done that, must, as already stated, consecrate. preface. xxvii remembered that ornaments in use in the specified year are lawful ornaments ; but even if they cannot be found among the statutable ornaments of the second year^ as, e.g. the white bands, black scarf, organs, hassocks, and the like, and these are certainly not found among the ornaments of the second year, they are equally lawful ornaments if not at variance with them, or with the Service Book. The First Book of Edward VI is the structure with which these The Encharistic ornaments must be in harmony. And, ™ghts,'"and 't'lfe tZ as has been already shown, since the Z°^°lt*T^mL Eueharistic vestments are given nomina- wwch ''is'^TtatutLbTe tim in that Book, the altar lights secured """■ by Injunctions of 1547, and the altar cross (or crucifix, if it be preferred) proved to be lawful by the Carlton Eide inventories ; all is given that is required for Catholic ritual, even were the old canon law not of statutable authority — and there is no doubt it is. It is now time to consider how far Eitual and Ceremonial not specified nomiriatim in how far mtuai and the Eubrics of the Prayer Book are °;rr.ameSln tS affected by the Act of Uniformity, by the ?™^„afe cSsH 2nd article of Canon XXXYI., to which t^^Ml'^lAt- subscription at Ordination is required, ana'canoTxfv\^of and by Canon XIV., equally binding "^^■ upon spiritual persons. The statute of i Eliz. c. i, which enforces the Act of 2 and 3 of Edward VI, c. i, orders, "That all min- isters shall be bound to say and use the Matins, Evensong, Administration of each of the Sacraments and all other common and open prayer in such order and form as is mentioned in the said Book so authorized by Parliament, and none other or otherwise.'''' And the statute 14 Charles II enacts, "That the former good laws and statutes of this realm which have been formerly made, and are stiU in force for the uniformity of Prayer and Administration of the Sacraments, shall stand in full force and strength to all intents and pur- poses whatever, for the establishing and confirming xxviii preface. the said Book . . . hereinafter mentioned, to be joined and annexed to this Act." The 2nd article of Canon XXXVI. orders, " That he (the person to be ordained) will use the form in the said Book prescribed, in Public Prayer and Adminis- tration of the Sacraments, and none other" Canon XIV. provides, "That all ministers shall likewise observe the orders, rites, and ceremonies prescribed in the Book of Common Prayer, as well as in reading the Holy Scriptures and saying of Prayers, as in administration of the Sacraments, without either diminishin(j in regard of -preaching^ or in any other respect, or adding anything in the matter or form thereof." In regard to the Act of Uniformity, it should be borne in mind that Elizabeth's Act of Uniformity was followed by Injunctions explanatory of the very Eubrics of the Book which the statute enforced. The Act is aimed against the practice of the Puritans, who endeavoured to avoid everything the Book enjoined, but which they disliked, and failing this to get rid of the Book altogether. Hence the need to insist on the complete use of the Service Book. The Act which restored the furniture to the altar and the vestment to the Priest could never mean to forbid the details of Catholic Eitual and Ceremonial and to limit every gesture of reverence : it would not specifically enjoin them, for who would expect an Act of Parliament to be a complete manual of directions for the performance of Divine Service? it was rather meant to exclude interpolated prayers ; matters of Eitual and Ceremonial were not, strictly speaking, within its scope. The explanatory Injunctions of Elizabeth sufficiently prove that her Act of Uniformity does not regard the Eubrics of the Prayer Book as a perfect directory for Divine Worship; and the unavoidable but most important corollary is, that those Eubrics cannot be argued from negatively; they cannot be interpreted as forbidding what they do not enjoin. ^Preface. xxix The terms of Canon XXXVI. are precisely the same, and when it is considered " That these Canons, being a hundred and forty-one, were collected by Bishop Bancroft out of the Articles, Injunctions, and Synodical Acts passed and published in the reigns of Edward VI and Queen Elizabeth" (Collier's Ecc. Hist. yol. ii. p. 687), the animus of them, and of the Article in question, must be self-evident : it was against the depravers of the Liturgy, not against the faithful and learned Priests who scrupulously carried out its Eubrics. In the words of Blomfield, Bishop of London: — "No^ one who reads the history of those times with attention can doubt that the object of the legislature, who imposed upon the Clergy a subscrip- tion to the above declaration, was the substitution of the Book of Common Prayer for the Missal of the Roman Catholics, or the Directory of the Puritans." Canon XIV. cautions the Puritan preacher not to diminish from the Service Book by preaching doctrine inconsistent therewith, and not to add anything in respect of form or matter : thus admitting the Liturgy to be the conservator of doctrine, and Eitual and Ceremonial to be the safeguards of Sacraments and teachers of dogma. For "matter" and "form" are well-known theological terms having a technical meaning,^ and point mainly to the preservation and ' Apud Robertson's " How to conform to the Liturgy," p. 8. 2 " With what matter was this child baptized ? " With what words {=forrn) was this child baptized ?" — Min- istration of Private Baptism of Children in Houses. Book of Common Prayer. Here "matter'' and "form" {words) are technically used. It should be remarked that till 1 603 the passage stood — " With what thing or what matter they did baptize the child V It is note- worthy that the men who revised the Book of 1559, and put forth the canons of 1603, eliminated as unnecessary the word "thing," and used " matter" in its purely theological and technical meaning. The revision of the Prayer Book and collection of the canons were going on at the same time — the word is used in the same sense in the Canons of 1603 and the Book of 1604. XXX Preface. right administration of the Sacraments — wbich cer- tainly were in danger at the time of the promulgation of these canons. These terms were probably also intended to check such irregularities as the omission of the cross in Baptism, the making the father answer questions with the godfathers and godmothers, the omission of the Absolution, Venite, Te Deum, Lessons, &c., a Sermon being substituted, the mutilation of the Communion Service and omission of the Prayer of Consecration^ — irregularities which not only affect the "order" of Divine Service, but, in the case of the Sacrament of the Altar, entirely vitiate it, and that not by changing, but by omitting the "form" of words. The Eites and Ceremonies of the canon mean exactly the same things as they do in the title of the Prayer Book : " The Book of Common Prayer, and Administration of the Sacraments, and other Kites and Ceremonies of the Church." It is clear that Eites and Ceremonies are here used in distinction to Sacra- ments — meaning the Occasional Offices, and not what we term " Eitual and Ceremonial." Had it been so, the title would have run something after this manner : — " The Book of Common Prayer and Administration of the Sacraments, with the ceremonies and rites thereof.''^ However, Ritual and Ceremonial (viz. such ancient uses of the Church of England as are consistent with the revised Service Book, and needful for the right and due administration thereof) are included in the canon under the words, Eites and Ceremonies, and indeed the former must, of necessity, be more or less elaborately employed in carrying out the latter. And^if it be argued, for instance, that the Bishop's or Priest's consecrating of the oil for the anI!nting^oahe"8ick.'' auolnting of a sick person is afresh rite or office^ that cannot be argued as a pro- ' See "Lawful Church Ornaments," pp. 292, 293, 329, for historical proof that such depravation of the Prayer Book was not iinfreqnent at the pei-iod of the compilation of the canons of 1603. 2 See "Ijawful Church Ornaments," pp. 484, 485. preface. xxxi hibition of such action to the Episcopate or Priest- liood : for the consecration of churches is a parallel instance as far as any modern law goes ; yet the Bishops continue a practice which would be illegal on the principle that silence is prohibition ; and, moreover, they use an office which can make no claim to authority such as the Prayer Book possesses. Custom is indeed a sort of ecclesiastical common law, and sanctions this ; but as desuetude does not repeal a law, so it would appear that any diocesan Bishop i^free to act upon the ancient Canons and Provincial Constitutions. In regard to the "mixed chalice," i.e. with wine and water, a custom enjoined and used by Bishop An- drewes ; practised in Prince Charles's chapel at Madrid ; ordered by Laud;^ authoritatively recommended by Cosin; pronounced lawful by Palmer in his Origines Liturgicse ; used by authority in the Church in Scot- land ; and by many learned and holy Priests down to the present day, — is little likely to be a violation of the Act of Uniformity or of the canons of 1603. It now only remains to thank those who have aided in the compilation of this Manual. And first, the thanks of the editor are due to his friend, the Eeverend Frederick George Lee, S.C.L., F.S.A., his fellow-labourer and joint-compiler, who, himself engaged on a like work, kindly and most liberally handed over to the editor the whole of his carefully collected and valuable notes, containing many important authorities not generally known ; the whole of which notes have been incorporated into the volume. To ensure correctness nearly every proof-sheet has been revised, amongst others, by the following eminent 1 "And the Presbyter shall then offer up and place the bread and wine prepared for the Sacrament upon the Lord's Table, that it may be ready for that Service." Rubric before the Church Militant Prayer in Archbishop Laud's Prayer Book (1637). " Prepared" is the technical epithet always applied to the chalice which contains the element of wine mingled with a small proportion of water, ih\xs, prepared to be consecrated by the Priest. xsxii preface. ritualists: — The Eev. Thomas Chamberlain, M.A., Student of Christ Church, and Vicar of S. Thomas the Martyr, Oxford; the Eev. Philip Freeman, M.A,, Vicar of Thorverton, Devon ; the Eev. F. Q. Lee, F.S.A. ; and the Eev. J. M. Neale, M.A., Warden of Sackville College, East Grinstead. Thanks are like- wise due to John D. Chambers, Esq., M.A., for per- mission to reprint his valuable letter on the legal effect of the "Judgment" of the Privy Council in the case of the churches of SS. Paul and Barnabas, Diocese of London, in the Appendix ; and to the Eev. T. W. Perry, who has kindly allowed a liberal use in the way of extracts of his work on Lawful Church Ornaments. The Commentary on the Daily Service is a rSsufne from the first volume of " The Principles of Divine Service." The permission to make such extensive use of this erudite and noble work is here gratefully ac- knowledged by the editor ; he would also express his gratitude for the elaborate corrections and important additions which the Diredorium received from its author. But it must be distinctly understood that Mr. Freeman is not to be identified either as a ritualist or a theologian with every direction in this Manual. ISTor is the editor committed to every statement in his book. The admirable paper in the Appendix on the Music of "The English Church" has been contributed by the Eev. Thomas Helmore, M.A., to whose kindness and courtesy the editor owes much. The valuable paper on Floral Decorations was fur- nished for the Appendix by [a clergyman who does not now wish his name mentioned in connection with this book]. The editor must also express his obligations to the Eev. John Jebb, M.A., Eector of Peterstow, for valu- able information, and for permission (for which thanks are also due to Mr. Parker, his publisher) to incorporate some extracts from his work on "The Choral Service of the Church" into the text. These passages occur in Parr, 133, 136. preface. xxxiii Groat use has been made of that well-known, correct, and most useful publication, "The Church- man's Diary." Indeed, it has formed the basis of the Directorium, and the permission to make this use of it adds another obligation to many which are due to its editor. And here it is proper to add an expression of thanks to J. W. Hallam, Esq., for the unwearied pains which he took in illustrating this Manual ; it is need- less for the editor to commend either the beauty or the ecclesiastical correctness of the drawings. The illustration of the Priest vested for " Holy Communion" is from a brass in the possession of the Eev. F. G. Lee, who is most anxious to restore it to the church from which it has been severed, if such can be discovered. The portion of the present English Eite which the frontispiece is intended to illustrate is the ascent of the Priest and Sacred Ministers to the midst of the Altar, before the celebrant takes up his position at the north side of the Altar, and the Epistoler and Gospeller go to their respective steps, immediately before the singing of the Introit.^ The editor, on behalf of the compilers, of all and any who have aided in putting together these pages, and of himself, commends this Manual to the care of Almighty God, trusting He will deign to bless it to His glory, and to the edification of His Church. »J< DEO GRATIAS. Orwell Sectary, Monday in Easter Week, A.S. 1858. P.S Since the compilation of the Directorium Anglicanum, the Judgment of the Privy Council in the matter of the Churches of S. Paul and S. Barnabas ' The frontispiece of the Second Edition represents the Eleva- tion of the Chalice. [This is reproduced in the Fourth Edition.] C xxxiv ^Preface. has been delivered (on March 21st, 1857), — a decision for which we must all be grateful^ not only as setting at rest a vexata qiicBstio, but as securing to those who love " the beauty of holiness" the unmolested use of Lawful Chuech Ornaments, — though far be it from the advocates of Ritual and Ceremonial according to the use of the Church of England to force the maximimi of statutable ornaments upon those who are contented to abide by the minimum^ or to advise the revival of all the minutiae of ritual detail which were practised in medieeval times. It would not have been right, however, to have omitted them in such a treatise as the present. And it is a source of great satisfaction to the editor to find that he has only one unimportant matter to alter in consequence of the Judgment, viz. that " the fair white linen cloth" put upon the altar at the Communion-time must not be edged with lace, or adorned with embroidery,^ as it is directed to be at p. 25.^ The Judgment, however, does not prohibit lace, embroidery, and colour on the "linen cloth" used for covering what remains of the Blessed Sacrament after the communion of Priest and People. J. P. ' Embroidery is that particular kind of work which entirely covers the surface of the original material. Every kind of work isj not embroidery. ' Second Edition, p. 28. i^teCace to t|)e Secontj €trition» EXACTLY seven years ago the Directoeitjm Angijcanum was first published. It had oc- cupied the editor and some of his assistant compilers many years in its preparation, and its publication was looked forward to with much interest. The original list of subscribers is an evidence of this; while the rapid sale of a considerable edition, in the short space of six months from its first issue, was no uncertain in- dication of that renewed interest in the subject of ritual which was being taken in the Church of England, and which is in so many quarters now both extending it- self and bearing abundant fruit. When this Manual was first put forth, that doctrinal progress, thanks be to God ! which is the wonder of many amongst ourselves, — creating deep interest in other portions of the Christian Family, — had been practically made and sealed ; and this while questions of external improvement had scarcely been thought of. For the battle concerning the use of the Surplice in the Pulpit and the Prayer for the Church Militant (as it is commonly called) was of no great service in the Catholic Eevival, except as indicating a readiness on the part of a section of the clergy to do what the express law of the Church commanded when that law was made clear and indisputable to them. For any practical purposes the battle might as well never have been fought. Preaching in the surplice was a question of extremely small moment ; while a return to the Communion-table to read the Prayer for the Church, &c. was only an undesirable completion of that peculiar Eeformation-ritc, which in the great majority of Angli- xxxvi ^i-cface to t\)t .Second (IHriition. cau Churches, for the last three centuries, has tended to give the faithful an empty piece of the veriest formalism in lieu of that Eucharistic Sacrifice which is their precious heritage and greatest privilege. When, too, the rubric immediately preceding the Commence- ment of Morning Prayer expressly ordered the use of the ancient Eucharistic and Catholic vestments, it must be owned that the excitement occasioned by the attempt to win back the surplice for the pulpit was hardly commensurate with the gain ; especially when — with perhaps the single exception of the Vicar of Morwenstow in the diocese of Exeter — the ancient vestments were nowhere assumed,^ and the Kubric referred to was deliberately ignored. Now, however, the work of reform and restoration in questions of external worship is going on with re- markable success. Enquiry generates further enquiry, and the result of enquiry has been to enlist a large number of learned and earnest men in the good work, so that even in the most neglected dioceses and parishes of England some approximation to greater decency, some outward and visible improvement, is taking place. The outcries which from time to time have been heard against changes for the better were loud and piteous. For a while they inconvenienced some of our spiritual rulers, and terrified, for example, the respected Arch- deacons of the diocese of Oxford. But neither the anonymous fabrications of Mr. Charles P. Golightly, nor the bitter malignity of the Record against theo- logical colleges which were not Puritanical, could stay the progress of Catholic Reform. On our side we felt con- fident that nothing would be lost and everything gained by enquiry, and so it has turned out, Now the rationale ■ The writer is informed, on high and unquestionable authority, that the Cope was constantly worn in the diocese of Lichfield within the last 35 years, and this, too, on one occasion in the presence,, and with the full approbation, of the late pious and devoted Dr. Henry Ryder, Bishop of that See. Preface to tlje S/Ccon'a (iHtiitton. xxxvii of the science is better understood.^ Since the pub- lication oftheDiRECTORiUM Anglic ANTJM, nearly twenty- books or tractates have been issued on the subject of the practical adoption of external religious observances ; and these, of course, have very considerably helped on the good work. In addition to which, however, actual, visible, and palpable improvements have taken place in the manner of conducting Divine Service in so many places, that continued progress is certain. Church-of- England people only need to see what may be made of our altered and circumscribed services by a careful performance of them in the spirit of ancient times to thank God for having preserved so much for us, in days of violent change or shifting belief, — in the times ' " ' Tractarian' Ritual is reasonable because of its use in teach- ing tlie poor and uninatructed. Even if it were not disastrously true that the majority of preachers are far too ill-instructed them- selves to have much probability of teaching others successfully, yet a great proportion of the poor is not accustomed to follow the thread of an argument or discourse for ten minutes together, not to say for thirty or forty, and even if it were, two-thirds of the language emjiloyed in most sermons is hopelessly unintelligible to the hearers. How can we most easily get a half-savage street-Arab or country clown to understand that there is a Mighty Being Whom he should adore, that there is a brighter and a better world than this for which he should strive ? Is it by putting him into a dark corner of a large, bare, and shabby room, to hear a gentleman read something carelessly out of one or two books for half-an-hour, and then roar something else excitedly for double that time ? Will that get the unlettered peasant or artisan down on his knees in awe and prayer 1 On the other hand, will not the sight of a building far more beautiful and stately than any other he knows, will not the sound of sweet singing, and the example of numerous worship))ora bending and prostrating themselves, speak directly to his eyes and ears, and thus make their way into his slow mind ? More than a thousand years ago the Emperor Charles the Great conquered the Saxons, and imprisoned their chief. One heathen Saxon, thirsting for revenge, followed the Emperor to his capital, and sought him out for the purpose of murder. On enquiry at the palace he was directed to the Cathedral, and arriving there he found the terrible warrior, poorly clad, prostrate before the Altar, while the solemn rite of the Holy Eucharist was being celebrated. The thought which flashed across the heathen's mind was, ' How xxxviii ^Preface to t\}t ^econti (Biition. of Thomas Cranmer and Oliver Cromwell, — and to take courage and action for the future. "There is no question," wrote the late Mr. A. Welby Pugin, " that in the alastract the Book of Common Prayer is exceed- ingly Catholic, and that the rites of the Church of England, when solemnly administered, are close ap- proximations to the ancient service ; and all theologians will admit that the old priests who used the present Communion Service, with intention, consecrated most truly, and, consequently, that Mass was celebrated under the new form in hundreds of parochial and other churches long after the accession of Elizabeth."^ Truly great must that God be to Whom so gi-eat a king abases himself thus ! It is by His might that my gods have beeu overcome.' And the intending murderer sought baptism, and became a Chris- tian noble at the court of the monarch he had meant to kill. If the Emperor had been sitting in a pew listening to a fluent gentleman in black, his life would have been forfeit, and the course of all European history have been changed. " Once more, it is a constant complaint amongst clergymen that the young men are inaccessible to religious influences. Wherever ' Traotarian' ritual is in the ascendant, young men throng the choir and frequent the services. Is it not wise to bring them to divine worship instead of driving them away ? Not long ago. Canon Clayton, a Puritan champion, preached a sermon at Cam- bridge against ritual, in which, like Balaam of old, he blessed what he meant to curse. He said that ' Traotarians' made the ' Sunday Service palatable and even intei-esting to unconverted and un- scriptural minds.' JSTo doubt he avoids that pitfall himself, but a little more familiarity with his Bible might have taught him diflferent language. There we are told in the Gospels that the publicans and sinners loved Christ's teaching better than the Pharisees did, there we learn from S. Paul that when worship is properly performed, ' and there cometh in one that believeth not or one unlearned, he is convinced of all, he is judged of all, .... and so falling down on his face he will worship God, and report that God is in you of a truth.' (i Cor. xiv. 24, 25.) And because of these three merits, because it trains the body for the service of Heaven, because it accustoms the soul to gratitude towards God, and because it attracts and teaches the ignorant and careless, ' Tractarian' ritual is reasonable." — Eev. Dr. Littledale's Catlwlic Ritual in the Church of England, pp. 8, 9. London : Palmer, 1865. 1 Earne.-it Address on the Establishment of the Hierarchy, p. 10. London: Dolman, 1851. preface to tl)e Seconti (lEUition. xxxix our heritage is the Catholic Faith, whole and undivided, and with it those Catholic practices which follow as a matter of course. To use plain words, certain Protest- ant traitors, who eat the bread of the Church of England while they deny or refuse to proclaim her doctrine, and seldom carry out the explicit directions of her Service Book, made an attempt in the case of SS. Paul's and Barnabas', London, to obtain the sanction of the law for their sins of omission and commission. Large sums of money were spent both in attack and defence. Both sides were in earnest. But the formal and final decision was so completely in favour of Catholics that as yet no further attack has been made. True, an Irish peer, the Marquis of Westmeath, has complained in his place in the House of Lords of the satisfactory progress which is being made in the Church of England, but he has been answered by the Bishop of London in the following speech, which — while advocating a change in the law — most conclusively admits that the restored practices complained of are perfectly legal, and can only be "put down" by an important and radical alteration of the law : — " The Bishop of Londoa was much obliged to the noble marquis foi' bringing these matters before the house. The matter was a very serious one, and he spoke the sentiments of all his right rev. brethren when he said they regarded it as very serious. The questions touched upon by the noble marquis were so intimately connected with fresh legislation that he did not know what would be the best remedy for these evils. He had had occasion more than once to refer to the highest legal authorities as to how these difficult matters were to be dealt with ; and he confessed that the result was no more than this — that there was a rubric at present in existence which made it extremely difficult to act in these cases. The rubric he alluded to was that which said that the ornaments of the church and the furniture thereof were to remain the same as they were in the second year of the reign of King Edward the Sixth. That rubric he hoped and believed was capable of such an interpretation as he had always been in the habit of putting on it ; but at the same time the existence of such a rubric introduced great uncertainty in the law. If there was the slightest hope that their lordships and the other house of pai-liament would take into consideration the alteration of this and other rubrics, he could say xl f refare to tijc .Secont) ^tittton. for himself and his right rev. brethren that they would support an alteration. There was another way in which the law might be altered, and he would pledge himself to vote for it. There was a phrase in the rubrics equally objectionable. It said that when the clergyman had any doubt as to the interpretation of these rubrics reference should be made to the Bishop of the diocese, and, if his decision was not satisfactory, to the Archbishop of the province, whose decision should be final. At first sight it would appear that that was a solution of the difEcultj'- ; but in many cases when he had attempted to apply this solution he had been met by this answer, one which he believed could not be got over. The rubric said, ' If the clergyman had any doubt ;' but these gentlemen always rejoined that they had no doubt, and did not want to refer to the Bishop or Archbishop, or any one else (a laugh). The law in this respect was obviously in a most unsatisfactory state (hear). It was said that these evils could not be put down until a new court was established ; but it was not a new court that was required, but a revision of the law (cheers). Bishops had a twofold authority. They had the authority which their advice naturally carried with it ; and he was glad to say that by far the great majority of the clergy throughout the kingdom were always ready to accommodate themselves to the advice of their bishop in such matters ; but, of course, if they did not there was nothing to fall back^upon but the legal authority of the bishops. That legal authority was decided by the written law, and when the written law was in this unsatisfactory state (hear, hear) it became very difficult for the bishop to do more than to protest and to use his personal interest to stop abuses. There were two other parties who might do much to discourage these things. The first were the patrons of livings, who ought to take great care as to the principles of the gentlemen whom they presented for institution. There were also the parishioners, who had some power in the matter. Once a year they were called together for the election of churchwardens, and churchwardens had considerable legal powers as to the arrangement of such matters. In the churches to which the noble marquis had alluded what had taken place might be supposed to be the will of the parishioners, as expressed by their election of churchwardens. He trusted that in the district churches — for it was principally in them that these practices were carried on — the parishioners would see that a solemn duty devolved upon them in respect to the choice of churchwardens. His opinion on these subjects was expressed at considerable length in his primary charge ; and the sentiments of his right rev. brethren were also well known. The most rev. prelate (the Archbishop of Canterbury) had occasion, some years ago, when presiding over another diocese, to investigate some objectionable pi-actices at a church at Leeds; and his grace's sentiments were then expressed quite as clearly as his had bei-n. It would be the greatest mistake to suppose the biahopa were not preface to ffje Secouli (Koition, xli quite aware of the great evils which the noble marquis had pointed out ; and if in any way he could discourage and discountenance such practices he should always be ready to do his duty. The distressing part of the matter was, that many of the gentlemen wlio made themselves conspicuous in this way were men of deep convictions, and who were in many cases sacrificing their health in their efforts amongst the destitute poor in this large diocese (cheers)." — Standard, J wae 17th, 1865. This, then, is the present position of the Eitual revival. Of the strict legality of those restored forms and methods of worship — e.g. the use of Plain Song by a special choir, vested in cassock and surplice, in their proper place, the chancel ; the use of incense, and lights, at celebration ; crosses, both on the altar and on the rood-screen ; flowers, banners, processions, ancient hymns, the Eucharistic and ancient vestments, the sign of the cross, bowing towards the altar, re- verences at the Gloria Fatri, &c. &c. — there can be no manner of doubt ; and if all those who allow their legality and value acted as the respected Incumbent of S. Mary Magdalene's, Munster Square, acts, still greater progress would be made. Apropos of the attack by Lord Westmeath, Mr. Stuart writes as follows in the Guardian of August 2, 1865. He is replying to some faint-hearted anonymous scribe : — " Sir, — I do not see that I have at all misrepresented ' Sacer- dos,' or I would very readily acknowledge it. " I must protest against the miserable, trembling, cowardly atti- tude which he recommends the clergy to assume towards their Bishops. " He says — ' I am further anxious that clergy whose views are the same as my own should not unduly provoke the Bishop to renew and enforce this appeal to Parliament.' " Why not ? Our own appeal is to the heart and conscience of the nation at large, and to what else can the Bishop of London himself appeal? These public attempts to put down Catholic faith and worship in the Church of England do a deal of good. They force upon an ignorant and prejudiced people some little knowledge of the truth of Catholic principles, and this is just the very thing we most want. The Gorham trial taught England the doctrine of Baptismal Regeneration ; Dr. Piisey's suspension, and the Denison, Cheyne, and Brechin trials, taught the doctrine of the Eeal Presence and the Eucharistic Sacrifice ; the Poole per- secution taught the doctrine of confession ; and the St. Barnabas' xlii Preface to tfje Seconti (B'aition. and St. George's-in-the-East Riots taught the nature and lawfulness of Catholic worship : and just so, depend upon it, any future ' raid' upon the Chm'ch will be overruled to the same good ends, if only we ourselves act sincerely and conscientiously in what we do. " If the Bishop of London is inclined to ' run a-muck' at Catholic faith and Catholic worship, by all means let him do so. He has as good a right to his opinion as we have to ours. If he wishes to Puritanize the Church, as I believe he does, let him take all lawful means towards his object ; and if we wish to Catholicize the Church, as we avowedly do, let us take all lawful means towards our object too ; and ' God defend the right !' " Who is this awful despot, this teri'ible Tui'k, this Pope in posse, who is ready to cut off all our heads in five minutes if we ' provoke' him ? He is a constitutional officer of the Church, and himself subject to its laws as much as any one else. " The ministry of the Church of England would be unendurable to men and Christians on the terms which ' Saoerdos' seems to suggest. " Edward Stuart. "Munster Square, licgent's FarL" Under these circumstances, united action alone can preserve to us and to our children that which, by God's gracious mercy, has been handed down to the present time. If we are to remain a portion of the One Universal Church, and not to be degraded to the position of a mere sect, we must be prepared not only to theorize but to act. And those who are agreed in principle must be careful to act in unison. Though much has been done, much remains to be accomplished. With increased knowledge, and new stores of infor- mation. Prudence and Discretion must be present to guide the parish priest both as to the manner and time of particular reforms and restorations. As regards the position of the priest at the altar, during the celebration of the Holy Eucharist — one important point for consideration — the Editor of this Second Edition of the Dieectorium Anglicanum strongly recommends that most able and exhaustive treatise. The North Side of the Altar, '^ by his friend ' The North Side of the Altar ; a Liturgical Essay, by Eichard F. Littledale, M.A., LL.D. Third edition. London: G. J, Palmer, 1865. preface to i\}z Seconti ^Bittoit. xliii Dr. Littledale, to the attention of all readers of this book. Though the reform on this point has been very considerable, as yet it is by no means general, which it ought to be. If the object of the change be carefully and intelligibly set forth beforehand, both publicly and privately, this reform could be at once readily effected. The abolition of the use of black stoles, except for the Good Friday Services and for the funerals of adults, is a point which ought certainly to be aimed at. They have no doubt been introduced within the last forty years, and their symbolism is neither pleasing, flattering, nor edifying. Within the memory of many, only D.D.'s wore a wide black silk scarf during Divine Service in our cathedral and collegiate churches. Other clergy wore simply cassock, surplice, and hood. In so doing they followed the ancient tradition. In addition to this practice which especially needs reform, the various rules and directions, taken from ancient sources, set forth in the DiEECTOEiuir Angli- CANUM, should be carefully considered, with a view to the discovery of what is practically lacking, and of amending that which requires improvement. The following are leading practices which need to be generally restored: — (i.) The use of the Eucharistic vestments; (2.) The use of, at least, two lights at the celebration of the Holy Eucharist; (3.) The use of wafer bread in lieu of the ordinary bread commonly provided ; (4.) The celebration of the Sacrament of the Eucharist at such a time on every Sunday and festival of obligation that the faithful generally may be able to be present at it ; (5.) The use of incense. It now becomes the duty of the Editor of this Second Edition to set forth what has been done on his part. The original compiler of the Directorium having made over the book to him, with full permission to amend and make alterations where either were required, he has devoted a considerable time to a very agreeable labour. Independently of having received xiiv preface to tijt .Secont) €liitton. several valuable suggestions from the Editor of the First Edition, nearly fifty communications from various clergy and others had to be carefully considered. Every statement, consequently, has been tested by recognized authorities ; and all references have been carefully and thoroughly collated. The great principle on which the book was formerly compiled, viz. that what was not specifically, legally, and actually abolished in the sixteenth century is still in force, has always been regarded in its revision, Nor has it been forgotten that the Church of England of the nineteenth century is substantially one with the Church of England of the ninth century ; and consequently — in the face of modern Latin customs — national peculi- arities have been consistently and properly respected. Where the language of the First Edition appeared at all obscure or vague, alterations have been made ; and references backwards and forwards, as far as possible, avoided, either by judicious additions or by a few eliminations. Several Occasional Offices have been added ; here and there a new arrangement, on a small scale, has been made, and the "Cautels of the Mass" — so valuable as indicating the mind of our beloved Church in times gone by — have been translated and printed at length. The " Glossary" has been added to, and several notes interspersed throughout. And, finally, he commends this Manual to the Blessing of Almighty God, and to the attention and charitable consideration of his brethren, the Clergy of the Anglican Communion ; with an earnest hope and constant prayer that it may in no degree hinder, but — by reminding members of the Church of England of their ancient standard — may rather tend to pro- mote, that Visible Eeunion amongst the separated portions of the Christian Family which, in God's good time and way, will be completely accomplished. F. G. L. ig Colealdll Street, Ealon Square, S.IV. Ajirjitst 3, 1865, preface to tlie ^Tivirtj SUitton. THE fact that, in eight months from its publication, nearly the whole of a large and expensive edition of this book has been disposed of, coupled with the frequently-expressed desire that, in the preparation of a third, due consideration should be had to its issue at a reasonable cost, has induced the Editor to provide the present book — its form being that in which for the future it will always remain on sale. It is a subject of sincere satisfaction to the writer of these lines, that those who have so reasonably advocated the most careful observance of the Church's plainest rules, have been so signally supported, in the main, in their arduous labours of Catholic revival, by the Eeport of the Eitual Committee of the Lower House of Convocation. It might have been wished by some that a more definite utterance had been given on points which those who had enquired into the subject always knew to be strictly legal and plainly commanded. But considering the deadening influence which the Puritanism of the seventeenth, and the Hanoverian misbelief of the eighteenth century exer- cised — the mischievous results of which are still ap- parent — it is not to be wondered at that a somewhat stammering voice, and a \vell-put ambiguous phraseo- logy, were heard ; so that the indolent and the ignorant — those who are a law unto themselves, and those who, week by week, openly transgress the Church's plainest enactments — might not be too explicitly censured by so high an authority. As long as the National Church retains its notoriously two-fold character, as long as both the Protestant and the Catholic Schools exist side xlvi ^Preface to t{)e K\)ixti (Stition, by side, so long must we reasonably expect that docu- ments like that under consideration will be marked by a dignified obscurity of thought and a studied and intentional vagueness of expression. Of course, if the use of vestments, lights, and incense had been found to be illegal, such a finding would have been set forth with a clearness, distinctness, and precision, that no one could mistake nor misinterpret. The very fact that the Eitual Committee was unable to do anything of the sort is a conchisive proof that our legal position is altogether unassailable. ''The Committee are of opinion that the use of the surplice by the parochial clergy at all times of their ministration is a sufiicient compliance with the rule" — not the law, mark — " of the Church of England." Here the logic is queer, and the conclusion somewhat lame. If the rubric concerning the " Ornaments of the Minister" is binding at all, it is binding on every one, though de- suetude might not unreasonably be pleaded for the shortcomings of the majority. But to maintain that " the use of the surplice" is a " sufiicient compliance" with the law, when that law expressly orders the alb and the chasuble, is to put the united fancies of the members of the Eitual Committee in the place of law — a condition which they themselves, in proper modesty, would no doubt be the first to repudiate. Moreover, it is also to adopt a principle of legal interpretation and rubrical exposition which would protect indolence, slovenliness, heresy, and carelessness, to an extent and degree scarcely reckoned upon. In reference to the use of incense, the report runs as follows : — " The Committee observe that there is no proof of the use of incense in the Apostolical age. The burn- ing of incense, however, in a standing vessel for the twofold purpose of sweet fumigation, and of serving as an expressive symbol, has undoubtedly been used from ancient times. The practice of censing Ministers and ornaments, and of swinging censers, is of much more preface to t!je ^Dljii-i (Ktiition* xlvii recent origin. The Committee next observe that the use of incense is not prescribed by the Eubrical law of the Church of England ; and that the censing of ministers or ornaments has no authority either in the laws or in the practice of that Church since the Eeforma- tion. The burning of incense, however, in a standing vessel, has been practised since the Eeformation in some churches and chapels, cathedral, collegiate, royal, episcopal, and parochial. Instances may be found down to the middle of the last century. Under these cir- cumstances the Committee are of opinion that the censing of ministers or ornaments is inadmissible. With regard to the simpler use of incense above de- scribed, the Committee think it sufficient to remark that it should not be introduced without the sanction of competent ecclesiastical authority." IJpon this remarkable paragraph, which, both in reference to its historical statements and its argu- mentative comments, is calculated to create some astonishment, Mr. Edward Stuart, in a letter to the Guardian of June 27, 1866, most pertinently wrote as follows: — "With regard to the first part of this statement, it is enough to say that there is no proof that it was used in the J^postolical age, neither is there any proof that it was not used then ; but when it is said that ' the practice of censing ministers and ornaments is of much more recent origin' than the burning of incense in ' standing vessels,' one is forced to ask whether no member of the committee has ever read Neale's Prvnltive Liturgies of the Eastern Church f " In the Liturgy of St. Chrysostom, as there given, it is said, ' While the Alleluia is being sung, the Deacon censes the Holy Table in a circle, and the Sanctuary, and the Priest ;' and again, ' taking the censer from the Deacon's hand, he' [the Priest] ' censes the holy things thrice :' so, too, the use of incense is mentioned in the Liturgy of St. Mark, and in the Liturgy of St, James, and in the Malabar Liturgy, xlviii Preface to tf)e Ef)irti CHUitton. ' lie censes the chalice ;' ' He censes the oblations,' &c. jSTow, I can find no mention, direct or indirect, of ' standing vessels' for incense in any of these liturgies. Is the Committee of Convocation, then, prepared to prove that such vessels were used much earlier than the date of these liturgies ? If so, it will go near to proving that incense was used ' in the Apostolic age,' itself, I think. "But this fancy about 'standing vessels' (move- able altars and immoveable censers ?) is in reality just one of those curious crotchets which crop up when men forget, or are afraid of applying, the Catholic rule of faith and worship — ' quod semper, quod ubique, quod ab omnibus' — when they think it necessary to substitute for that the narrower rule—' quod in Anglia, quod a nobis, quod per tria sascula.' — ' Standing vessels !' — It is an odd fancy ! Eather a Pagan one, too, isn't it ?" As regards Altar Lights, " the Committee observe that the use of Altar Lights as above defined," i.e. at the Celebration of Holy Communion, " is not without precedent in the Church of England since the Eeforma- tion, although it is a use which has not been generally adopted at any period since the Eeformation." A somewhat uncertain determination, and yet all in favour of the observers of law and order : for had the law been found to be against us, we should have soon been informed of the fact. Nobody having any knowledge of the subject denies that the use of Altar Lights " has not been generally adopted at any period since the Eeformation" — a remark which will equally apply to Daily Prayer, Surpliced Choirs, Choral Service, Early Communion, Dedication and Choral Festivals, the use of the Pastoral Staff, and the exten- sion of the Episcopate in our Colonial possessions. So that when we carefully study both the principles and the language of the Eitual Committee, we begin to see that they quite allow the legality of Altar Lights ; only, in the present state of parties in the Church of England, they did not feel themselves quite justified Preface to i\)z ^TfjtrlJ (!Bliitton. xlix in saying so. And, therefore, they reasonably sur- round the expression of their deliberate judgment with misty words and an uncertain trumpet-sound. In truth the principle upon which the book was originally compiled, and upon which the great Catholic School in the National Church so reasonably acts, is one which is ever held and acted upon at common law, viz. that those statutes which have not been formally repealed by legitimate authority are still in force. Archeeological enquiry and ecclesiastical search may provide us with new facts, and such are always wel- come ; but the salient legal principle, already referred to, must not be forgotten, and cannot be ignored nor overthrown. This principle being admitted and applied, — and if it be not admitted the Church of England is a new creation of the sixteenth century, a respectable sect with mere Catholic lineaments and nothing more, — sincere and impartial enquiry will only most surely add to the constantly-increasing ranks of those supporting the Catholic cause. Little more remains to be said. Notice has been taken of all the kind suggestions made, both publicly and privately, by various friends, with regard to the present edition. The only alterations effected have been the omission of the Psalms* at length in various Offices, so that the bulk of the book might not be unnecessarily increased, and the re-arrangement of the illustrations, now engraved on wood^ of which a few of the least important are left out, so as to enable the publisher to issue the book at a reasonable cost. For the very valuable and complimentary criticisms of the Second Edition, the Editor tenders his most sincere thanks. Such, as may be seen, have not been confined to the literary organs of one school. On the contrary, on many sides a cordial approbation has been given to a book, the position of which is now abundantly defined and sufficiently recognized. * They are printed in full in the Fourth Edition. d 1 ^Preface to tfje STljivti CEHttton. The Editor most earnestly hopes, that in its present form it may still further assist in leading many to the ancient ways and old paths ; and in rendering a practical help to the extension and consolidation of the great Catholic Eevival — a most necessary work of preparation on the part of our National Church, for the still greater and more important work, in which many believe she will take a leading part, of promoting the future Cor- porate Eeunion of the Christian Family. F. G. L. 1 9 CoksMll Street, Eaton Square, S. W. Visitation of the Blessed Virgin Mary, !866. preface to tU jFourtf) €tittton. TN preparing for the press a Fourth Edition of this -L work, the Editor has made certain alterations ; and here and there eflfected numerous improvements, in order to render several verbal directions and prac- tical suggestions less obscure than they appeared to some persons to be. The Psalms, omitted at length in various offices in the Third Edition, are now printed in full, so as to render the work in all respects complete. The Catholic type of service, at the restoration of which his lamented friend, the late Mr. Purchas, and himself fii'st aimed twenty years ago, is now quite common and current in the Established Church. The high standard of previous centuries, before nega- tions became popular and potent, has been actually reached; so that, in every diocese of England and Wales, changes for the better have been practically and generally efi'ected, which at length Church autho- rities (now that the battle of decency and order has been fought and won) tacitly approve. The few points still in dispute, as past experience teaches, may be easily won by zeal, patience, and determina- tion. Eor improved taste in matters artistic has now condemned ugliness, disorder, and Puritanic bald- ness ; and so serves the Catholic cause well. The Editor cordially and respectfully thanks many known and unknown correspondents, both in England and abroad, for their kind and flattering communications regarding the value which they have been pleased to attach to his labours. P. G. L. Vicarage House, All Saints', Lamheth, S.E. HtjSt of Booi^0 anil CBDrttton^ EITHER REFERRED TO OR USED IN THE COMPILATION OF THIS TREATISE. ALCUINTJS, Op. fol. Lut. Par. 1 617. Altar, The, or Meditations in ■verse on the Great Christian Sacrifice. London: 1847. Ambrosius, S. Op. 5 vols. fol. Bas. 1567. Andrewes', Bp. Works. Lib. Ang. Cath. Theol. Andrewes, Episc. Preces Privatse Quotidianse. Londini : 1848. Anselmus, S. Op. fol. Lut. Par. 1675. Augustinus, S. Op. fol. Bas. 1569. Bailey's Ritual Ang. Cath. London : 1 847. Baldeschi's Ceremonial accord- ing to the Roman Rite (Dale's translation). 8vo. London : 1853- Bangor Missal (apud Maskell). Balsamon, Theod. Comment- arius in Canones Apostol. et Cone. fol. Paris : 1620. Basilius, S. Op. ap. Frob. fol. Bas. 1532. Bayford's edition of the Judg- ment of the Right Hon. Stephen Lushington, D.C.L. delivered in the Consistory Court of the Bishop of Lon- don, in the cases of Wester- ton V. Liddell (clerk), and Home and others : and Beal V. Liddell (clerk), and Park and Evans, on December 5, 1855. London: 1856. Beauty of Holiness, The. By Rev. F. G. Lee. London : i860. Bede's History. Ed. Stephen- son. London: 184 1. Bethell, Bp. Doctrine of Re- generation in Bajjtism. Lon- don : 1845. Bennett's Principles of Book of Common Prayer. London : 1845-, Bennett's The Eucharist : its History, Doctrine, and Prac- tice. London : 1846. Bingham's Works. 2 vols. fol. London: 1726. Bisse's Beauty of Holiness in Common Prayer. (Pocock's edition.) Cambridge: 1846. Blackburn's The Stone Altar in connexion with the Eucharist, m the time of Pope Sergius the First, &c. Cambridge : 1845. Blunt's Duties of the Parish Priest. London: 1856. Blunt's Sketch of the Reforma- tion in England. London : 1S50. liv 5Ltst o! BooRs referred to. Bona, D. Joannes Card. Op. 4 "vols. fol. Antverpise : 1677. Bona de divina Psalmodia. 4to. Antverpise : 1677. Booke of the Common Prayer and Admin istracion of the Sacraments, &o. London : '549- Boke of Common Prayer and Administracion of the Sacra- ments, &o. London: 1552. Book of Common Prayer ; con- taining the Office for the healing of those diseased with the King's evil, entituled " At the healing." London: 1709. Book of Common Prayer and Administration of the Sacra- ments, and other Rites and Ceremonies of the Church, according to the Use of the Church of Ireland. Dublin : Printed by and for George Grierson, in Essex Street. 1736. Books of Common Prayer : — Book of Common Prayer and Administration of the Sa- craments and other Rites and Ceremonies of the Church, according to the Use of the Church of Eng- land. London : (Masters' Edition, reprinted from the Edition of i66z, according to the Sealed Copy in the Tower) : 1848. The First Book of Edward VI, 1549. — The Second Book of Edward VI, 1552. —The First Book of Queen Elizabeth, 1559. — King James's Book, as settled at Hampton Court, 1 604. — The Scotch Book of Charles I (Abp. Laud's), 1637. — King Charles the Second's Book, as settled at the Savoy Conference, 1662. — Victoria Book, collated with the sealed Book in the Tower of London, and other copies of the same. 7 vols, fol. (Pickering's edition.) London : 1 844. Book of Common Prayer. Copy of Alterations pre- pared by Royal Commis- sioners in 1689. Ordered by House of Commons to be printed, June z, 1854. Book of Common Prayer, ac- cording to the Use of the Church of Scotland (with the imprimatur of Patrick, Lord Bishop of S. Andrew's, Dunkeld, and Dunblane). Edinburgh : 1 849. Book of Common Prayer, adapted for General Use in other Protestant Churches. (Bunsen.) London: 1852. Borromsei, S. Caroli, Instruoti- onum Fabriose Ecclesiasticse. Paris: 1855. Boutell's Monumental Brasses of England. 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Ecclesiological So- ciety. London: 1844, 1851. Churchwardens : A Few Words to. Part I. (Suited to country parishes.) London : 1846. Church Worship. (Churchman's Library.) London: 1854. Chrysostomus, S. fol. Etonse : 1612. Clay's Book of Common Prayer, illustrated. London: 1841. Clemens, S. Alexand. Op. fol. Paris : 1572. Clemens, 8. Rom. Epis. 8vo. Paris : 1568. Codex Canonum Ecc. Univei-sal. Paris : 1661. Collier's Ecc. History, fol. Lon- don : 1708-14. Comber's Works. 2 vols. fol. Oxford : 1701, '2. Conciliorum Omnium Gen. et Prov. Collect. Reg. 3 1 vols, fol. Paris: 1644. Conciliorum CoUectio. Paris : 1672. Constitutions and Canons Ec- clesiastical, of 1603 (Corrie's edit, of The Homilies). Cam- bridge : 1850. Cope and Stretton's Visitatio Infirmorum. London: 1848. Cosin's Works (vol. v.), Lib. Ang. Cath. Theology. Ox- ford : 1855. Corpus Juris Civilis Romani. 2 vols. fol. Antverpise: 1726. Crosthwaite's Communio Fide- lium. Oxford: 1841. Ivi Hist of 33oofts rrferreti to. Cyprianns, S. Op. fol. Bas, 1525. Cyrillus, S. Alexand. Op. fol. Paris : 1638. Cyrillus, S. Hierosolym. Op. fol. Paris : 1720. Day-hours of Church of England. London : 1858. Damascenus, S. Joannes. Op. 2 vols. fol. Paris; 171 2. Daniel's Thesaurus Hymnologi- cus. 4 vols. 8vo. Halis. 1841-55. Dionysius Areojoagita, S. (pseu- do) Op. ed. Corderiiis. Ve- net. 1755. Directory, A, for the Publicque Worship of God in the Three Kingdomes. 4to. London : 1644. Dodson, Sir John, his Judgment delivered in the Arches' Court of Canterbury, on Saturday, Dec. 20, 1856, in the Appeal, Liddell v. Westerton. Law Report. Times Newspaper, Dec. 22, 1856. Donne's Works. London: 1839. Dugdale's Monastioon. fol. Lon- don : 1655. Durandus, Gul. Rationale Divi- norum Officiorum. 4to. Lug- duni : 1510. Durandus on Symbolism (Neale and Webb's translation). Leeds: 1843. Durantus, Jo. Ste. de Ritibus Ecclesiffi. fol. Romse : 1591. Dyce's Book of Common Prayer, with Plain Tune. 2 vols. 4to. London: 1843. Ecclesiastic and Theologian. London, Eoclesiologioal, late Cambridge Camden Society's Transac- tions. Ecclesiologist, London. Epistolse Gildse. Ed. Stephen- son. London: 1838. Eucharist, on the Celebration of the Holy (reprinted from the " Theologian and Ecclesi- astic," August, 1849). Lon- don : 1849. Eusebius Pamphilus (Csesar. Episc.) Hist. Eoc. fol. Bas. 1549. Exeter, Bishop of, Letter to the Bt. Hon. Dr. Lushington, on his Judgment in the cause of Westerton v. Liddell (Clerk), London: 1856. Exeter Pontifical. Ed. Barnes. 8vo. Exeter: 1847. Freeman's Principles of Divine Service. 2 vols. 8vo. Ox- ford : 1855-57. French's Tippets of theCanons Ec- clesiastical. 8vo. London: 1850. Forms of Bidding Prayer (H. O. Coxe). Oxford : 1840. Fuller's Church History of Bri- tain, fol. 1665. Fust's, Sir H. J., Judgment in the Court of Arches in the case of Faulkner v. Litchfield. London: 1845. Gavanti Thesaurus Saororura Rituum. 2 vols. 4to. Ve- netiis : 1792. 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Heylyn's History of the Re- formation. 4to. London: 1674. Hieronymus, S. Op. fol. Lond. : 1620. Hierurgia Anglicana. London : 1848. History of Christian Altars. Ecclesiological Soc. London : 1847. Hittorpius de Divinis Catholicse Ecc. OfEciis. fol. Colonise : 1568. Holy Oblation, The. London : 1848. Homilies, The (ed. by Corrie for Syndics of University Press). Cambridge: 1850. Hook's Church Dictionary. Lon- don : 1854. Hooker's Works. 2 vols. 8vo. Oxford: 1850. Horse B.V.M. ad usum Ecc. Sarisb. 4to. 1527. Horse B.V.M. ad legitimum Sarisburiensis Ecclesife Ri- tum. 4to. Paris: 1535. Humphry's Historical and Ex- planatoiy Treatise on the Book of Common Prayer. Cambridge: 1853. Hymnale sec. usum insig. ac prseclar. Ecc. Sarisb. Little- more : 1850. Hymnarium Sarisburiense cum rubricis et notis musicis. Pars Prima. Londini : 1851. Hymnal Noted. London: 1851- 1853- Illustrations of Manners and Expenses of Ancient Times in England. 4to. 1797. Ignatius, S. (Martyr), Epistolse. fol. Bas.: 1569. Imitatio Christi. Gerie et Lip- sise. 1847. Instrumenta Ecolesiastica. 2 vols. 4to. London: 1847, '56. Isidorus, S. Hispalensis, Op. 2 vols. fol. Matriti : 1778. Jebb's Choral Service of the United Church of England and Ireland. 8vo. London: 1843. Johnson. The Unbloody Sacri- fice (Lib. Ang. Cath. TheoL). Oxford : 1 847. Johnson's Collection of Canons, &o. of Church of England. 2 vols. 8vo. London: 1720. Johnson's Clergyman's "Vade Mecum, containing Codes of the Primitive and Universal Church. 2 vols. London : I73«- Justinus Martyr, S. Op. ed Ben. fol. Paris : 1742. Justorum Semita. 2 vols. Edin- burgh : 1843. Keble on Eucharistical Adora- tion. Oxford: 1857. Iviii IList of Boofts xeUxxtt) to. Keeling's Liturgiaj Britannicse. London : 1851. Rennet's Parochial Register. fol. 1728. Ken, Bp., Life of, by a Layman. 2 vols. London : 1854. Laud's, Abp., Trial. London : 1705. Laud's Summarie of Devotions. Oxford : 1667. Lectures to Ladies. 8vo. Cam- bridge : 1855. 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Sir John Dodson, Knt., D.C.L , delivered in the Arches' Court of Canterbury, on December zoth, 1856, in the case of Liddell v. Westerton, consi- dered with especial reference to the Legality of Crosses as Church Ornaments. London : 1857. Union Keview, The. A Maga- zine of Catholic Literature and Art. London: 1863- 1865. Wall's History of Infant Bap- tism. (Cotton's Edit.) 4 vols. 8vo. Oxford: 1836. Wettenhall's, Bp., Gifts and Offices. Dublin: 1679. Wlieatly's Rational Illustration of Book of Common Prayer. London : 1729. Why Non-Communicants should remain during the " Missa Fi- delium." London: 1857. Wilberforce, Archdeacon. Doc- trine of Holy Eucharist. London : 1853. Wilkins' Concilia. 4 vols. fol. London: 1737. Wilson's, Bp., Short and Plain Instruction for the better ua- derstanding of the Lord's Supper. (Cleaver's Edit.) London: 1851. Wren's Injunctions (apud Card- ■well's Doc. Ann.). Wright's Directorium Scotica- num et Anglicanum. (Not published.) London: 1855. York Missal (apud Maskell). Zurich Letters. Parker See. 2 vols. Cambridge ; 1 842- 45- 1ii0t Of 3(Uttjittatton0* FEONTISPIECE. The Holt Eucharist. The elevation of the Chalice. The Deacon kneels to the right of the Priest, holding up the edge of the Chasuble. The Sub-deacon kneels behind. At the extreme right is the Thurifer, while two Acolytes hold elevation-tapers. The general plan, as well as the details of this, are from illuminated MSS. 2. Bishop. The Chasuble here is of an ancient form. Deacon with Book of the Gospels. Priest in Chasuble. (The Chasuble here is of a modern form.) Priest in Surplice and Hood. (The Hood is of the ancient shape.) 3. Pbiest in Cope, dtc. Acolyte (in Cassock, Alb, Scarlet Cinc- ture, and Scarlet Zucchetto). Design for Pastoral Staff. 4. Chalice and Paten. (N.B. It is, perhaps, better for enabling the Sacred Particles to be removed that the plate of the Paten be not engraved, but be quite plain.) Design for Crozier. 5. Altar Linen. The Oblation of the Elements, &c. 6. The Cope, Amtss, &g. Diagram showing the distinction between the north side and the north end of the Altar. Diagrams relating to the position of the Ministers at High Celebration. Credence prepared for High Celebration. 7. Bishop in Cope (with Morse), Mitre, King, Gloves, Pallium, Eatiouale, Sandal, Buskin, Zucchetto, and Birretta. 8. The Chasuble, Stole, and Maniple. (N.B. There is a slight error in the description of the Stole in this plate. The ordinary Stole should be 8 feet 3 in. ; the Eucharistio Stole should invariably be 9 feet in length.) Ground Plan of Chancel. €ontetttj5. y\EDICATIO]Sr J J Prefaces to the Various Editions PAGE iii v-li List of Books and Editions either referred to or used m the Compilation of this Treatise liii-lxi List of Illustrations ...... . Ixii The Celebration of the Holy Eucharist I The Vestments . ..... . 18 The Order of Administration 34 Cautels and Directions (Cautelse Missse) 106 The Calendar . 124 Matins and Evensong ..... • 139 The Creed of S. Athanasius .... . 186 The Litany ....... . 187 Prayers and Thanksgivings upon several occasions . 189 The Collects, Epistles, and Gospels 190 The Sacrament of Holy Baptism .... . 192 The Ministration of Private Baptism of Children in ho uses . 196 The Ministration of Baptism to such as are of riper yea rs . 1 99 The Order for Confirmation 202 The Order for Holy Matrimony .... . 204 The Order for the Visitation of the Sick . Z07 The Communion of the Sick .... . 209 The Order for the Burial of the Dead . . . . • 213 The Churching of Women ..... . 217 A Commination or Denouncing of God's Anger aj gainst Sinners ....... . 219 The Ordinal 220 Appendix ........ 237 Cautels (the Bread and Wine) . . . . • 239 Of the Veiling of the Cross, &c. at Passiontide . 241 Of the Folded Chasuble .... . 241 Of the Preparation of the Altar and its Oniamer its for Holy Communion .... ■ 243 The Sign of the Cross ...... • 244 Directions for the Celebrant • 244 The Parts of the Altar • 245 Additional Notes for Deacon and Sub-deacon . 248 Solemn Service in the Absence of a Sub-deacon . 252 Ixiv (lontmts. Directions for Acolytes or Lay Assistants at a High PAGE Celebration ........ 252 Directions for Servers at a Low Celebration. 254 Directions as to Chalices and Patens .... 258 Solemn Eucharistic Service in Presence of a Bishop as- sisting pontifically ..... 259 Form of Consecration of Churches, &c. . 260 OflEice for the Kestoration of a Church .... 27s Office for Expiation and Illustration of a Church . ^77 Service for Blessing and Laying the Foundation- Stone of S. Mary's, Aberdeen .... 279 Service for the Solemn Blessing and Opening of S Mary's, Aberdeen ..... 289 Office for the Benediction of a Dwelling-house 300 Various Benedictions ...... 306 Old Vestments to be burnt ..... 310 Eeconsecration and Eeconciling of Churches 310 The Oil of Chrism, the Oil of the Sick, and Holy Oil 311 The Sacrament of Absolution .... 312 Form for the Admission of a Chorister 312 Floral Decorations .... 315 Altars and Dossels of Village Churches 322 Flowers on the Altar .... 323 Flower- Vases . ... 323 Feasts of Obligation .... 323 Feasts of Devotion ■ 323 Rules for a Sacristy or Vestry • 32+ Cleansing of Church Furniture . . 225 Processions ... . . ■ 327 The Master of the Ceremonies 329 Processional Banners . • 329 The Verger and Churchwardens' Staves • 33° The Processional Cross or Crucifix 330 Form for Bidding of Prayer ■ 331 Palm Sunday and its Office . • 331 Ornaments of the Church, &o. • 336 Extracts from the Carlton Ride Inventories • 344 Judgment of the Privy Council in the Case of th Knightsbridge Churches .... ■ 346 Comment thereon by the Recorder of Salisbury . • 347 On the Music of the English Church . • 353 Glossary ......... • 358 Index ..,,..,,, ■ 371 THE DIKECTORIUM ANGLIOANUM. €f)t Cf lebiati'on of tfte loI|) eucftarigt/ "ViDI CIVITATEJI SANCTAM JERUSALEM NOVAM DESCENDENTEJI DE CCELO, PAEATAM SICDT SPONSAM OENATAM VIEO SUO." '^r^HE celebration of the Holy Eucharist is the prin- -L cipal act of Christian Worship, inasmuch as it calls directly into action the ofEce of our great High Priest, not only to present our prayers to the Father, but to ' "Commonly called the Mass."' — First Prayer Book of Edward VI. » It bore this name even in the 3rd of Elizabeth, 1561 : — "Paid for 41b. of candles on Christmas-day morning, for the Mass, 12''." — Illus- trations of Manners and Expenses of Ancient Times in England, 143, 4to. 1797. The word " Missa," or Mass, has no connection whatever with the doc- trine of transubstantiation. All the world linows it has several meanings. Eirst, the words of dismission at the end, "Ite, Missa est." Secondly, the word was applied to any offering or sacrifice sent up to God. Thirdly, it was frequently applied to any fes- tival. It is a trite remark by many of the English Divines, that nowhere was the doctrine of transubstantia- tion necessarily inculcated in the un- reformed service. It remains, there- fore, in substance, what it was before ; viz T/ie celebration of the Eucharist. The term Eucharistia was pre- served much more in the English than in the Roman use. E. g. " Post introitum vero Missse unus ceroferar- iorum panum, vinum et aquam quae ad Eucharistia ministrationem dis- ponuntur, deferat." — Saris. Rubr. See MaskeU's Ancient Liturgy, Ed. 1846, p. 32. " Moneantur laici, quod reverenter se habeant in consecratione Euchar- isti(E, et flectant genua ; maxime in tempore illo, quando, post eleva- tionem EucharisticE, hostia sacra di- mittitur." — Concilium Dunelmense, 1220. Ibid. p. 94, note 26. See also ibid. p. 108, note 52. The Gallican Church also used the term Eucharistia frequently.— See Mabil- lon, De Liturgia Gallicana, p. 52. Mass : this title for the Holy Eu- charist is still preserved in the Eng- lish names, Christmas, Michaelmas, Lammas, Candlemass, Roodmass, Martinmas, Childermass, &c. With regard to the frequency of celebra- tions the English Church orders it on all Sundays and Festivals, and contemplates it daily by directing that " the Collect, Epistle, and Gospel for the Sunday shall serve all the week after, where it is not in this Book otherwise ordered." In S. Cyprian's time it was certainly daily : " Episcopatus nostri honor grandis et gloria est pacem dedisse martyri- bus, ut sacerdotes, qui sacrificia Dei quotidie celebramus, Hostias Deo et victimas prseparemus."— Epis. liv. ad Cornelium. B /; 2 W\}t Celefiratton of t|)e ^al^ lEucfjitrist. plead anew the merits of His Own adorable Sacrifice. It should therefore have all possible dignity imparted to it by a carefully-observed Eitual. It is well when the Liturgy^ can be used by itself;^ and it should not be begun without the intention of going through the whole.^ As there is one Altar, so can there be but one Priest, (acting in that capacity), whose place is to stand at first at, i. e. in front of, the Altar at the north side, and after the Gospel in medio altaris, (See Par. 21), facing the ' " Tlie traces of the form of -worship used by the Christian con- verts, which we find in the New Testament, refer to the Eucharist, as being emphatically the Christian Service. Hence naturally arose the ecclesiastical use of the word Liturgy^ to designate the form emploj'ed by the Church in celebrating that Office." — Procter. History of the Book of Common Prayer, p. 281. ^ " It has always been held that the Holy Communion should not be celebrated unless the Office of one of the Hours had been pre- viously recited; whether of Tierce, Sext, or the Ninth Hour." — Mas- kell. (See Ano.Lit, pp. 153, 1 54, 155, for the positive English Rule.) '* " In too many churches, Sunday after Sunday, in lieu of that oblation which God desires to receive, and which our Blessed Sa- viour Himself especially directed His Apostles and their successors, the Chi'istian Bishops and Priests of all ages, to make, is only offered a mutilated and unmeaning worship, entirely novel and utterly pointless, — consisting of that part of the present Eucharistic Office which takes in the Nicene Creed, or the pi-ayer for the Church Mi- litant. The officiating Priest — while, perhaps, the choir is singing an introit — goes deliberately and solemnly to the Altar, which he knows to be wholly unprepared for the celebration of the Sacra- ment, there being no sacred vessels nor oblations, and there reads a fragment of the Liturgy, known popularly, but incorrectly, as the ' Communion Sei-vice.' Now it may be safely asserted that three Sundays out of four, in a large majority of our churches, this gross and corrvipt following of the Apostles is still continually perpetrated." — "The Vain Oblation," p. 249. Miscellaneous Sermons, edited by Rev. F. G. Lee. London ; Masters, i860. " "In classical Greek, Xetrovpyta denotes any public service, religious or secular. In the LXX translation it is used for the ministry of the Levites (e.g. I Chron. xxvi. 30, eh Traaav \, Kyptou); in the New Testament, for the ministry of pTophets and teachers (Acts xiii. 2); and in ecclesiastical writers, for any sacred function, and in an especial and strict sense for the Eucharistic Office. Thus wo speak of the Liturgies of S. James, S. Mark, S. Chrysostom, &c. for the service used in celebrating (the Sacrament of) the Lord's Supper, in t1]e churches of Antioch, Alexandria, Constanti- nople, &c." AetToitpyta is also used for the whole action of sacrifice in the account of Sininn, son of Ozias, in Ecclesiasticus, ch. 1. ver. 14, 19. S:|je aitar. east. He is never to leave the footpace except when communicating the faithful. Clergy acting as Gospeller^ and Epistoler, whether Priests or Deacons, should stand below the footpace, facing eastward. The parts which should be said by them are the Gospel and Epistle^ the Exhortations, and the Confession.^ When there is only one assistant in orders, he should read the Epistle and Gospel on the proper sides. "When the Priest (being with- out Epistoler or Gospeller) reads them, he should do so from the Service Book, placed on the book-rest, which, in the first instance, should be put on the Epistle side, and then on the Gospel side, by one of the lay- servers. ' The Gospeller or Deacon, even though he be in Priest's Orders, should wear his stole (under his dalmatic) as a Deacon, (see p. 1 3, sect. 4), being about to fulfil a diaconal function, for " it pertaineth to the office of a Deacon ... to assist the Priest in Divine Service, and especially when he ministereth the Holy Communion." (The Ordering of Deacons.) The Epistoler or Sub-deacon, if the ancient Sarum and present Roman Rule be followed, should wear no stole at all. Both Gospeller and Epistoler wear the Maniple. In the old English Ordinals this vestment is given to the Sub-deacon as his especial badge. See Pont. Sarisbur. apud Maskell. Mon. Rit. iii. 182, and Pont. Exon. apud Barnes, p. 34. The Canon (XXIV of 1603), allows of two assistants — Deacon and Sub-deacon in old times, now simply Gospeller and Epistoler. Ancient custom assigns to the former a place on the south side (ad latus Epistolce) on the step next to the Altar platform, to the latter a place on his own step on the north side, to the left of the cele- brant or officiating priest. For the position of the Sacred Minis- ters, when directly assisting the Priest, see " Additional Notes for Deacon and Sub-deacon" in the Appendix. If at Church Festivals, &c. or on occasions where many are pre- sent who purjjose communicating, an additional cleric to the Gos- peller and Epistoler be required to help the Priest in the distribu- tion of the Sacrament, he should stand on the lower step of the sanctuary behind the Celebrant. 2 The greater part of the Rubrics of the Book of Common Prayer only contemplates one Priest" — assistants very rai'ely. Whether the maximum or minimum of ritual be observed, ancient Catholic rules and traditions should of course be followed. " No stress can be laid upon the word " Priest" in the Rubrics, when defining the duties of his assistants. See for instance the Versicles after the Creed at Matins and Evensong. E\ie (Celetiraticrn of tf)e Holg lEticljartst. For this Service there is required, I. An Altae.^ The length of the altar will vary according to the size of the church or chancel, but it should never be less than six feet.^ In large churches it may be even ' The table on whicli the Eucharistio Sacrifice is offered has been called an Altar " from the beginning." The Prophet Malachi' speak- ing in prophecy of the Eucharistic Sacrifice terms " the Table of the Lord," in reference to It, an " Altar." S. Paul tells the He- brews'' that " We have an Altar, whereof they have no right to eat which serve the tabernacle." It is to be observed that the same Apostle calls the Christian, Jewish, and Gentile Altars, tables ; thus defining an Altar to be a Table whereon a Sacrifice was offered." And so. Bishop Andrewes :* "The holy Eucharist being considered as a sacrifice, it is fitly called an Altar, which again is fitly called a Table, the Eucharist being considered as a Sacrament." In the first century we find S. Ignatius'' assert that " In every church there is one Altar." In the second century S. Justin Mar- tyrf alludes to the passage in which the Prophet Malachi calls the Table of the Lord an Altar. And Origens and S. Cyprian perpetu- ally refer to the Altar of the Christian Church. In the fourth century we have a cloud of witnesses. The historian Eusebius,'' S. Optatus Milevitanus,' S. Ambrose,'' S. Jerome,'S. John Chrysostom,™ and S. Augustine," and to these may be added Pru dentins, who flourished in Spain in the fourth century, and Sidonius ApoUina- rius in France during the filth century. 2 The dimensions of the altar of the church of Perranzabuloe, near Truro, were five feet three inches, by two feet three inches, and its height four feet. When taken down, the headless remains of S. Piran, the patron saint, were discovered immediately beneath it. " Malachi i. 7, 12. '' Heb. xiii. 10. ■= I Cor. X. 18 — 21, and ix. 13. •i Answer to Cardinal Perron, Minor Works, edit. 1854, p. 20. ^^Ev dva-LaarTjpiov irdar] Ty eV/cA?j(7ia. ■ — S. Ig. in Epis. ad Phil. ^ Aii rod ov6}J.a.ros toutov Svrrlas &y TrageSajKey 'IijtjoiJs d Xpiffrhs yheadai, TovreffTii/ etrl Trj eiixaptari^ tov aprov Kal Tou iroTriptov, ras eV iravrl rSnoiTris yris yivo/xevas vTrhraiu XgicrTiavutv^ -npo- Ka^div d 060$ fxapTupeT euapearovs inrdp- Xei" auTij!.— Justinus M. Dial, cum Tryph. B Orig.Hom. iii. S.Cyp. Epis. passim. I" Hist. Ecc. lib. X, c. 4. 'E' fiiracri Te rh Twv ayiuv ayiov QuaiatTTriptot/, iv ' Lib. vi. contra Parmen. " Quid est altare, nisi sedes et Corporis et Sanguinis Christi ?" '' " Ille super altare, qui pro om- nibus passus est." ' Hieron. lib. contra VigUan. " Christi altaria." ■^ S. Chrys. Horn. xx. in 2 Cor. ix. TOVTO d(}(TtaaTfipiov f^ev yhp Baufiaarhif Sta rijif iTTidefiep^i/ ^v aini^ Bvfflav. " De Civ. Dei,], viii. cap. ult. — " Quis audivit aliquando Eidelium stantem sacerdotem ad altare etiam super sanctum corpus martyris ad Dei honorem cultumque constructum, dicere in precibus : Offero tibi sacri- ficium Petre vel Paule." ^\fz altar. ten or twelve feet. The width about two feet six inches. It should be three feet six inches high, and raised as much as possible above the level of the nave. In all cases the slab or mensa of the Altar should be of one stone^ without fracture or blemish ; and the the feet of the buried saint pointing as usual to the east ; it was, in fact, both Altar and Tomb : and hence the remarkable peculiarity of its position, lying lengthwise east and west. About sixteen miles from S. Piran's a similar ancient church has been more re- cently discovered, at Gwithian, so named from an Irish saint there martyred. Here also the Altar was of stone, but placed in the usual position, standing north and south, against the middle of the east wall. The original high Altar remaining in 1 844, in S. Mary's, Forth- ampton, Gloucestershire, is five feet three and a half inches long, and two feet ten inches high ; its breadth is two feet three inches, and the thickness of the mensa five and a half inches. In the first part of the Ecclesiological (late Cambridge Camden) Society's Transactions, will be found a paper on Chantry Altars, by Mr. Bloxam, in which eight of these Altars, still remaining, are described. Five of these were solid masses of masonry, surmounted by a slab of stone, varying from three feet three inches to six or seven feet in length, and from one foot four inches to three feet in breadth ; the height rather more than three feet ; and the thickness of the slab six inches. 1 " Let" no Altars be consecrated by unction with chrism, unless they be of stone."" — The Excerptions of Archbishop Eogbriht, a.d. 750. (Johnson's Collection.) i" " The C.C.C.C. MS. justly makes this a distinct Canon ; with this title, Canon Epaonensis, and it is the sense of No. XXVI Canon of Epone, in the year 517." '' In continental Churches it is usual for a small piece of stone to be let into the middle of the mensa to consecrate upon. This inserted Altar - stone was called " ara," (see Gavantus, P. I., Tit. 20), in contradistinction to altare, i. e. the slab and whole structure of the Altar. The same name is also applied to a consecrated Altar-stone of jasper or marble, set in gold or silver, laid upon an unconsecrated Altar of stone or wood. " Domina Petronilla de Benstede dedit sumto Albano unum super-Altare rotundum de lapidejaspidis, subtus et in circuitii argento inclusum, super quod, ut fer- tur, sanctus Augustinus Anglorum apostolus celebravit." — Monasticon Ang. t. ii. p. 221. The jasper in Christian symbolism indicates Faith, "jaspis fidei," porphyry or any red marble was used in default of the symbolical jasper. It was formerly the custom in cathedrals to place this Altar-stone upon the ordinary conse ■ crated stone mensa, either causa re- verentia to the blessedEucharist,cawsa honoris to the great festivals, or caiixa digvitalis of the celebrating bishop. This " ara" was also styled the " super-Altar," the term now technic- ally used for the ledge of the Altar, whereon stand the cross and candle- sticks. The "ara" was sometimes made of oak wood, covered with plates of pre- 6 E\it Celebration of tf)e Holg lEuctarist. thickness of the slab about six inches. The mensa, the part of the Altar on which the Eucharist is consecrated, being either of stone or marble, is supported on a wooden frame which consists of either four sides, or of four or six low pillars of wood. It is well, perhaps, that the Altar should not be imbedded, or fixed to the wall, though many of the "Of Altars, thiifc they be of stone." — (Lanfranc) Canons of the Council of Winchester, A.D. 1070. (Johnson's Collection.) Elizabeth's Injunctions permiWec^ wooden Altars, and the Canon of 1 571 (never in force) speaks of a table "ex asseribus composite jnnctam." These "asseres" however might be of any materia], iron, stone, zinc, as well as of wood. But these, and such like Injunc- tions, Canons, and Articles, it is a notorious legal fact, have not a shred of authority belonging to them. The only document which can claim any weight is the 82nd Canon of 1603 — 4, now in force, though subject to the Act of Uniformity. This Canon simply speaks of the Table as " decent and convenient" but makes no mention of the material, and even if it did, it would be of no force, as the Canon would be overruled in this particular, as it is in the matter of the Altar being moveable. For the Rubric inserted at the last review directs the communicants, not the Table, to be conve- 7iiently placed for the receiving, implying plainly that the Altar was not to be moved for their convenience. The Altar is there- fore a fixture, "not moveable," but" to he removed o^lyhy authority," as the font, pulpit, or other fixture. The Book of Common Prayer, made by the Act of Uniformity part of the statute law of the land, orders such ornaments to be retained and be in use as were in this Church of England by the authority of Parliament in the Second year of King Edward the Sixth. Therefore whatever was the law of the Western Church in this matter before the E,eformation is the law of the English Church now. The Canons of Archbishop Eogbriht of the Council of Win- chester, are the statutes in which it is embodied. The more we multiply cases of stone Altars pulled down and sold in the later years of Edward VI and Elizabeth, the more abundantly shall we prove that they were the ordinary and legitimate " ornaments of the Church" in the period to which our Rubric refers us. cious metal, and sometimes lamincB of ivory. " Ara" is also the correct word for the portable Altar {tabula itineraria) for "The Communion of the Sick." Messrs. Neale and Webb in their translation of the First Book of Du- randus' "Rationale Divinorum Oih- ciorum," p. 41, have the following note : " The true ecclesiastical dis- tinction between altare and ara is, that the former means the Altar of the true God, and is therefore alone used in the Vulgate, answering to the Greelt dutriaar-fipiov, as opposed to ara {PSiHos) an Altar with an image above It. See Medc, folio 386." Efje aitar. ancient Church of England altars undoubtedly were so fixed. In many places it will be found extremely con- venient to have a passage around it. Behind it should be a Dossal Cloth,i Jieredos, Painting, or Triptych, ia front of which should stand the Altar-Cross of metal. (See Altar-Cross.) There should be no Niches unless filled with statues, nor Tables of Commandments.^ The Altar is raised on a platform, which forms a footpace extending from three to four feet from the east wall, and in length not reaching more than six or eight inches beyond the ends of the Altar. The ascent to this should be by at least two steps, each of the same height with the platform, and about fifteen inches in breadth. From the lowest step to the septum or sanc- tuary rail, there should be at least twelve feet in col- legiate churches, and, if possible, never less than six. The slab of the Altar should be covered with cere- cloth,^ which in its turn is covered by the superfrontal, which hangs down about ten inches below : whilst the frontal, or antependium, which, with the superfrontal, makes up the covering or vestment of the Altar, hangs down in front. The frontal and superfrontal should each have a fringe. The ends of the Altar need not be covered, save by the "fair white linen cloth," (See infra). They were, however, often vested in ancient times, as, indeed, they usually are at the present day. As the Altars of the English Church are not now af- fixed to the eastern wall, the back of the Altar may be 1 There should be no Cross embroidered on the Dossal where the Altar-cross is in use. Where no Altar-cross has been provided — a metal Cross of rather large size securely affixed to the Dossal is to be preferred to an em- broidered one. ' The proper place for the Tables of Commandments, if put up at all, is at the east of the Nave. ^ A waxed cloth extended over a consecrated Altar-stone to protect it from damp, dirt, or ii-reverence. It should be made of strong linen, closed at the corners; a quantity of virgin wax should then be melted in an iron vessel, and applied to the cloth while held a short distance from the fire. 8 Kfit (itzklxaiion of tfje IJ^olg ^ucljarist vested. The extract below^ from the Monasticon An- glicanum shows — from the phrase "frontlets of the same," in an inventory of Altar Vestments — that the Cloths were intended to hang over the back of the Altar. The STiperfrontal and the cere-cloth should fit closely. Along the back of the mensa extends a ledge from six to twelve inches in height, and from five to seven inches in breadth, according to the size of the Altar ; it is sometimes called the "super- Altar," the "Altar gradine," or "rotable:" upon which are placed two Lights, and between these a Cross of metal, with the addition of flower vases on Sundays and festivals. On the top of the superfrontal are placed the three linen cloths,^ the two under ones not to exceed the length of the mensa, but the uppermost should hang down at each end, nearly to the platform, and should hang down in front not above two inches below the slab. This "fair white linen cloth,"^ as well as the two under ones, should have five crosses worked upon 1 "Imprimis, a costly cloth of gold for the high Altar, for prin- cipal feasts, having in the midst images of the Trinity, of our Lady, four Evangelists, four angels about the Trinity, with patriarchs, prophets, apostles, virgins, with many other images, having a front- let of cloth of gold, with scriptures, and alinen cloth enfixed to the same ; ex doiw Ducis Lancastrice. Item, a pupur cloth, with an image of the Crucifix, Mary and John, and many images of gold, ivith a divers frontlet of the same suit, with two Altar Cloths, one of diaper. Item, a cloth of gold, partly red and partly white .... with a frontlet of the same suit, having in the midst the Trinity .... Item, a cloth of white, with trey foils of gold .... having a frontal of the same." "Item, a cloth for the hie Awf of blew baudekin, with the picture of our Lord, Mary and John, and a front of the same. Item, an one Awter Cloth of white fustyan, with red roses, with a Cruci- fixe, Mary and John, broydered, and front of the same, and two curtains." — In the Inventory of S. Paul's in capella carnarise. Jacob's Hist, of Faversham. ■ 2 The cere-cloth, superfrontal, and the three linen cloths should always remain upon the Altar. It is usual, during the Daily Office, and at all times when the Liturgy is not being celebrated, to cover the " fair white linen cloth," as a protection against dust, &o. with a strip of green silk or baize, hemmed and marked with five crosses. This covering should exactly fit the mensa. ^ See Gavanti, Thesaurus Sacrorum Rituum, Pars I. Tit. xx. 2rf)e ^Itar. it, corresponding to the five crosses on the Altar-stone, in the centre and four angles, with borders of various patterns. All the Altar linen as well as all the vest- ments of the priests should be marked with a cross. Many of the old English Altars were provided with curtains. A curtain may hang at each end of the Altar. These hangings are either suspended by rods projecting from the walls or reredos, or else they rest on detached pillars generally of brass, erected near the ends of the Altar. The only niches that are desirable are those of which the Eeredos or Altar-screen not unfrequently consists. The reredos is very often formed of three sunk panels filled with sculpture ; these should be of marble or alabaster, with a series of small figures in relief, painted and gilt, usually representing the prin- cipal events in the life of our Blessed Lord. The Crucifixion should stand in the centre. 2. The Credence^ is a small side-table for the re- Ed. Venetiis, 1792, where it will be seen that in the west it is permitted to nse two linen cloths, so that the under one be large enough to fold twice over the mensa. " Duplicatam unam concedit Rubrioa, ut sint tres : non ergo daae, tuta consoienlia sufficiunt." It was anciently the custom of the English Church to spread a purple pall' upon the mensa, and over this the three linen cloths. The cere-cloth now performs the function of the purple pall,"" but the beautiful symbolism of its colour, which typifies blood, as well as kingly power, is still retained in the superfrontal, which always may be, and generally is, crimson or red. ' See Ecclesiologist, Vol. vii. pp. 178— z 18, and Vol. viii. pp. 9, 92 — 147, for elaborate papers on the Credence. • In S. ^thelwold's Benedictional there is represented an Altar covered with a purple pall. Bishop Leofric gave to Exeter Ca. thedral, ' v. paellene weofod sceatas,' five purple palls.— Cod, Dip. Ang Sax. t. iv. p. 275 '■ Queen JElgive gave to Ely Ca- thedral, amongst other ornaments, a purple pall, " Desuper bissus san- guineo fulgore in longitudinem altaris ad cornua ejus attingens usque ad terram cum aurifriso, altitudinem habens, spectaculum decoris magni pretii administrat." — Thomse Elien. Hist. Elien. in Anglia Sacra, tom. I. p. 607. See also, Epistola Gildae, Ed. Stevenson, p. 51, "Sub sancti ab- batis amphibalo, latera regiorum tenerrima puerorum, inter ipsa ut dixi, sacrosancta altaria nefando ense hastaque pro dentibus laceravit (Damnonite tyrannicus catulus Con- stantinus), ita ut sacrificii coelestis sedem purpurea ac si coagulati cru- oris pallia attingerent." lo ^])t ardthxEtian of tfje ?^olg ®uc!)arist. ception of the elements previous to their oblation, and is provided to enable the celebrant at the Holy Eu- charist to place the Bread and Wine reverently upon the Altar as required by the English Eubric. The Credence is sometimes supported on a shaft or bracket, or formed at the bottom of a niche, or consists of a shelf over the Piscina. It should be placed on the south side of the sanctuary. Where no constructional stone Credence exists, it is customary to use a small moveable table for receiv- ing the elements before they are consecrated; or in fact any expedient may be adopted so as to prevent the elements being placed on the Altar until the Obla- tion takes place. The judgment in the case of SS. Paul's and Barnabas', Knightsbridge, pronounced the Credence-table to be a necessary "Legal Ornament" in the Church of England. 3. The Piscina is a stone basin with an orifice and drain to carry away the water which has been used at the Washing of the Priest's hands in ac- cordance with Psalm xxvi. 6, and for rinsing the chalice after the Purifications, and is one of the appur- tenances of an Altar which in ancient times was never dispensed with. It is generally constructed at the bottom of a small niche on the Epistle side of the chancel, eastward of the sedilia, and these frequently constitute a portion of the same design. Where there is no Piscina, a basin of metal is the usual substitute. 4. The Atjmbeye, or Locker, is a small cupboard for the preservation of the Sacred Vessels, and is generally constructed in the north or east walP of the 1 What look like Aumbryes in the east walls are almost invariably ancient Tabernacles for the reservation of the Blessed Sacrament. Many such exist in Scotland. Vide Gentleman's Magazine, Jan. 1862. ^ STfie Jurniture of tfte ^Itar, 1 1 chancel near the Altar : the door is usually elaborately carved in oak, or ornamented with floriated iron-work, and is always furnished with a lock. 5. The Sedilia, three seats for the Priest, Gos- peller, and Epistoler, during the Celebration, consist of arched recesses, constructed in the masonry of the south wall of the chancel within the sanctuary, and are frequently surmounted by rich canopies delicately groined. They are either level, or graduated, follow- ing the steps of the Altar, the highest seat being nearest the east end. The Sedilia may be furnished with embroidered cushions. They should be only occupied during the Sermon. Where Sedilia do not exist, a bench, or stall, or stools, should be placed in a similar position against the south side wall of the Sanctuary. It is perhaps needless to add that no chairs should, under any circumstances, be placed at the north and south ends of the Altar, whether facing the congrega- tion or otherwise, except on the north side (facing the south, a little below the platform) for a Bishop when present. The proper place for the Bishops Throne is below the Sanctuary, at the extremity of the stalls, nearest to the septum, on the south side. It should be moveable, except in cathedrals. THE FUENITUEE OF THE ALTAE. THE Chalice, in which there are four parts : — the foot, the stem, the knop, and the bowl. The foot should extend considerably beyond the bowl, to prevent the possibility of its being upset. On one division of the foot it is usual to engrave the Lord's Passion : this should be always turned towards the cele- brant. The stem unites the foot to the bowl, and on it is fixed the knop for the convenience of holding the chalice. The knop is variously enriched with enamel, 1 2 Efje (i:eleiii-atioit at t\}t Hlolg (!Hudjarist jewels, tracery, and tabernacle work, whilst the stem is frequently engraved or enamelled. The height of the stem is generally about four inches, and seldom exceeds six. The bowl should vary from three to six inches in dimension, and of a propor- tionable depth ; it should have a plain rim of about an inch, below which it may be enriched with engravings, inscriptions, and chasings. The Chalice should never have turn-over lips, which are extremely liable to cause accident in communicating the faithful. The Paten is made to fit the top of the Chalice. Legends and jewels are admissible on the outer rim only. If the whole surface of a silver paten cannot be gilt, it is usual to gild the middle. The Cruets, or Flagons, should be either of glass or of hammered metal. The BuESE for containing the Corporal and Pall is made of two pieces of mill-board covered with silk of the colour of the day, and lined with linen, from nine to twelve inches square. The Offertoey Basin is a vessel of pewter, latten, or precious metal. It should not be large, as when re- moved from the credence to receive the velvet purses, and placed upon the Altar by the Priest, it would occupy too much space. The Altar-Cross^ is a metal cross with a foot to it. 1 " rie (Paulinus) also brought with him many rich vessels of king Aeduini, among which were a la/i-ge gold cross, and a golden chalice, dedicated to the use of the Altar, which are still preserved and shown in the church of Canterbury." — V. Bede, Hist. Eco. lib. II. c. XX. § 148. A.D. 633. Stevenson's ed. " The Altar in the Queen's (Elizabeth) chapel was furnished with rich plate : two fair gilt candlesticks, with tapers in thera, and a massy silver crucifix in the midst thereof." — Heylyn, Hist. ,Eef. p. 124, fol. 1 66 1. To prove that in the order to destroy images, crosses could not have been included, the following facts may be of importance. That in almost all ancient illuminations (all that the comjiilers have ever seen) of Altars, a cross and not a crucifix is displayed ; moreover, 2ri)e jFurntture of tlje ^Itar, 13 Usually it is between two and three feet high. It is often jewelled, and not unfrequently has upon it an engraved representation in alto relievo of our Lord's Passion. The foot of the Cross should be on a level with the bowls of the Candlesticks. Two^ Altar Lights. These lights symbolize that Christ is the very true Light of the world : He is so, because He is the God-Man, and possesses two natures in His own Person. And the lights are two on the Altar, because they symbolize the same union of Di- vinity and Humanity in the Blessed Sacrament. Altar Candlesticks^ are made in gold, silver, or the •present Roman rule is obeyed, if a cross — a simple cross — is placed on the super-Altar. Thus, a cross can scarcely come under the category of "images," and was consequently retained. The cross has been ruled to be legal by the judgment in the Knights- bridge Churches' case : only it must not be affixed to the Altar. 1 The Syriac, probably the oldest form of the Eastern Rite, has two candles to this day : " Et cum {Sacerdos) accendit cereum, ad latus dextrum dicit : In lumine tuo videmus lumen. "Ad latus sinistrum dicit: Pius et sanctus, qui habitat in habitaculis lucis." — Renaudot, tom. ii. Lit. Or. Coll. p. 12. 2 The two Altar candles ought never to be lighted excejjt at the Celebration of the Holy Eucharist.* "In the earliest times, the fourth Canon of the Apostles, so praised by Beveridge, mentions ' lamps at the holy Offering.' Beda speaks in one of his homilies'' of the ' walls of the Church being carefully adorned, and many lights being lit' at the Di\'ine Service. A pharus, or candelabrum, hung over the Altar of the Cathedral Church at York, in the beginning of the eighth century, which Altar was decked with silver and gems."^ Kiig Edgar's Canons enact, ' Let a light be always burning in the Church, when a mass is sung.' The poem of the monk Ethel wolf on the Abbots of Lin- disfarne, speaks of the numerous candelabra in the church glittering like stars. '^ By the Constitutions of Giles de Bridport, Bishop of Salisbury," anno 1236, the parson was to provide the candelabra, - If light is required in the Sanc- tuary at late Service, it should be provided by Standard Candlesticks placed on the ground. Wax candles in Coronas and Branch Candlesticks placed upon the retable may and should be lighted about the Altar. The Sarum Rule, as well as the pre- sent Latin Rito, enjoins lights at the Altar during Evensong or Vespers. '' Lingard's Anglo-Saxon Church, p. 291. " PoemadeArchiepis.Ebor.,Gale,ii. •I Act. SS. Ben. vi 331. ' Wilkins' Cone. 1. 714. 14 2EJ)e €;cIebrat{on of tf)e l^olg €ucljai*tst silver parcel gilt, copper gilt, latten, brass, crystal or wood. There are five parts in an Altar candlestick, i . The foot. 2. The stem. 3. The knop, which for conveni- ence of lifting is put in the middle. 4. The bowl to receive the droppings of wax. 5. The pricket termi- nating the stem on which the taper is fixed. Fre- quently, and more conveniently in some instances, a socket is used. It is convenient also when the Service Book does not contain the Action on one page, to have a Card containing the Canon or Prayer of Consecration in a large type, though there is no mediaeval authority for this practice. It is a symbolical and Catholic custom to use but the parishioners the 'wax candles in the chancel, and also sufficient ligM throughout the whole year, at Matins, Vespers, and the Mass, and blest bread, with candles, in every Church in the Christian world.' By a provincial Constitution of Archbishop Reynolds, which embodied the then existing custom, a.d. 1322: ' Let two candles, or one at the least, be lighted at the time of high ma5s '* And Lyndewode, commenting on this Constitution, adds, ' Note, that the candles to be burned at the celebration of the mass, must be of wax rather than any other material. For the candles so burning signifieth Cheist Himself, Who is the brightness of the eternal light.' In which he repeats the ancient observation of Isidore of Seville (in the seventh century) :'' ' Under the type of this corporeal light, that light is shone forth of which we read in the Gospel, 'He was the true light which lighteneth every man.' As we have already proved in extenso, this, and all other Canons, where not expressly avoided by some subsequent Parliamentary authority, or con- trariant or repugnant to the then laws, statutes, and customs of the realm, or to the King's prerogative, ' are now still to be used and executed as before,' by the 23 Henry VIII, c. 19. That this Canon was in universal force throughout England up to Henry VIII's death, we know by the illuminations in the MS. Service- books and the prints in the Missals, Breviaries, Antiphonaries, and other printed books published up to the last year of his reign, which invariably represent the Altar with two lighted candles upon it, and no more ; so also by the Inventories of church goods before and hereafter referred to. "Beside this, the first Injunctions of King Edward, of May, 1 547, '^ See Johnson's Can ii, 338. | '' Orig. vii. 12. E\)e iFurntture of t|)e ^Itar. incense during Divine Service. This custom con- tinued all through the reigns of Elizabeth, James I, and indeed we find its occasional use down to the time of George III. (See Hierurgia Anglicana.)^ tlie authority of which I have discussed already, repeat nearly totidem verbis Archbishop Reynolds' Canon, and the reason of it : ' No torches or candles, tapers, or images of wax, were to be set before any image or picture, but only two lights upon the high Altar before the Sacrament, which, for the signification that Christ is the very true Light of the ivorld, they shall suffer to remain still.'^ This last In- junction was enforced by Archbishop Cranmer in his Visitation Articles of the second year, one of whose inquiries was this : 'Whether they suffer any torches, candles, tapers, or any other lights to be in your churches, but only t\^o lights upon the high Altar.' And in his Communion Book, in force till Whit-Sunday in the third year, the Priest was ordered to go through the service 'without varying any other rite or ceremony in the mass,' of which we know the two lights foi'med one. This Canon, therefore, and usage, was in force up to the end of that second year, and beyond, and was not either ' contrariant or repugnant to the statutes or customs of the realm, or to the King's prerogative, but in harmony therewith." — Chambers' Legal Argument. ' Where it will be seen that incense was also used at the Coronation of George III.'' - It seems clear this cannot be re- ferred to the light before the pyx, be- cause that was never more than one, and that only in Churches possessing considerable means. (Constit. of W. de Cantilupe, Wilk, i 557. Cardinal Pole's Constit. 1 555. ) Cromwell's In- junctions, i536,forbid all but one light before the sacrament of the Altar, meaning the pyx, or tabernacle ; the Proclamation of Henry VIII, in 1538, and the Injunction of 1539 (Wilkins, iii. 84'2— 847), authorize candles on Easter- day before Coi-pus Christi, showing they were not there before. The reason given in Reynolds' Con- stitutions, which refer to the celebra- tion, of the Mass by name, and in Edward's Injunctions, is precisely the same ; both must refer, then, to the same thing. In the Private Prayers of that date, some of which are given in the Sarum Missal, to be used at the time of Communion, the celebra- tion is frequently called the Sacra- ment; and Cranmer, in his Injunc- tions of the second year, -refers the lights to the Altar, no t to the pyx. And the doubtful Injunctions of 1549—50 speak of the candles on the Lord's Board. The authority of Cosin must be considered as decisive, who speaks of them as two lights on the Com- munion Table ; and, finally, the con- tinued practice of theEnglish Church. '• Incense in Churches. S. Mary the Virgin, Cambridge : " 1562 For frankincense to perfume the church, id. For do, id. 1573 Item, for perfumes and frank- incense for the church, 8d." All Hallows, Steyning, London : " 1563 In the time of sickness, item, for juniper for the church, 2d. 1625 The time of God's visitation, item, paid for 10 lbs. of frankincense, at 3^. per lb IS. 6d." Jesus Chapel, Cambridge: " 1 5S8 Juniper to air the chapel on 1 6 Cf)c (Celeliratton of tfie llolg (!Fucf)artfit By the express command of God incense was very- frequent in the service of the Jewish Temple. (Exod. XXX. I, 3, 9 ; xl. 5 ; Levit. xvi. 12, 13; S. Lukei. 10, 11.) It will be remembered that frankincense was pre- sented to the new-born Jesus. (S. Matt. ii. 1 1.) S. John particularly mentions (Eev. viii. 3, 4) how " another angel came and stood at the altar, having a golden censer ; and there was given unto him much incense, and that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came up with the prayers of the saints, ascended up before Gob out of the angel's hand." It is considered that S. John adapted his wondrous language to the ceremonial of the Liturgy then followed by the Chris- tians in celebrating the Eucharistic Sacrifice, at the period the Evangelist committed to writing his mys- terious revelation.^ The primitive Christians adopted the use of incense at the Celebration of the Litiirgy from the Jewish Service. In the second of the Apostolical Canons we find it ordered thus : "let it not be allowed to present any thing on the Altar, but oil for the lamps, and incense for the time of the Holy Oblation." The 1 Incense is symbolical of tlie prayers of the faithful, which are so often described in Holy Scripture to be an odour of sweetness before heaven. " The four and twenty elders fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the prayers of saints." — Piev. v. 8. S. Mark's day." — Transae. of the Cambridge Camden Society, P. iii. p. 271. Incense in churches recommended by the " Divine" Herbert ; Circa 163 1. " The country parson takes order . . . secondly, that the church be swept and kept clean with- out dust or cobwebs, and at great fes- tivals strewed and stuck with boughs, and perfumed with incense." — Priest to the Temple, ch. xiii. The Parson's Church. Form used by Abp. Bancroft for the Consecration of a Censer : 1685. " So likewise when a censer is presented and received, they say: Wliile the king sitteth at his tabic, my spikenard sendeth forth the smell thereof. (Cant, i 12.) Let my prayer be set before Thee as incense ; and let the lifting up of my hands be as the evening sacrifice. (Psalm cxli. 2.)" — The Form of Dedication and Consecration of u, Church (x Chapel. E\jt jFurniture of t\}t Slltnr. ly Liturgy of S. James commences with burning of incense.^ (Vide the special Section on this subject, where practical directions for its use, according to the Sarum Eite, are given at length.) ' See " ^vxtj Tov OvjjLia.n.a.TO'; Trj% da-oSov Ttj'i evap^ews." — Neale's Tetralogia Liturgica, p. 5. "Mtrrha et cqtta et cassia a vestimentis tuis, a domibus eburnets : ex quibus delectavekunt te filije eegum in iionoeb TUO. " ASTITIT EEGINA A DEXTRI3 TUIS IK VESTITU DEAURATO : CIK- CUMDATA VARIETATE." Ps. XLV. O, 1 O. THE ordinary dress of all connected with the Church down to Choristers is (i) the Cassock and (2) Square or College Cap. The Eucharistic Yestments are (3) the Alb; (4) the Stole; (5) the Chasuble; (6) the Amice [Amichis); (7) the Girdle; (8) the Maniple. Besides these there are the special vestments for the assistant Ministers of the Altar, viz. (9) the Dalmatic for the Gospeller; (10) the Tunic for the Epistoler. These are also worn together with (11) the Mitre, (12) Gloves, (13) Sandals, (14) Pastoral Staff, and (15) Ring, lay Bishops ; and with the (16) Crozier, and (17) Pall, by Archbishops. 1. To the Daily Office — (1%) the Surplice, and the (19) Academical Hood, or (aojthe Tippet (in the case of non-graduates) ; aiid Birretta. (21) The Amyss [Almu- tium) may be worn instead, of the Hood or the Tippet. Choristers and Acolytes wear over their cassocks a cotta or surplice. 2. In Processions, and therefore, strictly speaking, at funerals, (22) the Cope should be worn over the Surplice, and always (23) the Birretta.^ 1 I. The Cassock," or Priest's Coat, is single breasted, and fastened from the throat to the feet by numerous buttons, extend- ing the whole length. At the back the Cassock is very full, from the loins downwards, and sometimes trails a considerable length on the ground. It has a narrow ujsright collar, and close sleeves. " A Cassock of black cloth or serge, I very suitable for clerics when cn- either single or double breasted, is | gaged in ordinary parochial work. Efjc Uestments. It is bound round the waist with a band a yard and a-half long and three inches broad, called a Cincture. The recent English Cassock is sometimes folded over in front, and kept close by the Cincture. The material of a Cassock may be of either silk, stiifT, or cloth. 2. The Academical Square, or Trenchrr Cap, may be used (either worn or carried in the hand) together with the hood and surplice — never with the Alb and Vestment, nor with the surplice and cope, or amyss, with which vestment the Priest's cap, or " Bir- retta," is always used. The Trencher Cap is a regular part of the clerical dress. At the Univereities it was not formerly worn by laymen, who used the round cap, such as the Doctors of Law and Medicine wear on state occasions there. The Hat, worn by clei'gymen with their gowns (by a very modern innovation at Cambridge) is forbidden by Archbishop Parker (App. to Life, Book ii. No. 28), and Caps are directed to be worn, except in journeys, by the Clergy.* 3. The Alb*" is a sleeved vestment of white linen reaching to the feet ; the sleeves are tight, in order that the hands of the Priest may be at liberty when celebrating the Eucharist. It should not be plaited into folds, but should fall straight and with a very moderate looseness. It has usually a worked red border and is secured round the waist by a girdle. The apparels should either go round the bottom edge and wrists, which is the most ancient style, or they may consist of quadrangular pieces, varying from twenty inches by nine, to nine inches by six for the bottom, both before and behind, and from six inches by four to three inches for the wrists. These apparels were not sanctioned by the First Book of Ed- ward VI, but are ordered by our present Rubric, which requires the whole of such "ornaments" of the Church and of the Ministers, as were in use in the second year of Edward VI by authority of parliament. As the alb, like the correclly-m^Ae surplice, is never open in front, the aperture being only large enough to admit the head, the Priest puts it completely over his head, passes through his right arm and then his left. He then binds it with the girdle round his loins, and adjusts it all round, so that it be a finger's breadth from the ground. - It was an ancient custom to wear in choir the Priest's Cap, or " Bir- retta," over the skull-cap ; hence it was usual, for the convenience of taking off the two caps together at those parts of the service where, out of reverence to the Holy Name or otherwise, the head was bared for a short while, to sew the skull and squai'e cap together ; so that out of lliis grew the celebrated "pileus quadratus ;" which time has handed down to us, though somewhat altered, in the present Trencher or College Cap of our English Universities. '' At the enthronization of Bishop Walton of Chester, A. s. 1661, "All the members of the Cathedral habited in their albs received a blessing from his lordship."— Kennett's Eegister, Vol. I. b. 537, fol. 1728. 20 Elje ^Ekliration of t\}t fljolg ^ucfjarist, 4. The Stole is spoken of under the name of Orariura, as early as the Council of Laodicea." It was properly made originally of white linen, afterwards it was made of silk or stuff, and enriched with embroidery and even jewels. The ends are slightly widened to admit of an embroidered cross, and terminate in a. fringe. There should also be a cross in the middle. The Eucharistic stole is three yards in length and three inches in width, it is worn crossed upon the breast of the celebrating Priest at the Holy Sacrifice, the ends appearing below the Vest- ment, at other Sacraments it is worn pendent. An Archbishop or Bishop wears the stole pendent at celebration. The Deacon's stole is worn over the left shoulder and tied under the right arm. When the Cotta or Short Surplice is worn, the stole should never extend beyond its hem. Consequently this short stole is usually two yards and six inches long. When the long ministerial surplice is worn, which is the old Anglo-Saxon type, a stole of the Saxon type should be worn, viz. one reaching to the hem of the surplice. A stole of this character will be nine feet long and about two inches and a-half wide. A surplice of this character is regarded by some as far more graceful than the equally correct short surplice. The stole — like the maniple — will be of the same colour and material as the vestment of the day. The stole when crossed on the breast of the Priesthood for the Eucharistic Sacrifice is kept in position by the girdle of the Alb. *> [With regard to the Stole, it is at present generally worn by the parochial clergy at matins and evensong, seldom in the college chapels of the two Universities during the recitation of the divine services. This diversity oi use arises from the fearful neglect of the Holy Eucharist in many parish churches, and the consequent undue exaltation of the Daily Service. Whilst the more frequent celebrations in the college chapels led to the traditional custom of wearing only the surplice and hood at matins and evensong, re- serving the stole for the Eucharist. In some cathedrals the stole is worn in choir in singing the Daily Service, in others it is not so worn. It certainly is not the present usage of the West to wear the stole during the recitation of the divine Office,"^ but it should be * "Itaque Diaconus Orarium de- fert in sinistro humero." " Subdiaconi vero, ac cseteri infe- riores ministri Orariis sive Stolis uti omnino prohibentur." Synod. Lao- dicena, a. s. 360. Canon xxii. xxiii. " The Orarium was a sort of scarf, Du Pin calls it a stole, which the Bishop and Priest might have on each shoulder, the Deacon on the left only, ther."— Johnson's Vade-mecum, Vol. 11. p. III. 1" Vide Preface to the Second Edi- tion. <: The old Sarum term is Service, the Roman Office, for the " Hours," The common phrase "Divine Ser- vice," (sec Rubric after The Absolu- tion, and immediately before tlie Lord's Prayer at Mathis), is a direct the Minister or Sub-Deacon on nei- ' tradition from the old English Use, E|)e iJEStments, 21 remembered that our Daily Service, by one side of its descent, comes from the East,^ and that we may therefore look to Eastern precedents and suggestions. The East is, perhaps, a safer guide on this subject than the West. Of the identity of the Epitrachelion^ of the Holy Eastern Church with the stole of the Western, there can be no doubt ; and there is every appearance of this vestment being understood in the East, as the proper badge of the Upevs, as such. It is accordingly worn in all ministrations and prayers, even in those recited pre- paratory to the public office at home, much more is it indispensable in the recitation of " The Hours.""^ To this must be added, that when the Hours, by being said separately from the Liturgy,'' acquire the dignity of an independent office, not only is the epitrachelion^z "stole" worn, but also the joAaswoZzon^" chasuble," or "principal vestment." So high does the East raise the vestiary position of the " Hours." In the West there are also traces of the Eastern idea of the stole, viz. that it is the very badge of the Priest's ministry. (See XXVIII Canon of Council of Mayence, § 13, under Pope Leo III) where the stole is ordered to be worn as a badge of sacerdotal dignity.' (See Bona, Rer. Lit. i. 24, 6 ; and Durandus, Rat. Div. Off. L. iii. fol. 25, de stola.) Again, we have traces of vestiary dignity, beyond the mere surplice, being accorded to the " Hours," and moreover to matins and vespers in the West. " Formerly," says Palmer, (Vol. ii. 314), " the cope was used by the clergy in processions, and on solemn occasions in morning and evening prayers." And so it is still at the maniple, but does not resemble it in shape, and is worn on both hands instead of on the left only. They hang down, like a kind of cuff, in two peaked flaps, and are fastened under the wrist with a silken cord run along the border, by which they are drawn in and adjusted to the arm. The epitrachelion, a, form of the stole, a broad strip of brocade or rich silk, with a hole at one extremity for the head to go through, hangs down simply in front, and is bound upon the stoicharion by the zone. The pluenolion is in all respects precisely the Western chasuble. Instead of the epitrachelion deacons carry the orarion, which is worn over the left shoulder. ' It is true Bona raises the ques- tion whether the cassock or any long vestment may not be meant, but there is no certain example of tliis use. Orarium certainly means Stole In the canon of Braga. in contradistinction to the Roman term " Office." » See " The Principles of Divine Service,'' by the Ven. Archdeacon Freeman, M.A. ^ "We now come to the Epitron chelion, which is one form of the Latin Stole. . . . Instead of being thrown round the neck and hanging down on each side, as is the case in the Latin Church, the head is put through a hole in the upper extremity, and it simply hangs down in front. It looks, however, nearly the same as a stole, because it has a seam all down the middle. . , . It is worn by the Priest in every sacred function." — Neale's History of the Holy Eastern Church, (Gen. Int.), p. 308. " Ibid. p. 313. ^ The eucharistic vestments of the Holy Eastern Church are, for the Priest, the stoicharion, which answers to the alb, but is often made of the richest silk or velvet. The epimanihia, which in some degree answers to 2 2 ^\jt attltbmtm of tlje flJolg ®uci)arist. " solemn vespers," when the officiant is vested " in cotta and cope."" lie does not, however, wear the stole, according to the decrees of the Sacred Congregation of Rites, September 7, 1 8 1 6, and Sep- tember II, 1847. Now of "the ong'maZ identity of the cope and casula, there appears," says Palmer, (Vol. ii. 312), "from the writings of Isidore Hispalensis," (see Gav. Thes. p. 122), and Durandus (lib. iii. cap. 9), "to be no doubt." And thus we have in East and West a recognition of a decidedly priestly vestment at matins and vespers, viz. in the East phcenoUon (chasuble) and epitraclielion (stole) ; in the West cope (chasuble). It should, however, be borne in mind, that though the cope and chasuble were originally identical, the Western Church has from time im- memorial used the chasuble as the eucharistic, the cope as the choral and processional vestment. There then arises, though it is not absolutely necessary, the con- sideration, that our Matins and Evensong are something more than the Hours, or at least than the mediteval idea of them. They are said with much solemnity on Sundays and Festivals more espe- cially ; — a reason for a liberal interpretation in this matter of vest- ments. East and West say, give to this office, at any rate on high days (^East says always), something more distinctively priestly than the mere surplice. May we not then go back to the probably jiri- mitive conception of the stole, as the priestly'' officiating vestment, bearing -n mind the fact of its having been traditionally retained in the English Church at Matins and Evensong? It would fall below the tradition of even the modern West, as exjjressed by the cope (though without the stole), at high vespers, i. e. on Sundays and Festivals, to wear the mere surplice on all occasions, high and low. The West originally no less than the East had doubtless some priestly vestment for the " Hours ;" but when the Daily Service became depressed it was analogous and natural that it should lose its stole and cope on ordinary occasions. To these considerations it may be added, that though there does not appear to be any exact authority for wearing the stole during the Daily Service, this arises from there not having been formerly any service of grand obliyaiimi like our Matins and Evensong. The stole, however, must be worn at baptisms, and as these may occur in the daily office " upon Sundays and other holy-days," another reason arises for its use on solemn Vespers and Matins of festivals, apart from honour due to feasts of obligation, &c. It is, therefore, well to wear the stole always, crossed at the celebration of the holy Eucharist, pendent at other sacraments, solemn Vespers, and simjilo Matins and Evensong.] ^ See CeremoTiinl according ti.) the Roman Rite, translated from the Italian of Joseph Bakloschi, by J. D. Ililariua Dale. Part IT. e. iv. p. 63. ^ The real origin of the slule is pro- bably that combined with the phreno- JiDit or chasuble ; it represents and is derived from the " curious epliod" of the higli priest. CJje iJestmcnts. n The Editor of tliis second edition is bound to admit that he can find no satisfactory authority for the use of the stole, either at Matins or Evensong. There is nothing of a distinctive sacerdotal nature in either of our daily oflSces — nothing, in fact, which; as a matter of principle, a layman might not say, and notwithstanding the authorities adduced in the paragraphs above standing in brackets (pp. 20-2 2) he maintains that the customs so recently current at Cathedral and Collegiate Churches (in perfect harmony and accord- ance with the directions and practice of the Western Church — of which the Church of England is a portion) is that which it would be wise and well to follow still. — (Ed. 2nd and later Eds.) 5. The Chasuble, or Chesable (Oasula), commonly called by way of excellency the Vestment, is the upper or last vestment put on by the celebrant. Its primitive form was perfectly round, with an aperture in the centre for the head, as we find it figured in the Be- nedictional of S. iEthelwold. In England its shape continued nearly circular, for six centuries after the mission of S. Augustine ; even when a change was made, the only alteration seems to have been that the opposite parts of the circumference were made to come to a point. This form of the Vestment was in use for many ages, and is that which is frequently figured on memorial brasses ; but from the middle of the fourteenth century to the present time, the Cha- suble" as worn by the Priesthood of the Church of England has ■ "The forms and ceremonies of their worship resemble those of the Greek Church from which they are derived. Their vestments are the same, or nearly so : and here I will remark that the sacred vestures of the Christian Church are the same, with very insignificant modiiications, among every denomination of Chris- tians in the world, that they have always been the same, and never were otherwise in any country, from the remotest times where we have any written accounts of them, or any mo- saics, sculptures, or pictures to ex- plain their forms. They are no more a Popish invention nor have anything more to do with the Roman Church than any other usage which is com- mon to all denominations of Chris- tians. They are and always have been of general and universal — that is of Catholic — use ; they have never been used for many centuries for or- nament or dress by the laity, having been considered as set apart to be used only by the Priests in the Church during the celebration of the worship of Almighty GoD. These ancient ves- tures have been worn by the Bishops, Priests, and Deacons of that in com- mon with the hierarchy of every other Church. In England they have fallen into disuse by neglect; King Charles I. presented some vestments to the Ca- thedral of Durham long after the Re- formation, and they continued in use there almost in the memory of man." — Curzon's Armenia, p. 223. " The Altars in Swedish Churches are richly adorned and furnished with candlesticks and crosses ; the vest- ments of the priests are also hand- some and varied : their usage in these details differs little from the Church of Rome." — Two Summer Cruises in the Baltic, by the Rev. R. E. Hughes, M.A., Fellow of Magdalen College, Cambridge, \>. 344. " In the meanwhile the Priest kneel- ing on the Altar-stops was invested by the Candidatus and Kyrke Sanger (precentor) with the miisse hacke, a crimson velvet Chasuble, embroidered in front with a gold glory surround- ing the holy Name, and behind with a gold floriated Cross." — Rev. Henry Newland's Forest Scenes in Norway and Sweden, p. iSi. 24 Elje Crleli ratio It of tfje ftall (fEucfjarist. generally been made in the shape of a vesica piscis, and the orna- ments with which it has been decorated during that period, are far more elaborate, and consequently richer and more beautiful. The Orphreys, aurifrigiata (bands of gold or rich embroidery), of the Vestment consist of a border, a broad stripe in front, and a Latin Cross on the back, extending throughout the whole length and breadth. The oldest orphrey however was in the form of a Pallium, and came down in a Y shape from the shoulders back and front. The Chasuble is six feet from point to point, and three feet three inches in its greatest width. This vestment should be large and j)liant, as it will then accom- modate itself to the positions of the body, and will afford the most beautiful combination of folds. Plain velvet, satin, or silk, witli a thin lining, are the best materials for ordinary use, as it will then fold up without injury, and not tear and fret the antependia when it comes in contact with them. The embroidery of the Orphrey s tells with surprising effect and richness; but when' cloth of gold or figured silks are used, the pattern should be small, as the plain surfaces between the Orphreys are necessarily small, and a large pattern cut u]) has a confused and disjointed appearance. Powdering is better than diapering for a Vestment, the reverse for a Cope." The Vestment like the antependium will be of the colour of the Day. Where there are not funds for more than one Vestment, (a complete set), a Chasuble of fine white silk with gold Orphreys is recommended. A white moleskin Chasuble'' with Orphreys of scarlet cloth shaped in the form of a Pallium in front and behind ^ is well adapted for a village Church, where tlie ancient colours sometimes cannot be used on account of the poverty of the parish. A Vest- ment of this kind is of good quality, as all things should be in the House of God, of handsome appearance, and of not greater cost than a surplice of fine linen. "When the moleskin Chasuble is washed, the Orphreys must be taken ofi'^they are sewn on like the apparels of an Alb.'= 6. The Amice (Amictus) is an oblong square of fine white linen, ■ The " (paixSvris," or cloak, men- tioned by S. Paul in his Second Kpistle to S. Timothy, iv. 13, is con- sidered to be no other than the Vest- ment which the Apostle used when he celebrated the Holy Eucharist. '' "Item, one Awter Cloth o( ichile fn.styan with red roses, with a cvuci- fixe, &c." — Jacob's Hist, of ITaver- bliam. ■^ Some Chasubles have a hood at- tached to them — but the Hooded Cha- suble is never used as the Principal Vestment, and consequently may bo classed amongst Processional rather than Eucharistic vestments. It is called casnla processoria, or a Pro- cessional Chasuble. It seems never to have come into general use, and is not so well adapted for ordinary ser- vices, ceremonials, and processions as tlic Ccipe. Efie Festmeuts. 25 and is pvit on upon the cassock or priest's canonical dress. It is em- broidered or apparelled, as it is technically termed, upon one edge. In vesting, it is placed for a moment like a veil upon the crown of the head, as an emblem of salvation, (Eph. vi. 17: Take the helmet of salvation), and then spread upon the shoulders, and secured by means of two strings, one at each end, which are tied cross-wise over the breast. The apparel, which has a cross in the middle, and is sewed upon it, is from two to three inches wide and extends from ear to ear, forming a kind of embroidered collar, which should be arranged so as to leave the neck free and uncovered. * The apparel of the Amice cannot be too rich in its ornamentation. 7. GlEDLB (Ginguhim) is a cord of white cotton or silk tasselled at the end, with which the alb is girded, and adjusted to a conve- nient length. It is about three yards long. The girdle is sometimes red. 8. The Maniple (^Manipuliis) is three feet four inches long and three inches wide, it is of the same colour and make as the stdle and fringed at the ends. Embroidered crosses ai-e added to the extremities, which are very slighthj widened to admit of them. The Maniple'' was originally made of the finest linen to wipe the chalice at the Offertory or First Oblation. In very early ages it began to be eni'iched with embroidery. It is attached by a loop to a button on the left sleeve of the alb, and varies in colour and character with the vestment. 9. The Dalmatic (Dalmatica) — the Gospeller's Diaconal Yest- ment at the Sacrament of the Altar — is a loose robe with lai-ge sleeves, partly open at the sides. From the shoulders behind and before also, according to ancient custom, are suspended silk or gold cords with tassels,'^ which reach within a foot from the hem of the vest- ment. The Dalmatic should extend to the apparel of the alb, and the sleeves should be sufficiently short not to cover the wrist apparels. The side openings should extend nearly to the hip. There is of course no opening in front, but only an aperture for the head as in the case of the Alb and Vestment. The Dalmatic has an aj^parelled collar, and apparels before and behind, in the midst of the open part ' No shirt-collars, no gloves, nor rings should be worn, the hair should be short, and the face shaven. I" " ManipuH usus non ab Aaron, sed ab antiquis patribus Christiauis initium duxit." — Martyr. Bedee. ■ <^ Formerly the sides of the Dal- matic were made to open over the slioulders to the extent of a few inches, in order to afford a free pass- age for the head in putting on the vestment. These slits had an un- seemly appearance when the Dalma- tic was adjusted ; and therefore sillc or gold cords passing through those apertures were contrived to loop or lace them together, and to the end of these cords tassels were added as well for weight as for ornament. It was soon found as needless to open the Dalmatic on the shoulder as it would be the Alb or Vestment — but the cord and tassel are still attached to the shoulder as a decoration, and diaconal mark. The Dalmatic denotes the Kingly power of Christ — and is therefore most suitable for the Gospeller. *' Usum Dalmaticarum a Silvestro institutum fuisse prodiderunt." — Al- cuinus. Lib. DeDivinis Officiis, cap. x. 26 Ebe Celeb ration of t\)t Holg (!Euc|)arist. of the vestment. It has also two straight Orphreys passing over the shoulder and extending to the front and back hem, likewise an Orphrey across the breast and back. It will be seen that this vest- ment is the same before as behind. The Stole is worn beneath the Dalmatic, and is just visible through the right lateral aperture. The Maniple is affixed to a button upon the left wrist apparel of the Alb. The Dalmatic is of the same colour and material as the Prin- cipal Vestment. 10. The Tunic — the Epistoler's Diaconal" Vestment at the Sa- crament of the Altar — is of the same shape as the Dalmatic, and follows the sam.e law in regard to shape and colour as the Dalmatic. Where the colours were not used in regard to the Tunioles (i. e. Dalmatic and Tunic) it was customary to have the Tunic of blue silk.** The Tunic which the Bishop wears beneath his Dalmatic differs only in length from that worn by the Epistoler — it should reach midway between the knee and ankle. The Dalmatic as worn by a Bishop is shorter than that worn by the Gospeller — it should extend not more than three inches and a-half beyond the knee. Whatever may have been the colour of the Chasuble the Epis- copal Tunic and Dalmatic were anciently of a bright purple or sky- blue. At the present time they usually follow the colour of the Vestment. The ancient use seems preferable. 1 1 . The MiTEE. There are three sorts of Mitres : — The Plain Mitre {simplex) made of white linen, the only orna- mentation being gold or crimson lining or fringe to the infulce or hanging lappets. This Mitre is used for processions, such as on Rogation Days ; for laying the first stone of a Church, School, or CoUege, and by assistant Bishops at Holy Communion. The gold Embroidered Mitre (avri/rigiata) has no gems nor plates of gold or silver upon it, but for its ornament a few small pearls, and is made out of white silk wrought with gold, or of simple cloth- of gold. The Orphreyed Mitre is used at Celebrations of Holy Eucharist and at Confirmation. The Precious Mitre (pretiosa) is adorned with gems and precious stones, and often made out of sheets of gold and silver. It was anciently worn on high and solemn festivals, and at synods held in a Cathedral Church. ' The Epistoler of our canon (XXIV of 1603) is in the place of the sub-deacon. "" "Hyacinthus, quoniam aeris et coeli speciem imitatur, eorundem men- tes electorum, omni spe ac desiderio coelestia qujerentes significat. Cujus nobis coloris sacramentum comraen- dans Apostolus, ait : Si consurrexistis cum Christo, qua: sursura sunt qu£e- rite, etc." — Beda, de Tabcrn. Lib. ii. cap. ii. See also Durand. de tunica, Lib. iii. fol. xxvii. Ed. 1653. The Dalmatic and Tunic are fre- quently expressed by the simple word "Tunacles," as in the first Prayer Book of Edward VI. Where there are not funds for a complete set of Tunicles of the canon- ical colours, it is well to provide two of plain white silk with gold orph- reys. Srte FEStments. 27 12. The Gloves" (Ghirothecce). The Episcopal Gloves should be made of silk, and richly embroidered. 13. The Sakdal is in shape like a high half-boot. It is about six inches high and has no heel, properly so called. Sandals are usually of costly materials, embroidered with various devices, and sometimes enriched with precious stones. They are put on im- mediately after the Buskins, which are made of precious stuff, or cloth of gold. The length of them is usually about eighteen inches.'' 1 4. The Pastoral Staff'^ in form somewhat resembles a shep- herd's crook, an apt emblem of the pastoral office of a Bishoj) over his flock. The upper end is curved, the lower end pointed, to show the authority of the Church over the obedient and disobedient, according to the Latin line, " Curva trahit mites, pars pungit acuta rebelles." It is sometimes bound with a vexillum or banner of the Cross — sometimes with a sudarium, which is most correct, its true use being to roll round the staff, not only to hinder the gilding of the burnished staff from being tarnished, but to preserve the Episcojjal Glove. The Pastoral Staff is carried by the Bishop in the left hand, for this obvious reason — viz. to keep his right hand free to bestow, whilst uplifting it, his blessing, as at Holy Communion and other Administrations of the Church, or as he walks to and from the Altar in processions. In such the Crook is c&rviQA. forwards, in blessing it is held laterally but still outwards. The crook turned outwards* denotes jurisdiction over a diocese ; turned inwards, as borne by an abbat, signifies limited, or peculiar, jurisdiction. Several fine and ancient examples are in existence. An excellent design also is given in the "Instrumenta Ecclesiastica." One of singular elegance was designed by G. E. Street, Esq., F.S A., and executed by Mr. Skidmore, for presentation to the late lamented Bishop of Graham's Town. An equally clever design for a staff for the Bishop of Central Africa was made by R. Jewell Withers, Esq. About sixty of the English Bishops now bear their pastoral staves. ' Those which were actual!}' used by the venerable Wykeham are of red silk, embroidered with the Holy Name in gold, and are still preserved at New College, Oxford. ^ Bishop Waneflete's Episcopal Buskin and Sandals are still pre- served at Oxford in the College of S. Mary Magdalen. "^ "And whensoever the Bishop shall celebrate the Holy Communion in the Church, or execute any other public ministration ; he shall have upon him, beside his rochette, a sur- plice or albe, and a cope or vestment, and also a pastoral staff in his hand, or else borne or holden by his chap- lain."- — Rubric in iirst Book of Ed- ward VI. "l In ancient times Mitred Abbats carried the pastoral sttttf with the crook turned inwards and in the right hand, to denote rule over the members only of their own houses. But this custom was by no means universal. 28 E\it (lelebrattou of tfje ^al^ (JHucliarist. 15. The Episcopal Ring' is generally'' made of pure gold, large and massy, with a jewel, usually a sapphire, but not unfrcquently a deep broad emerald, or a ruby, set in the midst ; it is often enriched with sacred devices and inscriptions. The ring should be worn on the annular or last finger but one of the right hand. 16. The Ckozibr, or Aechiepiscopal Cross is a Cross borne on a staif — the lower end pointed as in the Pastoral Staff. The Crozier is seldom of a metal less costly than silver, and is sometimes wrought of gold and sparkles with jewels. The Archiepiscopal Cross is never carried by the Archbishop, but by one of his chaplains chosen to act as Cross-bearer or "croyser." The crozier ought according to Catholic custom to have a figure of our Lord hanging nailed to the rood on each of its two sides. A double crucifix of this kind is considered to be peculiar to an archiepis- copal, as distinguished from a processional cross. Thus one figure of Christ crucified looks towards the Archbishop as he follows it, whilst another meets the eyes of those in front : if the crozier have only one crucifix it must be turned to face the Archbishop. The cross is always floriated. Archbishops likewise bear an ordinary Pastoral Staff. 17. The Pall {Pallium). The correct form of this ensign of jurisdiction may be seen on the Arms of the See of Canterbury. The Archiepiscopal Pall is a circle of plain white lambs' wool with a pendent before and behind, reaching nearly down to the feet. The Pall is marked with four purple crosses'^ — two on the round part, viz. one at each point whence the 23endents issue, and one on each end of these pendents which terminate in a fringe. The Pall is double in a portion of the round part — this double part is let fall on the Archbishop's left arm. Besides the four purple crosses the Pall is ornamented with three golden pins.* These pins. ' The Ring not only symbolizes the temporal dignity of the Bishop, but is a symbol of the Faith with which Christ has espoused His Church. The father gave a ring to his pro- digal son when he returned to him. From this passage in the Gospel the use of the Ring is supposed to have been adopted in the Church. The Ring worn by the Bishop signifies the faithfulness with which he should love the Church confided to his care as himself, and present her sober and chaste tu her heavenly Spouse. 2 Cor. xi. 2 : " I have espoused you to one husband, that I may present you as a chaste virgin to Ciikist." The Bishop therefore being in the place of Christ, wears the Ring of the Bride- groom — v. Durandus, Lib. iii. fol. xxix. Ed. 1683. <> The reputed Episcopal Ring of Abp. Lee, of York, (now in the pos- session of the Rev. F. G. Lee, D.C.L.), is of silver gilt, with the Sacred Name engraved upon it, and contains an amethyst of large size. ^ The way for putting on the Pall is to make the two pendents droop, one before, the other behind, directly upon the orphrey of the Chasuble, and the circular part to go round the person in such a manner that it may lie, not about the neck, but over the arms. In the Roman Church it is at present hung upon the shoulders. The Pall given by the Pope to the Roman Bishops is now marked with six black crosses, four on the round part, two on the pendents, which do nut reach below the waist. '' These golden pins originally fas- tened the I'all to the Vestment. In ccclesiiislical costume every detail E\it Fcgtments. whioli formerly fastened the Pallium to the Vestment, now pierce neither pall nor chasuble, but by means of little eyes or loops of silk are fastened to the pall as follows — one on the left arm on that part of the pallium which is double; the second of these pins is stuck in front, at the part whence the pendent starts from the circle ; the third behind in a like position. The second and third pins are fixed upon the cross. In addition to the above " Ornaments of the Minister" is the now obsolete " Rational." This was an oblong square, and less often an oval, of beaten gold, or silver gilt studded with precious stones. It had given to it the name of the ancient Jewish Rational or Aaronic breastplate. The Rational was affixed to the breast of the Bishop upon the Chasuble by three silver-gilt pearl-headed pins, and was only worn at the Celebration of the Holy Eucharist. It seems not to have been used by English Bishops since the four- teenth century. This ornament occurs on the Chasuble of the effigy of Bishop Gyffard in Worcester Cathedral ; also on that of another Bishop in the Ladye Chapel of the same, supposed to bo cither S. Wulstan or Bishop William de Blois. It may be seen also on a figure of Laurence S. Martin, Bishop of Rochester, (who died A.D. 1274), in Rochester Cathedral. 1 8. The SuKPLlCE {Siiperpelliceum) is a loose flowing garment of linen, with expanding sleeves, worn by ecclesiastics of all ranks. The old English Surplice reaches well nigh to the feet, it is very full, and has large broad sleeves widening as they outstretch them- selves all down the arms to the hands, from which they hang droop- ing in masses of beautiful folds. With a round hole at the top, lai-ge enough to let the head go through with ease, it has no kind of opening in front, not even a short slit above the breast,* thus need- ing neither tie nor button to fasten it at the neck. Immediately it is thrown on the shouldera, it fits itself in becoming drapery about the wearer's person, so that this garment is one of the most grace- ful of those employed in the sacred ministry. A long ministerial surplice of this character is admirably adapted for the more solemn services, such as that of Matrimony; it is also suitable to be worn by Priests with the choral cope. The Short Surplice (Cotta) reaches to the knees — the sleeves of which should not extend beyond the hem of the garment. The Cotta is admirably fitted for Matins and Evensong. It is also suitable for lay-clerks. Surplices should never open in front}' Nothing can be more must have a purpose, to be really beautiful ; and the moment any thing is added simply for ornament, or is made extravagantly large, it is offen- sive. * This, however, does not seem to have been invariably the case, for in a picture of the Purification, of the latter half of the fifteenth century, two ecclesiastics wear full surplices reaching almost to the feet, and not fastened at the neck, but having an opening in front, which reaches far down the breast, and displaj's a crim- son cassock. *> "This coat (viz. the High Priest's 3° K\}t (flrdclirratiou of t\jt Hlolg (IKucfjartst. unseemly, especially when no cassock is worn, — an impropriety of too frequent occurrence, — than to see the opening surplice reveal the details of modern full dress. The aperture of the surplice sleeve readily permits the arm to be withdrawn so that the hand can reach the cassock pocket. With the alb the handkerchief can bo carried in the girdle. The "winged" surplices — that is, surplices with the sleeves slit open, and hanging uselessly from the back of the shoulders — are barbarous mutilations of the ample and majestic sleeves and flow- ing drapery of the ancient surplice. These surplices are much used in France, and the folds are crimped and plaited into narrow divisions — they are both inconvenient, and, as might be con- jectured, perfectly un mediaeval. 19. The Academical Hood, or Cowl, when used as an eccle- siastical vestment, should not be worn as at the Universities, viz. hanging by a ribbon, and reaching nearly to the ground behind — a custom of questionable taste, as it has entirely altered the character and uses of that garment. At the time the canon was promulgated, the hood was worn over the shoulders like an Amyss or cape, upon this cape the cowl or hood (which gave its name to the whole vestment) was affixed behind at the back of the neck ; this cowl terminated in a purse-Hke strip called its tippet or liripipe." The tippet of the cowl ought not to reach below the cape. This vestment should be either buttoned down in front, or brought to meet in front, by being stitched togetlier down the breast, so that in putting it on the wearer has to pass his head through it. 20. The Tippet is a cape of black stvff, which clergy who are not graduates are permitted to wear over their surplices when officiating, in lieu of the academical hood : " It shall be lawful for coat of the Ephod) he put not on after the ordinary fashion of putting on coats, which were open before ; but this he put on like a surplice, over his head; and this hole was edged about with an edging of the same stuff woven in, that the hole should not be rent." — A Handful of Gleanings out of the Book of Exodus, by John Lightfoot, D.D. London, 4to. 1643. It would seem from this extract that in the reign of Charles I. the surplice open in front was unknown. * It is well known in the case of the furred Amyss, that at the be- ginning it was outwardly of black cloth, and inside lined with fur, and that afterwards the fur was worn outside. The tippet or liripipe is easily recognized in the hoods worn by graduates of Cambridge and Dublin ; though less noticeable it is also seen in the Oxford B.D. Hood, and it is also not a little curious that while these hoods have entirely departed from their original shapes in the parts intended to cover the head and shoulders, so that they now serve no other purpose than that of a mere badge, the tippets should have re- mained comparatively unaltered. In regard to tippets as worn by the laity they were in mediaeval times of considerable length. Peers of the time of Henry VII might wear tip- pets a yard and a-half long. The gentry were required to wear them a yard long and an inch broad. At- tendants, huntsmen, and abigails wore them a minimum length of a few inches. Inferior persons were ordered to have " no manner of tippets bound upon them." K\)t ViStmmts, 31 such ministers as are not graduates to wear upon their surplices instead of hoods some decent tippet of black, so it be not silk."— Canon LVIII of 1603. " — Likewise all deans, masters of colleges, archdeacons, and prebendaries, in cathedral and collegiate churches, (being priests or deacons), doctors in divinity, law, or physic, bachelors in di- vinity, masters of arts, and bachelors of law, having any eccle- siastical living, shall usually wear gowns, . . . with hoods or tippets of silk or sarcenet, and square caps, and that all other ministers admitted or to be admitted into that function shall also usually wear the like apparel as is aforesaid, except tippets only." — Canon LXXIVof 1603, The spirit of the Canons is, that non-graduates are permitted to substitute the tippet for the academical hood during divine service only ; that all clerics, being graduates, are to wear the hood agreeable to their degrees, not only over their surplice but over their usual habit, the gown ; whilst dignitaries, and beneficed clergy, if not of a lower degree than M.A. or S.C.L., may sub- stitute a tippet of silk for the hood, to be worn over their ordinary apparel in public, viz. the gown. The proctors in the University of Cambridge wear the tippet in place of the hood. But this tippet at the present day is no other habit than a Cambridge M.A. hood laid flat. The anomalous "ribbons" are looped up, and the liripipe and folded cape form two stole-like appendages, which are crossed upon the breast and held in position by a hook and eye, whilst the cowl and upper part of the folded cape serve as a capacious tippet. Under this " tippet" is worn what is called by University robe- makers " the ^M^,"" which is not unlike an amice of black silk without a neck apparel. There is no doubt that the Cambridge M.A. hood, as worn quasi " tippet," gives the correct shape of the habit permitted to non-graduates by the Canons. 21. The Amyss or Choir Tippet [Almutkim) is a large fur cape, which entirely overspreads the shoulders and breast, reach- ing down as far as the elbows, its "tippets," i.e. two strips of fur in front, fall, stole-like, below the knees, retaining the whole way down the same breadth, about three inches. This vestment had originally a large broad hood hanging down from the neck. The hooded portion was early disused, and in its stead a square cap was worn. The Amyss used to be worn over the surplice by Canons and Kectors, according to ancient custom, in choir during the recitation of the Divine Offices, instead of the academical hood.'' * This ruff is simply a breadth of silk of about two yards long ; it is tied upon the left shoulder, and has a cord under the right arm, forming an armhole. It is gathered round the neck. '' The Amyss as worn by Canons and Rectors is made for the former 32 E^t Celrlirntion of tlje Holg (!Kuc|)arist. 22. The Cope (Cappa pluvialis) is in shape an exact semi-circle ■with a border (Orphrey) on the straight side, frequently very rich with figures of saints ; and sometimes the whole vestment is covered with diaper-work. The length of the straight side of a cope when opened out should be ten feet. It is fastened across the chest by a clasp called a Morse. A hood which might be used was in ancient times attached to the back of it ; but at the present time this, with the border or orphrey, is only retained that the embroiderer may enrich the dress with tabernacle niches of saints or devices, heraldic and symbolical. The Cope used in penitential processions is of coarser material and plainer ornamentation than the choral Cope. The Cope is also worn in the Dry Service," which should never be used except on Good Friday — when its colour is black. It'' was an ancient custom in the English Church for Priests to wear choral Copes at solemn Vespei'S. They were worn also by all the assistant Clergy in choir on great feasts. And at High Mass, according to the Salisbury Use, the assistants and rulers of the choir were required to be vested in copes. The colour of the cope is guided by the same unvarying law which determines the colour of other vestments. The copes used at the present time in the University of Cam- bridge are of fine scarlet cloth, with a hood that may be worn. Both cope and hood are lined with ermine. of white ermine, for the latter (usu- ally) of the skin of the gray squirrel — this is the celebrated Gray Amyss — "the Amice gray," as Milton in- correctly -spells it ; the tails of the ermine are sewn round the edge. It is proper when the Bishop is a "Lord Spiritual" to wear a Spotted Amyss. The '• tippets" or points of the Amyss, especially when worn with the Cope, much resemble a Stole, which however if the Western rule regarding vestments be followed in reference to the saying or singing of Matins and Evensong, or in proces- sions, is not worn on such occasions. It is correct in saying office to wear only Cassock, Surplice, and Hood, the hood being by Canon 25 (vide also the last rubric in the first Prayer Book of Edward VI) in the place of the Amyss for ordinary clerics. When these last wear the Amyss, it should be black — the fur brown. The " tippets" of the Amyss can always be distinguished from the Stole by their rounded terminations, and by small plummets of lead ap- pended to weigh them down " The Dry Service is unfortunately sometimes used on Sundays and Holidays, but an early Communion supersedes this objectionable practice at all times. '■ Independent of the rubric at the beginning of the Book of Common Prayer, which states that " such ornaments of the Church, and of the Ministers thereof, . . shall be retained, and be in use ;" the XXIV Canon, A D. 1603, enjoins that at the Ad- ministration of the Holy Communion " the principal Minister," i. e. the celebrant, " shall use a decent Cope, being assisted with the gospeller and epistoler:" this Canon hoAvever has no power to substitute the Cope for the vestment (chasuble) when actual celebration takes place. At a coronation the Archbishop who performs the act is vested in a Cope. Vide, " The Form and Order of Her Majesty's Coronation,"" and as may be seen in Hayter's well- linown picture. The Sub-Dean of Westminster wears one also, and Copes of cloth of gold are likewise worn by the Canons of Westminster. Copes are also worn by the Bishops who sing the Liturgy. E\)t Fcstmeuts. 33 23. The Peiest's Cap is either a skull cap of black silk or velvet or a Birretta. This is worn with the Chasuble, Cope, or Amyss, when the academical square cap would be out of place, (see Illustration). The Birretta is in shape like the lower half of a pyramid inverted; and in the centre of the crown is placed a tassel ; the lower edge being often bordered with a band of velvet. It is worn with a point in front. The Birretta, which should always be used at funerals, should be invariably raised from the head, by the right hand, at the Sacred Name, the singing of the Glorias, or the Invocation before, and the Ascription aftei", a Sermon. D ^ixt ©rtrcr of atjmintjJtration. " The Oedek op the Administration of the Lord's Supper, or, Holy Communion.'" Colours.^ IF there are more sets of vestments than one, the following order should be observed in the use of them : — 1 An ellipse* for "The Order of the Administration of the Sacrament of the Lord's Supper, or Holy Commimion." "In the Catechism the ellipse is expressly supplied in the question which inquires, ' How many Sacraments hath Christ ordained in His Church V to which the answer is, ' Two only, as generally necessary to salvation, viz. Baptism, and the Supper of the Lord.' In the other case the elUpse is also (though not quite so plainly) supplied in the Prayer Book itself. The OiEce indeed is called, ' The Order of the Administration of the Lord's Supper, or. Holy Communion,' without any immediate mention of the word Sacrament. But if we look to the Title of the Prayer Book, we find it to be inscribed, ' The Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church,' and from thence I conceive we should supply the word ' Sacrament' both to this office and to that of Holy Baptism. " The general title and contents of the Book therefore, for the Sacramentary, (like the Ordinal, the Psalter, &c.) as a distinct Book, would stand thus : ' The Administration of the Sacraments : 1. The Administration of the Lord's Supper, (i.e. the one Sacrament, or Holy Communion). 2. The Ministration of Baptism, (i.e. the other Sacrament).' " — A Letter to the Lord Bishop of S. Andrews, by the Rev. T. Chamberlain. (Masters.) ^ The Sarum use of the colours was different, as will be seen ' The term "Lord's Supper" was first introduced into the Book of Common Prayer, (Edward VI's First Book), to signify the consecration as distinct from the communion. " The Lord's Supper and Holy Commun- ion;" the latter having come in the year before, (Sparrow's Collection, " The Order of the Communion, 1547"), to signify the receptionary part of the office. 2rf)0 ©iter of ^ttmtnistratton. 35 from the subjoined translation of the general rubric on that matter contained in the Sarum Missal, usually found preceding the Or- dinary of the Mass. " . . . .in the Paschal season,* of whatso- ever the mass be said, (except in the Invention of the Holy Cross), the ministers of the Altar shall use white vestments at the mass ; so be it likewise on the Feast of the Annunciation of the Blessed Mary, and in the Conception of the same, and in both Feasts of S. Michael, and in the Feast of S. John the Apostle, in the Nativity of our Lord, and in the octave, and throughout the octave of the Assumption, and of the Nativity of the Blessed Mary, and in the Commemoration of the same throughout the whole year, and throughout the octave, and in the octave of the Dedication of the Church. But let them use red vestments'' in all Sundays through- out the year without the Paschal time when it is the service of the Sunday, and in Ash- Wednesday, and the Coena Domini, and in each Feast of the Holy Cross, and in every Feast of Martyrs, Apostles, and Evangelists, without Paschal time ; but in all Feasts of a Confessor or many Confessors, let them use vestments of a yellow {crocei) colour." — Pub. Saris. " The Eubrioal colours for vestments were directed [by Sarum use] to be as follows ; — E,ed on every Sunday, and every Festival of Martyrs, Apostles, and Evangelists throughout the year, except from Easter to Trinity Sunday, when they were always white. They were also white on the Feasts of the Annunciation, and of S. Mary, S. Michael, and S. John ; yellow on Confessors' Days ; black on Vigils and Ember Days. For other days no particular directions were given We may presume that the colours employed for the Altar followed the same rule ; but the Eubric seems not to have been very strictly observed." — J. D. Chambers' Strictures on Dr. Lushington's Judgment, p. 113. London: W. Benning, 1856. In another rubric, immediately following the mass for S. Felix, occur these directions : — " But in vigils and Ember Days let the mass of the Fast ever be said ; but if a Feast of Nine Lessons fall thereon let the mass of the Feast be said after terce, the mass of the Fast after sext, both at the principal Altar ; but so that the deacon and sub-deacon be robed in albs with amices without tunioles or chasu- bles at that mass, that is of the fast ; but the clerks in the choir shall use black copes." — Rub. Saris. Black vestments were undoubtedly used in vigils and masses for the dead. Though no mention is made in the Sarum Rubrics of the colour of the hangings of the Altar, they as a matter of course followed the same law which obtained in the matter of the vestments of ' i. e. from Easter Day to the Oc- tave of Corpus Christi. '' This reasonably accounts for the tradition of the Church of England, in the (question of altar coverings — a few years ago almost all being of crimson. 36 ^\}t CTelehratiott of tl)e l^olg (fHucfjarist. White} — From the evening of Christmas Eve to the Octave of Epiphany, inclusive, (except on the two Feasts of S. Stephen and the Holy Innocents) ; from the evening of Easter Eve to the Vigil of Pentecost, on Trinity Sunday, on Corpus Christi Day and through- out its Octave ; on the Feasts of the Purification, Con- version of S. Paul, Annunciation, S. John Baptist, S. Luke,^ All Saints, on Maundy Thursday, Michael, S. and at the celebration on Easter Eve, on all Feasts of Our Lady, and of Saints and Virgins not Martyrs, at Confirmations, Harvest Festivals, Marriages, and on the Anniversary Feast of the Dedication of th« Church. Med. — Vigil of Pentecost to the next Saturday, Holy Innocents, (if on a Sunday), and all other Feasts. the priest, (fee. and were consequently always of the colour of the day or season. Again, no mention is made of any vestments or altar-hangings of blue or green, and yet these frequently occur in the ancient in- ventories of church furniture ; as, for instance, in Dugdale's Monast. viii. IZ09, of York Cathedral; ibid. 1387, of Lincoln Ca- thedral; ibid. 1362, of S. George's Chapel, Windsor; and in the illuminated MSS. in the British Museum, and elsewhere. There is no direction as to the colour on Ferial Days. The colour, if not green^ as at present, might vary according to that of the preceding Sunday ; and if so, there was probably an exception during Advent and Lent, when black vestments were most likely iised. 1 White, emblematical of purity. Red, colour of Blood, and is proper to all Martyrs' Days ; and is an emblem of the fiery tongues in the form of which the Holy Ghost descended on the Apostles. Green, so used because it is the least expressive of colours, or perhaps as being the prevailing colour of nature. Violet, a mourning colour ; used on the Feast of Holy Inno- cents, because the Church deems it no prejudice to mourn for the great wickedness of the crime which cut them off from the earth ■ — especially directed against our Blessed Lord Himself — even whilst celebrating the memory of these earliest and very glorious Martyrs. ^ Amongst the Latins, Red is the colour for S. Luke's Day. It is said to be doubtful whether he was martyred. ^ The great number of green vest- ments described as existing, renders it most probable that green was the Sarum ferial colour ; there is no other way of aeccninting for the nu- merous VL'stnuiUs of that colour. Cf)e ©rid- of ^tministratton. 37 Violet. — From Septuagesima Sunday to Easter Eve ; from Advent to Christmas Eve ; Ember Week in September ; the Eogation Days ; and on Holy In^ nocents, unless on Sunday. Black. — On Good Friday and funerals ; on public fasts, and in Celebrations for the faithful departed. Green. — On all other days. Some ritualists say that the Altar should be stripped on Good Friday. Cloth of Gold is said to supply all other colours. The vestments used at the celebration of the Holy Eucharist should be of the same colour as the Frontal of the Altar. The Superfrontal may always be Red. I. Time or Vesting the Altar foe a Festival. IN time for the Evensong next before, being the Festival's first Vespers. 2. The fair white Linen Cloth. " Tlte Table at the Communion-time having a fair white linen cloth upon it."^ IT is well to have one fair white linen cloth with a border worked in colours for Festivals. No cushion should be allowed upon the Altar, and only one book (for the Celebrant), with a brass desk to support it." 2 3. Vestments foe Choristers. See the previous Chapter and the Appendix, in loco. ' The fail- white linen cloth should cover the top of the Altar, and hang down two feet at the ends thereof, but not over the front more than an inch or two, to show a border of lace or embroidery. It should never cover the Antependium. ^ The Book of the Gospels and the Book of the Epistles are placed upon the credence. " Those published by Mr. T. Bosworth, edited by the lie v. Dr. Lee, follow carefully ancient precedents, and will be found practically sujterior to any printed since the Re- formation." — Gloucester Chronicle. 3 8 €\it Celeliratiou of t\}t l^olg dSn^mst. D 4. Assistant Deacons. ^EACONS assisting in other capacities than the above — when e.g. a Bishop celebrates — wear surplice and stole deacon- wise, but no hood^— the hood, a purely choir vestment, never being worn at a Cele- bration of the Holy Eucharist. 5. Diagonal Vestments, FOE the Vestments of the Deacons, i. e. Epistoler and Gospeller, see both the previous Chapter and the Appendix, where they are described at length. 6. Vestments, Episcopal and Sacerdotal. FOE the Vestment of the Celebrant, if a Bishop, see the Appendix ; if a Priest, see the previous Chapter and the Appendix, where the Eucharistic Vestments are also described at length. 7. Prayers for Choristers. When vested. CLEANSE me, Lord, and keep me undefiled, that I may be numbered among those blessed children, who having washed their robes, and made them white in the blood of the Lamb, stand before Thy throne, and serve Thee day and night in Thy Temple. Amen. Before Service. O LoKD, open Thou my lips, that my mouth may show forth Thy praise, and purify my heart, that I may worthUy magnify Thy glorious Name ; through Jesus Christ our Lord. Amen. After Service. Grant, O Lord, that what I have sung with my mouth, I may believe in my heart ; and what I believe in my heart, I may stead- fastly fulfil ; through Jesus Christ our Lord. Amen. ' According to the Rubrics of the Roman Church, those re- ligious orders who wear hoods are directed to adjust them before celebration under the ecclesiastical vestments. They are usually enveloped in the amice, but sometimes hang over the back of the chasuble. Wiit ®xXitx of ^Uministration. 39 8. Okationes cum Diaconus paeamentis induituk. Ad Amictum, (infra). Ad Alham vel Superpelliceum, (infra). Ad Zonam, (infra). Ad Stolam, (infra). Ad Ddmaticam : Da mihi, Domine, sensum et vocem, ut possim cantare laiidem Tuam ad hanc missam. Vel ad Tunicam : Indue me, Domine, vestimento salutis, et indumento Isetitise circumda me semper. Ad Fanonem, (infra). 9. Oeationes cum Sacerdos INDUITUR SACERDOTAL- IBUS PAEAMENTIS. Cum lavat manus dicat : DA, Domine, virtutem manibus meis ad abstergendam omnem maculam : ut sine poUutione mentis et corporis valeam Tibi servire. Ad Amictum imponendum capiti suo : Spiritus Sauctus superveniet in me, et virtus Altissimi obum- brabit caj^ut meum. Ad Alham : Miserere mei, Deus, miserere mei : et munda me a reatibus cunctis, et cum illis qui dealbaverunt stolas suas in sanguine Agni nioreamur perfrui gaudiis perpetuis. Ad Zonam : Prsecinge me, Domine, zona justitiae, et constringe in me dilec- tionem Dei et pi'oximi. Ad Stolam, dum imponitur collo : Stola justitise circumda, Domine, cervicem meam, et ab omni corruptione peccati purifica mentem meam. Ad Fanonem, dum imponitur hrachio sinistro : Indue me. Pater clementissime, novum hominem, deposito veteri cum actibus'suis, qui secundum Deum creatus est in justitia et sanctitate veritatis. 40 €\\e Celebration of tfje ?l^olg (!Euc!jartst. Ad Gasulam, cum assumitur: DoHiine Qui dixisti, Jugum Meum suave est; et onus Meum leve, fac ut istud portare sic valeam quod consequar Tnam gratiani. lO. PEiBPAKATIO AD S. EUCHARISTIAM. FOK THE CELEBBANT ALONE. Ante S. Eucharistiam: DEUS Qui de indignis dignos, de peocatoribus justos, de im- mundis mundos faois : munda cor et corpus meum ab omni contagione et sorde peccati, et fac me dignum altaribus Tuis ministrum, et concede propitius, ut in hoc altari, ad quod indignus accedo, hostias acceptabiles oiferam pietati Tuse pro peccatis et of- fensionibus meis et innumevis quotidianisque excessibus ; et pro omnibus hie circumstantibus, universisque mihi familiaritate et affinitate conjunctis, atque me odio aliquo insectantibus et adver- santibus, cunctiaque fidelibus Christianis vivis et mortuis : et per Eum sit Tibi meum votum atque sacrificium aoceptabile : Qui Se Tibi Deo Patri obtulit in sacrificium, Jesum Christum Filium Tuum Dominum nostrum, Qui Tecum vivit et regnat in Unitate Spiritus Sancti Dominus. Post S. Eucliaristiam : Gratias Tibi ago, Domine sancte, Pater omnipotens, seteme Deus, Qui me peooatorem, indignum famulum Tuum, nullis meis meritis, sed sola dignatione misericordiEe Tuse satiare dignatus es pretioao Corpore et Sanguine Filii Tui Domini nostri Jesu Christi. Et precor ut hsec sancta communio non sit mihi reatus ad poenam, sed intercessio salutaris ad veniam. Sit mihi armatura fidei, et scutum bonse voluntatis. Sit vitiorum meorum evacuatio, concu- piscentise et libidinis exterminatio : charitatis et patientise, humi- litatis et obedientise augmentatio : contra insidias inimicorum omnium, tam visibilium quam invisibilium, firma defensio : motuum meor-um, tam carnalium quam splritualium perfecta quietatio : in Te uno ac vero Deo firma adhsesio, atque finis mei felix consum- matio. Et precor Te, ut ad illud inefi^abile convivium me pecca- torem perducere digneris : ubi Tu cum Filio Tuo et Spiritu Sancto Sanctis Tuis es Lux vera, Satietas plena, Gaudium sempiternum, Jucunditas consummata et Felicitas perfecta. Per Christum. II. The Chalice and Paten.^ ''f^HE Chalice, over which is folded the Purificator — J- having placed upon it the Paten, upon this the 1 At the oblation of elements, viz. before the prayer for the whole state of Ciiiust's Church, theCl>alice should be placed in the ^^t (Bvtizx of ^liministrattoit. 41 Pall/ and over this a Veil of silk of the colour of the season, the burse or corporal case, also of the colour of the season, containing a white linen corporal, being laid on the top of all — is placed upon the Altar at the beginning up to the oblation of the Elements, unless at High Service, when it is placed on the Credence, and not put on the Altar until the Oflfertory. After the Oflfertory is completed the Chalice is covered with the Pall, the Paten with the corner of the corporal.^ centre of the Altar, behind the Paten. This was the Sarum cus- tom, and is now the present Eoman use; although before the fif- teenth century the celebrant was ordered by the Roman rubrics to place it on the left of the Host, to catch, as it were, the Blood which flowed from the spear- wound in our Blessed Lord's right side. The most ancient known custom — that of the Syriac Liturgy of S. James — is to place the elements side by side at the oblation, one behind the other, for consecration, thus effecting a cruciform ar- rangement by the successive positions. — See Kenaudot's Lit. Or. vol. ii. ' The Pall or Chalice-cover is a small piece of cardboard, about six inches square, covered with linen on both sides. Once every six months the linen should be removed, carefully burnt in the sacristy, and the ashes thrown down the piscina. Formerly, when the Corporal was much larger than at present, its ends used to cover both the holy vessels. The Pall is therefore supposed to be a part of the Corporal, and perhaps represents a Corporal folded. It is better and most convenient that it be not fringed with lace, nor anything which hangs over. The burse is usually nine inches square; the Corporal, about, eighteen inches. The Chalice-veil of silk, about one foot eight inches, with em- broidered cross. 2 A like direction is found in the Coronation Service. " And first the Queen (kneeling) offers Bkead and Wine for the Com- munion, which .... are by the Archbishop received from the Queen, and reverently placed upon the Altar, and decently covered with a fair linen cloth." — The Coronation of Her Majesty Queen Victoria. Immediately follows the Secreta of the Coronation : " Bless, O Lord, we beseech Thee, these Thy gifts." It is to be observed that in the Form and Order of Coronation the oblation of the unconsecrated elements precedes the oblation (offertory) of the " purse of gold," the Queen's second oblation. When the Eucharist is celebrated as a distinct service, the proper place for bringing in the elements and placing them upon the Credence is co ordinately with the Procession and Introit, 4^ ^Ijt CelcturattDtt of ti)e flolg (SucijmsU 12. The Credence. THE Credence — about three feet by two feet in size — should be placed at the south end of the Altar. If the Aumbrye is used as a Credence — which is cer- tainly undesirable — it will usually be found on the north : but the Epistle side is by far the most con- venient for either a permanent or moveable Credence. It should be covered with a green embroidered cover fringed, over which should be placed a white linen cloth. Upon it should be arranged, before Service begins, the Holy Vessels, viz. the Chalice and Paten ; the Cruets or Elagons, for wine and water ; a metal Plate or Canister for the wafers or breads, which should lie upon fair white linen, and be covered with a napkin to preserve them from dust or other defilement ; and a fair linen maniple, for the lotio manmim, and the Mundatory or Purificator, for the wiping of the Chalice, after the purifications. It is likewise convenient to have a perforated Spoon on the Credence. The Offertory basin and alms-bags should also be placed on the Credence, likewise a ewer and a metal or glass basin (where there is no Piscina) for the Priest to wash his hands after the Offertory. Also there should be thereon the Book of the Gospels, and the Book of the Epistles. The Sarum (and old French) use allowed it till the first Collect, (see Maskell's Ancient Liturgy of the Church of England, p. 34), hut strictly speaking it should accompany the Introit, and in the Syriac it was quite at the beginning. When Matins, Litany, and the celebration of the Holy Eu- charist follow in succession, the proper place for bringing in the elements and placing them on the Credence is after the Litany, before the procession and Introit. They may be placed on the Credence before Matins if there be no sacristy to deposit the elements during the time the Morning Service is being recited. At plain service the elements are placed upon the Credence by the clerk who serves ; at solemn service by either the Deacon or Sub -deacon, or by the assistant priest. E])z ®xtitx of ^tJtttiTttstration, 43 13. Hour of Celebration. '"I^HE Holy Communion may be celebrated at any J- hour, from break of day till twelve o'clock : there should be no Celebration commenced after that hour. The Holy Sacrament should invariably be received fasting, according to the practice of the Universal Church. Bishop Sparrow^ reckons nine a.m. as the ancient canonical hour for Celebration. At any rate, putting aside Catholic usage, as a marriage by act of Parliament must be celebrated before noon, and as it is declared by the rubric that it is "convenient that the married persons receive the Communion at their marriage," it would seem to be implied that the Com- munion must be celebrated in the forenoon. Vide also Ecclesiologist, Vol. XIII. pp. ^2 — 5 6, in condemnation of an afternoon Celebration. 14. The Communion or Houselling Cloth^ MAY be spread over the Septum or Rails, where there are any, or else placed in readiness to be used during the Communion of the People. Abroad it is the custom in some places for the servers or acolytes to hold it at either end. ' Sparrow's Rationale, p. 251. Ed. London, 1661. 2 Mentioned in Coronation Service : — "Whilst the King receives, the Bishop (Bishops, George II, &c.) ajjpointed for that Service, shall hold a towel of white silk, or fine linen, before him." — Order of Coron. of Geo. IV. The Houselling Cloth has not since been used in the Coronation Service. It is still spread in some churches in the diocese of Winchester; at S. Mary's, Oxford; at S. Mary's, Prestbury, near Cheltenham., and at All Saints', Leamington. It is placed over the rails before the communicants. 44 STfjc (irelefiratiotx of tfje ?l?olg (JHucfjarist 15. The Altae Lights.^ THESE should be lighted immediately before the Communion Service by the Clerk in cassock, or in cassock and surplice. He should make a reverence before ascending to light them, and commence on the Epistle side. ' Testimony of S. Jerome : — " Per totis orientis ecclesias quando Evangelium legendum est, accenduntur Liiminaria,jam sole rutilante, non utique ad fugandas tenebras, sed ad signum Isetitise demonstrandum, . . . . ut sub typo luminis corporalis, ilia lux ostendatur de qua in Psalterio legimus — Lucerna pedibus meis verbum Tuum, Domine, et lumen semitis meis." — Hier. Epist. adversus Vigilant. " They reduced candles formerly sans number in churches to two upon the High Altar, before the Sacrament; these being termed 'lights' shows they were not lumina cceca but burning." — Fuller's Church History, p. 374, fol. 1655. Speaking of the Queen's Chapel, Heylyn writes : " The Altar furnished with rich plate, two fair gilt candlesticks with tapers in them, and a massy crucifix of silver in the midst thereof." — Hist, of Reform, p. 124, fol. 1660. In the 42nd Canon of those enacted under Kii:g Edgar, (Thorpe's Ancient Laws and Institutes of England, Vol. II. p. 252 — 3)' ^^ fiiid, "Let there be always burning Lights in church when Mass is singing." Ditto, 14th Canon of Elfric, pp. 348 — 9 of the same volume. " Lights were received in the primitive church to signify to the people that God the Father of Lights was otherwise present in that place than in any other We must not be hasty in con- demning particular ceremonies, for in so doing in this ceremony of Lights, we may condemn the Primitive Church that did use them, and we condemn a great and noble part of the Reformed Church, which doth use them unto this day." — Dr. Donne's Sermons, p. 80, fol. 1640. " Semper in ecclesia Lumen ardeat dum missa decantetur." — King Edgar's Canons, (a.d. 968). The above is from Lambard's Latin version. " "Who perceiveth not that by this right way the tapei-s came into the Church mysteriously placed with the Gospel upon the Altar, as an emblem of the True Light?" — Gregorys Works, ist Edition, p. 108. London, 1671. " Ut sub typo luminis corporalis ilia Lux ostendatur de qua in Evangelic legitur — 'Erat Lux vera Qua3 illuminat omnem homi- nem.' " — S. Isidore of Seville (Orig. vii. iz). K\it ®xtitx of ^timmistratton. 45 It should be observed that these two Eucharistic lights should never be placed on the Altar, but on a ledge behind it, or at the side of the Altar, nor should they ever be used as mere candles for lighting the Sanctuary. Other brackets for candles or the Coronas and standard lights are sufficient for that purpose. The two lights are symbols and in honorem Sacramenti, and must be ca;ca lumina, save when Celebration is intended. The Judgment in the Knightsbridge Case decided their strict legality — the Judgment in the S. Alban's Case decided that they were illegal if placed on the Altar. Lights are placed on the Altars of the several Oxford College Chapels and Parish Churches mentioned below : Merton, Magdalen, Worcester, University, Jesus, Pembroke, Queen's, Exeter, Lincoln, All Souls, Balliol, S. Edmund Hall, S. Mary Hall, Corpus Christi, Oriel, Trinity, S. John's, Brasenose, New College. Also at S. Peter-in-the-East, S. Paul, S. Michael, S. Thomas the Martyr, SS. Philip and James, S. George, S. Prideswide, S. Giles, S. Mary. At Cambridge : Trinity, S. John's, Caius,'' King's, S. Peter's, Jesus,*" Magdalen. Emmanuel." And in the following cathedral and Parish Churches : Westminster Abbey ; Ely Cathedral (when there is a celebration of the Holy Eucharist) ; Christ Church Ca- thedral ; Lincoln Cathedral ; Bristol Cathedral (post-Refoi'mation) ; Salisbury Cathedral (at early Communion) ; Shrewsbury Parish Church ; Exeter Cathedral ; Lichfield ; Manchester Cathedral ; Bruton, Somerset; West Tennant, Somerset; Theale, Berks; Thoverton, Devon ; S. Paul's, Brighton ; Marlborough S. Mary, Wilts (from time immemorial) ; Beaumaris, Anglesea ; All-Hal- lows Barking, City of London ; Clifton Hampden, Oxfoi'dsbire ; Cuddington, Bucks ; Walpole S. Peter, Norfolk ; Chapel of S. Edmond (ibid.); Skipton, Christ Church, Yorkshire; Kilndowu, Kent ; Benefield, Northants ; Eastnor, Hereford ; Cuddesdon, Oxford ; W^orminghall, Bucks ; S. James' Chapel Royal ; S. Gre- gory's, Canterbury, Kent ; S. Margaret's, Canterbury, Kent ; S. Paul's, Knightsbridge ; S. Barnabas, Pimlico ; S. Alban's, Hol- born ; Ham, Stafford (the candlesticks are put on the Altar on days when Holy Communion is administered ; an ancient prac- tice. The present incumbent, who has held the living fifty years, found the custom and retained it) ; New Shoreham, Sussex ; Old ' They were removed when the cha- pel was lighted with gas, having been, it is presumed, most improperly used to light the sanctuary at Evensong. '' Date 1777. " The gift of Archbishop San- croft. 46 STJje (tclefiratton of ttje Holg The following Prayer (slightly altered) from the " Office of the Pro- thesis," from the Liturgy of the Holy Eastern Church, is recommended. "0 God, our God, Who didst send forth the Heavenly Bread, the nourishment of the whole world, our Lohd and God, Jesus Christ, as a Saviouk and Redeemer and Benefactor, bless- ing and hallowing us ; Thyself bless this oblation, and receive it to Thy Altar : remember, of Thy goodness and loTe to men, him who is about to offer it, and those for whom it is about to be offered ; and keep us without condemnation in the celebration of Thy holy Mysteries. For blessed and hallowed is Thy glorious Name, Father, Son, and Holt Ghost, now and ever, and to ages of ages. Amen." 64 €]}e ^ele'bvation of tfje l^olg (KucJjartst. Priest himself, and no other, ^ should place the Sacra- mental Bread and Wine on the holy Table. The Celebrant now moves to the Gospel corner, and the Gospeller advancing to the middle of the Altar moves the chalice to the Epistle corner : then removing the burse from the chalice, he takes out the corporal with his right hand, laying it on the midst of the Altar. He then puts the burse on the Altar towards the north side, and spreads the corporal with both hands. The latter is not to hang over. He then arranges the book, and stands on the right^ of the Celebrant. The Epistoler having gone to the credence and taken therefrom the metal plate with the wafers or breads, which are folded in a linen cloth — accompanied by the Clerks, the senior of whom bears the cruet or flagon with the wine, and the other with the water-cruet, where it is customary, — goes to the right of the Gospeller, and places the plate with the bread on the right of the chalice. He then takes off the veiP from the chalice, folds it in three, and places it near the back of the Altar. He next removes the pall, and places it to the right of the corporal on the Altar. The Gospeller then goes to the Epistle corner of the Altar, and, taking the plate in his left hand, with his right removes the paten from the chalice, and places it on the left thereof. He then takes either a wafer or one larger piece of bread and places it on the paten, together with sufiicient smaller breads or wafers for ' This of course does not ajiply to the preparation of the chalice, &c. by the deacon and his assistants, on the Epistle corner of the Altar. ^ The right of the Priest is always the deacon's proper place when ministering at the Altar, (ad dextrum cornu altaris). The deacon never goes to the left corner of the Altar at all, in the Sarum Rite, except at the Benediction before the Gospel, — in cornu altaris sinidro a sacerdote in cornu altaris dexiro stante, — and in moving the book and folding up the corporal whilst the Priest is making the ablutions after communion, assisted by the sub-deacon on the right. ° When the Celebrant is a Bishop the chalice and paten arc without the veil. E\\t ©rlrer of ^Dmtnistmtion. 65 the communicants,^ and gives the metal plate, with the bread not needed, to one of the Clerks, who replaces it on the credence. The Epistoler meantime wipes the bowl of the chalice with the purificator, which he lays down on the Epistle side, when the Gospeller taking the chalice with his left hand, and the wine-cruet from the hands of the Epistoler with his right, pours wine into the chalice. The Epistoler then, taking the water-cruet from the Clerk with his right hand, pours in a little water.^ The Gospeller places the paten on the chalice, ' In order that the Priest's own bread, which is to be used for the ostension and fraction, may be distinguished from the other breads. ^ " Quo dicto (offertorio) ministret ea quse necessaria sunt Sacra- mento ; scilicet panem, vinum et aquam in calicem infundens." — Missale in usum Herford. " Putting thereto a little pure and clean water." — Rubric after the offertory in Edward VI's First Prayer Book. In Bishop Andrewes' Form of Consecration of a Church and Churchyard, there is this rubric : " Cseteris rebus ordine gestis epis- copus . . . viuo in calicem effuso, et ccqua admixta, stans ait." Palmer's Origines Liturgicse, vol. iL p. 76, 8vo, 1832. Collier's Eccl. Hist. vol. ii. p. 726. Brett on the Liturgy (instances Archbishop Laud), p. 404, edit. 1838. This practice is symbolical of our Lord's Incarnation ; the wine as the more precious element representing His Divinity, the water as the inferior, His Sacred Hiimanity. apros wpoo-c^epeTai (tat oTvos v?)6 STfje Celebration of tije flolg CHucfjarfst. which he gives with both hands to the Celebrant, who proceeds to the midst of the Altar, and places the chalice on the middle of the corporal. The Gospeller and Epistoler go to their respective steps. 26. LoTio Mantjum.! WHEEE this ancient custom obtains, this is the proper place for it ; as ritualists hold that the "Washing" originated in the fact that the hands of the Priest were soiled by the offerings, which often included the fruits of the earth. It has now received a mystical signification, the Priest saying secreto, while washing his fingers, " I will wash my hands in inno- cency," &c. This form had better take place, where indeed it originally did, at a piscina or basin on the Epistle side of the Altar :^ the mode of ablution at the piscina is not by immersion of the fingers, but by an assistant pouring water upon the hands of the Cele- brant from an ampulla, ewer, or basin; '■'■ Infundat ei aquam in manibus,''''^ as the old rubric gave direction. When there is no piscina, the Celebrant had better stand at the Epistle corner of the Altar looking to the south, when the senior Clerk or Acolyte brings in both ' "Et canat cum suisministrisoffertoriiim. Postea lavet manus." — Missale Ebor. This, then, is the best place in our present office for this very proper and highly typical ceremony. Bishop Andrewes directs that it should be done immediately before the Prayer of Consecration. Either of the following antiphons or prayers may be found conve- nient to be used in secret : " Lavabo inter innocentes manus meas ; et circumdabo altare tuum, Domine ;" or " Munda me, Domine, ab omni inquinamento mentis et corporis ; ut possim mundatus im- plere opus sanctum Domini." "Ye saw then the Deacon give to the Priest water to wash, and to the Presbyters who stood around God's Altar The washing, therefore, of hands (before the Holy Communion) is a symbol." — S. Cyril of Jerusalem, Cat. Lect. xxiii. 2. 2 " Stat Saoerdcs ad dextrum cornu altai-is et abluat manus." — • Saris. Mis. •^ Liber usuum Cisterciensium. Martine, Monach. Eit. p. 151. Efje ©itirr of ^Uministvatton. 67 hands from the credence a napkin folded, and the junior^ the basin in his left hand, and the water-cruet in his right, which he pours over the four fingers and thumb of the Priest, who uses the napkin provided. The acolytes then return and place the towel and basin on the credence. 27. The Commemoration of the Living and the Dead. '■'■After which done, the Priest shall sa^y,'" " Let us pray for the whole state of Christ's Church militant here in earth."^ THE Celebrant, who is standing at the middle of the Altar, looking eastward, outstretching his hands and joining them again, will pause at the words, ' In the Eoman Pontifical, on the ordination of a Sub-deacon, a basin and towel are delivered to him as symbols of his ofiice, a custom that dates from the fourth Council of Carthage, at the end of the fourth century, and no doubt from an earlier period. — Baro- nius ap. Binium, Conoil. torn. i. p. 588. 2 As some ritualists have gone so far as to assert that this prayer is a compromise, because the title does not correspond with the contents, and as this apparent anomaly (supported as it is by the history of the successive reviews our Service Book has under- gone since the first revision of our offices in the reign of Edward YI)' has been a cause of distress to many both of the clergy and laity, it may be a source of comfort to the Faithful to point out that strictly speaking the title is not at variance with the contents of the prayer. The Church militant here in earth is indeed the title and ■main subject of the prayer, but it is not necessarily the exclusive subject ; the whole Church and those departed in faith and fear are also its objects, if the subsequent words are sufficiently large to comprehend them, which they are. The most ancient action, so to speak, of the Church with reference to the departed, was not prayer, strictly speaking, but remembrance. So in the Syriac — no doubt the oldest existing form — " Memoriam agimus — even of B. V. M. and of All Saints." (Renaudotius, tom. ii. PP- i7> 33) 9^> 99)- This was all. Now this is just what the English Church does in the prayer for " the Church Militant j" she ■> The " memento" of the Faithful departed was left out in the Second Book of Edward VI, and was not re- stored till the final revision of the English Service Book of 1662. 68 Eije Celebration of Ifje ?|olg (fHurfjarist. prays for the living, the Church militant — she prayerfully remem- bers the departed (in this particular prayer),* and as this is done in a manner that "with them we may be partakers," &o., the title need not specify any thing more. There is yet another sanction — the Lord's Prayer makes exactly this degree of memory of tlie departed in " Thy kingdom come," and the Church in the earliest ages did no more in the Holy Eucharist. With regard to the title of the prayer it is notoriously ancient as far as " Church," in the English use. For on Good Friday (the only day in the year that she had an intercession with the oblation, though anciently without doubt it was the place for the Roman intercession), the rubric was Oremus — ^^ Et immo pro universaii statu ecclesice." — Saris. Miss. fol. Ixxviii. And more than this — there is a pre-E,eforination prayer with a heading almost word for word the same, and which goes on, not prayerfully to remember, but to pray for the dead. "% A generall and devout prayrefor the goode state ofoure moder the Churche militant here in erth. Omnipotens et misericors Deus, rex coeli et terras, tuam clemen- tiam supplioiter deposco ; ut per interventum et meritum gloriose Dei genetricis semper virginis et omnium sanctorum angelorum patriarcharum prophetarum apostolorum martyrum confessorum monachorum, virginum viduarum, et omnium supernorum civium Dominum apostolicum et omnem gradum ecclesiasticum episcopum nostrum reges et priucipes nostros, famulos et famulas tuas atque locum istum una cum universa ecolesia catholica in omni sanctitate et pace custodias ; omnesque cum sanguinitate affinitate familiai'itate commissione et elemosynarum largitione nobis junctos et omnes Christianos a vitiis et a pecoatis emundes virtutibus illustres, pacem et salutem mentis et corporis nobis tribuas, hostes visibiles et invi- sibiles a nobis removeas, aeris temperiem indulgeas, fruges terrae concedas, carnalia desideria repellas, infirmis nostris sanitatem restituas, lapsis reparationem navigantibus atque itinerantibus fide- libus iter prosperam et salutis portum, tribulatis gaudium oppressis elevationem, captivis liberationem salutarem concedas inimicis nos- tris ac discordantibus et nobis veram charitatem largiaris, rector- ibus nostris pacem tribuas, errantes corrigas, incredulos convertas, ecclesise tuae sanctam fidem augeas, symoniacam heresim, et omnes hereses et cismata in ecclesia tua catholica destruas, et omnibus fidelibus vivis et defanctis, in terra viventium vitam eternam pariter et requiem concedas. Per Christum Dominum nostrum. Amen, Pater noster. Ave." " Horae Beatae Marije Virginis ad usum ecclesiae Sarum ex offi- " In the first Post-Communion Col- lect the dead in Christ are emphatic- ally prayed for, not merely prayer- fully remembered. Blessed be God, the English Church still supplicates for those who have gone before, when she prays that " we and all His Whole Ciiukch may obtain remis- sion of our sins, and all other benefits of His Passion." El]z ©Iter of ^immistratlon. 6g " ahns and oblations,"'^ and having first verbally oblated the alms, he will take the chalice with the paten thereon with both hands, and will oflPer the sacrifice to God, holding the chalice or paten before his breast. cina Cliristopliori Euremundefi, 1531. Venundantur in cimeterio Sancti Pauli sub iutersignio sancti Augustini." This Church militant prayer before the Reformation is extracted from a Sarum Book of Hours in the possession of J. D. Chambers, Esq., to whose kindness and courtesy the Editor is indebted for the above verbatim copy. ' Wheatley, following Bishop Patrick (Christian Sacrifice, p. 77), considers that the term " oblations" refers exclusively to the ele- ments of bread and wine, offered up for consecration. Johnson maintains that it has a prospective reference to the oblation of our Lord's Body and Blood. The elements being thus offered on the Altar, the Priest turns hina to the people, and says, " Let us pray for the whole state of Christ's Church militant here in earth." Then the Priest turns him to the Altar, and says, " Almighty and Everlasting God," &c. (See Eubric in Edward VI's First Prayer Book.) '• Stuns ad medium altaris dare et distincte dicat;' as the Sarum Eubric directs. The ancient English use was to offer the oblations both toge- ther, the paten with the host being placed upon the chalice contain- ing the wine and water. The rule, however, was not universal, as the Rubric in the York Missal directs the oblations of Bread and "Wine with water to be made separately, and this is the usage of the modern West : the Roman Prayers however are different. The following are the old English Rubrics on the subject : " Delude dicat offertorium. " Quo dicto ministret ea quae necessaria sacramento : scilicet pauem, vinum et aquam in calicem infundens : benedictione aquse prius a sacerdote petita hoc modo :" . . " Sacerdos sic dicens :" . . . " Et postea sumat patenam cum hostia et ponat super calicem in manibus suis, dicat devote :" . . . " Qua dicta reponat calicem, et cooperiat earn cum corporalibus : ponatque panem super corporalia decenter, ante calicem vinum et aquam continentem, et osouletur patenam : et reponat eam a dex- tris super altare sub corporalibus, parum cooperiendo." — Herford. Missale. " Post offertorium vero porrigat diaconus saoerdoti calicem cum 2)atena et sacrihcio : ct osculetur manum ejus utraque vice Ipse vero accipiens ab eo calicem : diligenter ponat in loco suo debito super medium altare : et iuclinato parumper elevet calicem utraque manu offerens sacrificium Domino, dicendo hanc orationem," &c. 70 E\it (telet)ration of tfje flolg (JHucfjartst The following form of Secreta, (which, is quite a model), from the Hereford Missal, is strongly recom- mended to be said secreto during the pause at the obla- tion of the elements. " Suscipe, Sancta Trinitas, banc oblationem quam tibi ofFero in memoriam passionis Domini nostri Jesu Christi, et prsesta, ut in conspectu tuo tibi placens ascendat, et meam et omnium fidelium salutem operetur geternam, per Christum." The Celebrant then replaces the chalice in the midst of the Altar, on the middle of the corporal, and takes therefrom the paten with the breads, which he places before the chalice. He covers the paten with that corner of the corporaP nearest to him on his right hand. He then proceeds with the prayer, jundis manibus. It is convenient after the words ^^ any other adver- sity^^ for the Celebrant to pause, and call to mind dis- tinctly and individually any in such estate, as he is bound by promise, request, or duty especially to commemorate. At the commemoration of the faithful departed he should extend his hands (disjunctis manibus) with the palms facing each other, and pause after the dicta oratione. " Qua dicta reponat calioem, et cooperiat cum cor- poralibus : ponatque panem super corporalia decenter, ante calicem vinum et aquam continentem, et osouletur patenam et reponat earn a dextris sub corporalibus parum cooperiendo." — Saris. Missale. " Postea lavet manus et componat hostiam super corporales pannos et dicat:" . . . " Item, calicem cum Yino et aqua et dicat." — Ebor. Missal. This Prayer should be said very deliberately, short pauses being made iu particular places for the purpose of commemorating espe- cial persons, as at the words " all Bishops and Curates," " especially to this congregation," "all them who in this," &c., "that with them we." The Priest should always, in addition to the above, privately commemorate the saints whose festivals fall on the day, or about the day, on which he celebrates the holy eucharist. This Prayer must of course always be said by the Celebrant. ^ The old English (as well as the Roman) custom is, to place the bread on the corporal without anything intervening. In the East the bread is retained in the "holy disk" = paten, and so placed on the cloth. €\}t ©flrer of ^Hmmistratton. 7 1 words " and fear," and should call to mind distinctly and by name, any faithful dead whom he desires, or is requested, especially to commemorate. In the pauses for secretcB, and intervals for commemorating the Liv- ing and the Departed, the Priest should not be long lest he should weary the Faithful. Five minutes is ample for all such pauses throughout the entire service including also the communion of hitnself. During the prayer for the whole state of Christ's Church, the Gospeller and Epistoler stand on their own steps. 28. The Exhortation and Invitatort. "At the time of the Celebration of the Communion, the communicants heing conveniently placed for the receiving of the Holy Sacrament, the Priest shall say this JUxhortation." WHILE the first exhortation, " Dearly beloved in the Lord," is being read by the Epistoler, as it may be at solemn service, it should be said from his own step looking to the west, the Gospeller standing on his own step. The last paragraph is a doxology, and should be said facing eastwards ; the exhortation to charity corresponds in idea, though not in position, to the ancient Pa^; the people reply Amen. " Then shall the Priest say to them that come to receive the Holy Communion." The last exhortation, "Te that do truly," should be read by the Celebrant.^ 1 In King James' Prayer Book, a.d. 1620, (London : Robert Barker), this Exhortation runs as follows : — " Drawe neere and take this Hollie Sacrament to your comfort, make your humble confes- sion to Almighty God, before this congregation gathered to- gether IN His Holt Name," — thereby proving the legality of the presence of the whole congregation at the Christian Sacrifice. 72 €\)e Celebration of tfje II0I2 CKucljartst, 29. The Confession.* " Then shall this general Confession he made, in the name of all those tliat are minded to, receive the Holy Communion, hy one of the Ministers, both he and all the people kneeling humbly upon their knees, and saying." ''T^HE Confession is more usually chaunted in mono- J- tone by the Gospeller, who kneels, facing the east. The Celebrant stands in the midst of the Altar, of course also facing the east. At Plain Service the assistant alone says the Confession, " in the name" of those about to communicate. 30. The Absolution.^ " Then shall the Priest {or the Bishop being present) stand ,p^ and turning himself to the people, pronounce this Absolution" THE Celebrant here fronts the people, and standing in the midst of the Altar, pronounces the Absolu- tion, junctis manibus, making the sign of the cross with the right hand at the words " Pardon and deliver you," &c. This should be learnt by heart and said without the book. 3 1 . The Comfortable Words. AFTER the Absolution the Priest turns to the east to say the " Comfortable Words." A' 32. The Sursum Corda, &c. T the Sursum Corda the Celebrant, turning towards the people, first outstretches his hands, then ' The Confession is said all kneeling except the Celebrant, " oapite inclinato, junctis manibus." ^ The Priest should always pronounce the absolution and the benediction without the use of the book. ^ This refers to the case of the Celebrant being without Gos- peller or Epistoler or Assistant, when of course he will make the Confession kuealing, junctis manibus. E\it ®xtitx at ^bmmistration. 73 raises them, joining them before his breast at Gr atlas arjamus, "Let us give thanks," &c. 22- The Daily, and the Pbopee, Preface.^ HEEE the Celebrant turns to the Altar. He dis- joins his hands, (the palms facing each other), at " It is very meet,'''' he places them on the Altar at the Preface, he joins them before his breast at the Sanctus. All incline moderately. The saying or singing of the people commences at " Holy, Holy," &e., and not at " Therefore with Angels." 34. The PfiAYEE OP Humble Access.^ " Then shall the Priest, kneeling down at the Lords Table, say in the name of all them that shall receive the Communion, this Prayer following." ''pHIS is to be said by the Celebrant kneeling be- J- fore the midst of the Altar with his hands upon the corporal. The Deacon and Sub- deacon as well as all the Acolytes or Lay-clerks are to kneel. 1 " Ad dicendam vel cantandam prsefationem erigat se sacerdos honeste et ponat manus super altare ex utraque parte calicis et dicat hoc modo. , . . Tunc sacerdos elevans aliquantulum brachia junctis manibus dicat : Sanctus." — Missale Herford. It is to be deplored that tlie words " Holy, Holy, Holy" have not always been printed in our Rite separated from the Preface immediately preceding them, " Therefore with angels." In all the ancient Liturgies the trisagium is sung by the Faithful. Perhaps the Celebrant's tone and manner might assist in understanding where they ought to be silent, and where not. Our own composers set merely the Sanctus to music, leaving the introductory part to be sung by the Priest. 2 The Confession, and the Prayer of Humble Access, are the only prayers at which the Celebrant kneels during the whole function, and only at the latter, when he has an assistant, or at solemn Service, when there will be Gospeller and Epistoler. 74 Wife (Jteleiiratton of tfje flolg (fHucijartst. After the Prayer of Humble Access the Celebrant rises and stands before the midst of the Altar, look- ing to the east, as indeed he does throughout the whole function, save where it is otherwise specially ordered. 35. The Canon. THIS is so called because it has been laid down as the Eule or Canon which is to be rigidly followed by the Priest who offers the Holy Sacrifice. The Prayer of Consecration^ — containing the Commemora- tion of the Passion, the Invocation, and the Consecra- tion Proper, i. e. the "Words of Institution. The Celebrant does just what Christ did, as near as we can imitate His Action. " He takes," when he says, "He took," and presents to God the element; he breaks,^ when he says, " He brake it," and designs ' The prayer of consecration, which was taken from the Sarum Canon, should be said by the Priest as the present rubric enjoins, " standing before the table." According to the direction in the Sarum Missal the beginning of the Canon is said " manibus junctis et oculis elevatis." " Hear us, merciful Pathee, &c." should be said extensis manibus. See also Ecclesiologist, vol. xii. p. 91, for legal opinion on the position of the celebrating Priest, viz. before the altar, facing the east. Vide Laud's Trial, p. 116, fol. ed. London, 1705. Jebb in his Choral Service, pp. 508, 509, instances Andrewes, Wren, and Cosin, as invariably adopting; this position. Montague likewise practised the same, as may be seen in the charges brought against him in the House of Commons. — Reports in loco. ^ In the Sarum Rite, at "fregit," there is this direction, "Hie tangat hostiam;" the "fraction" not taking place till after the Consecration. The Old English Church, as does the Roman Church at the present day, divided the Sacred Host into three — a practice which all our clergy ought to restore and follow ; the Eastern Church into four, following S. Chrysostom ; and the an- cient Liturgy of S. James into two. The present English rubric, inserted at the last revision, prescribes a breaking of the Bread during the benediction, thus imitating our Lord's Action more closely than any other Liturgy. SDfje ©rter of ^titninfstratfon. ~5 it to reception by laying his hand upon it, and in a manner imparts it when he says, that our Lord gave it^ saying, "Take, eat," &c., and he makes it the Body of Christ by the words of consecration, "Hoc est corpus MEtTM." " When the Priest, standing before the Tahle,^ hath so ordered the ' This phrase ("standing before the Table") means of course before the midst of the Table. The rubrics of our Book of Com- mon Prayer and Administration of the Sacraments for the most part have reference to an efficient or Celebrant alone (supposing that assistant Ministers would follow the Catholic use) ; now the Celebrant before the Prayer of Consecration is kneeling before the midst of the Altar in the Prayer of Humble Access — in accordance with the place he has occupied since the Creed — the revisers of the Liturgy having endorsed the old English rule that everything after the Creed should be said in the middle of the Altar (v. supra, p. 42, par. 21). Therefore "standing before the Table" means standing in the midst thereof, in contradistinction to kneel- ing at the middle of the Altar, in which position the previous rubric had left the Celebrant. This direction was inserted at the last revision, with the rubrics about the paten, fraction, and chalice. There had been no rubrics having special reference to this Action since the First Book of Edward VI. Doubtless it was this absence of minute and reverent rtibrical detail which led to the remarkable statement of the Ju- dicial Committee of the Privy Council in the case of the Knights- bridge Churches, delivered March 21, 1857, that the Second Book of Edward VI contained no consecration of the elements. In which case it would follow that the English Church was cut off from Christ for more than one hundred years. Yet this Book of Common Prayer, of which it is asserted, that "the Prayer for the Consecration of the Elements was omitted," (see Judgment of the Committee of the Privy Council in regard to the Churches of SS. Paul and Barnabas, p. 28, Painter and Sons' edition, printed verbatim from the authorized official document), was the very Service Book'' which Pope Pius IV offered to confirm, on the condition of the return of Queen Elizabeth to the Eoman obedi- ence. See "Lawful Chui-ch Ornaments," by Rev. T. W. Perry, pp. 172, 173. Masters. ■ The main difference between the second book of Edward VI and the book of Elizabeth consists in the lat- ter restoring to the Church the an- cient ornaments which the former had taken from her ; the variations in the text are very sUght, so that the two books, with the important exception alluded to, are in point of fact identical. 76 Efje (ICelefiratton of tfie llolg ((Eucfjartst, Bread and Wine, that he may with the more readiness and decency break the Bread before the people, and take the Gup into his hamds, he shall say the Prayer of Consecration, as folhweth.^ Almighty God, our heavenly Father, Who of Thy tender mercy didst give Thine only Son Jesus Oheist to suffer death upon the cross for our redemption; Who made there (by his One Oblation of Himself once offered) a full, perfect and sufficient Sacrifice, Oblation and satisfaction, for the sins of the whole ;> world, and did institute, and in His holy Gos- pel command us to continue, a perpetual me- mory of that His precious death, imtil His , coming again; Hear us, O merciful Father,^ we most humbly beseech Thee, and grant that we receiving these Thy creatures of bread and wine, according to Thy Son" our Saviour Jesus Christ's holy institution, in remembrance of His Death and Passion, may be partakers of. Commemoration op THE Passion. The Invocation. 2 To "break the Bread before the people" means in presence thereof, — not that the Faithful actually see the "fraction" itself, but that the Celebrant may be seen as he inclines in the act of the breaking, and as he elevates the paten, and shows the chalice, as he raises it, above his head. This Action is of course best seen by the Faithful when the Priest stands before the middle of the Altar with his face to the east — an arrangement which secures his undistracted attention during the awful Action. For the Celebrant should never look about him, least of all at so dread a moment. ' 1 Some of the English clergy say the following before the prayer of consecration in secret. " Most merciful God, look gra- ciously upon the gifts now lying before Thee, and send down Thy Holy Spirit upon this Sacrifice, that He may make this bread the Body of Thy Christ, and this cup the Blood of Thy Christ ; and that all who are partakers thereof may obtain remission of their sins, be confirmed in godliness, and be filled with Thy Holy Spirit. Amen." But the English (as the Roman) Church holds, that the words of Institution are sufficient for the consecration, as may be gathered from the rubric concerning the consecration of further bread and wine. 2 Though it be true that God the Father effects the consecra- tion of the elements by the operation of God the Holy Ghost, it is unnecessary to pray expressly for the Holy Ghost to consecrate the elements of Bread and Wine, because God knows perfectly all that is necessary for a valid consecration. See Palmer, Orig. Lit. torn. ii. pp. 138-40. STfje ©rlrer of ^trministratton. 77 His most blessed Body and Blood : Who in \ the same night that He was • W Here the Priest betrayed (cs) took Bread, and ts to take tne Faten \^ ) ■' . ' into his hands: When He had given thanks, (6) (h)A„d h«-e to He brake it, and gave it to His lirmh the Bread: disciples, saying, Take, eat, (c) {c) And hereto lay ThIS IS My BoDY' Which is Msimnduponaiithe giygn for you. Do this in re- membrance of Me. Likewise (i) Sere he is to after SuDper He (d) took the tnTce the Gup into his ri 11 tx 1 i imnd: (Jup, and when He had given thanks He gave it to them say- ing, Drink ye all of this, for J,e) And here to lay ThIS ffi) IS My BlOOD OF THE ftts hand upon every /n -itti • i vessel {be it Chalice NEW IESTAMENT, Whioh IS l,-^'r4'n'St slied for you and for many be consecrated. for the remission of sins : Do this, as oft as ye shall drink it, in remembrance of Me. Amen." The Consecration Peopek.2 The Celebrant at the Consecration Prayer inclines humbly ewtensis manibus. Before the recital of the Words of Institution the Celebrant should remove the ' It may not be generally known to our readers that the custom, invariably followed in Latin Service Books, of placing the words of consecration in the Mass in large type characters, was followed in one instance in a Church of England Prayer Book, a copy of which is in the possession of the E,ev. Dr. P. G. Lee. In the early part of the reign of King Charles the Martyr, a very limited number of copies of the folio Book of Common Prayer, a.d. 1627, revised, as is now believed, by the king's own hand, and printed by Bonham Norton, and John BUI, was issued ; though, as Dr. Bandinel of Oxford believed, the edition was immediately suppressed, owing to the opposition of the growing Puritan party. Anyhow, copies are remarkably rare, the only one at the Bodleian, at Oxford, being composed of two imperfect copies. The Prayer of Consecration, which stands on one page (thus avoiding the necessity of turning over of pages) contains no Rubrical directions, but has the words " This is My Body," " This is My Blood of the New Testament," printed in black letter capitals. Both Wheatley and Palmer, as well as Maskell and Proctor, overlook this important and curious fact. 2 So our Church, with the whole West, and the Sarum, empha- tically, as see Cautelce Missce, clearly holds, — containing imitation of the Action, and Eecital of words of Institution. 78 Efje (Celebration of t{)e i^olg (!Eucf)anst. pall from the chalice.^ At the words "Body" and "Blood" he should make a cross over the elements. At the words " Who, in the same night," he should rest his elbows on the Altar, bowing down. The paten and also the chalice are held in the left hand ; the sign of the cross being made with the right hand. After the words " This is My Body which is given for you," the "Hostia" should be placed on the paten, and the Cele- brant, with his assistants, should reverently bow down. Then the Celebrant should at once elevate It a little with the first finger and thumb of both hands, for the worship of the Faithful, while he is saying " Do this in remembrance of Me."^ After the words "This is My Blood of the New Testament," he should place the chalice on the centre of the Corporal and, with his assistants, reverently bow down again ; after which he should in like manner elevate the chalice moderately with both hands, while he is saying "Do this as oft as ye shall drink of it, in remembrance of Me." After the Consecration, the Celebrant will keep the fingers and thumbs of each hand joined until after the Ablu- tions, The Lay-assistants at the Altar and members of the choir should be instructed to bow profoundly at the Consecration and Elevation. It is quite wrong to turn to the people at the breaking of the bread, lifting up of the paten, and showing of the cup.^ ' " Et tunc discooperiat calicem."* — Missale Saris. 2 Yide The Elevation of the Host, by E. F. Littledale, LL.D., reprinted from the Union Reviev>. London : G. J. Palmer, 1864. ^ The ostensiou or elevatioa of the chalice, after the consecra- tion, which was the ancient English custom, was prohibited by a Rubric in Edward VI' s First Prayer Book, but this rubric has been omitted at all the subsequent revisions, therefore the prohibi- tion altogether falls to the ground. The paten and chalice ought to be taken off the Altar reverently with both hands. If wafer bread is not used, the Bread should be cut through ■ There was a variety of practice as to elevating the cup, covered or uncovered. It would seem that the use of the English Church was to elevate uncovered. SeeMaskell.Anc. Lit. p. 96. Cfj0 ©rlrer of ^Ummtstratton. 79 It is usual at the Fraction — "He brake it" — to divide the wafer or bread into two particles. The ancient division into three^ particles, as was formerly- practised by the Church of England after the consecra- tion, and is still directed in the modern Eoman rubric, had now better take place immediately after the Prayer of Consecration, when one of the two particles can be divided. In the first Fraction there is a typical allusion to the Sacrifice of Christ on the cross, in imitation of His own Action at the Last Supper. After the consecration the Celebrant will replace the pall on the chalice. The paten, standing in front thereof, will remain uncovered. No one should sit after consecration, but all should remain kneeling or standing, till after the final con- sumption of the Holy Sacrament. After the Consecration Prayer it is most desirable that no person should pass before the Blessed Sacrament, without genufiecting, bowing, or some token of rever- ence. 36. Peeces Segeet^ MAY be said by the Celebrant standing humbly before the midst of the Altar. The following are strongly recommended. {Ex Missali Sarum.) They should be written out plainly, printed, or illuminated : — Bicendce post Gonsecrationem. TJnde et memores, Domine, nos servi Tui, sed et plebs Tua sanota, ejusdem Christi Filii Tui Domini Dei nostri tarn beatse previously to the service. The breaking of the Bread in the Prayer of Consecration, of course means the Priest's own Bread. The " sacrificium," as the Sarum, and the "hostia," as the York, Rubric, calls It. The greatest care should be taken to avoid the sacrilege of allowing the smallest Particle to fall from the paten, or from the ciborium, or pyx, in communicating the Faithful. ' It does not seem that the Church of England meant to exclude the ancient Fraction by directing a Fraction during the Consecration. See Palmer, v. ii. p. 146. 8o Eije Celebration of t|)e ^l^olg €uc{)artst. Passionis, necnon et ab inferis Resurrectionis, sed et in coelos gloriosae Asceuaionis, offerimus prseolaras Majestati Tu88 de Tuis donis ac datis, Hostiam pu»JJ«tam, Hostiam immatj«ciilatam: Panem sanc>J»tum vitse seternse, et CalitJ^cem salutis perpetusB. Supra quae propitio ao sereno vultu respicere digneris; et acoepta habere, sicuti aocepta habere dignatus es munera pueri Tui justi Abelj et sacrifioium Patriarchse nostri Abrahae : et quod Tibi obtulit summus sacerdos Tuus Melchisedech, sanctum sacrifioium, immaculatam Hostiam. Supplices Te rogamus, Omnipotens Deus, jube hoec perferri per manus sanoti Angeli Tui in sublime altare Tuum, in conspectu Divinse Majestatis Tuse : ut quotquot ex hac altaris 2)articipatione, sacrosanctum Filii Tui Cor>JJJ*dicis, et prsestas nobis. Per ip^sum, et cum ip»j4so, et in ip»JJostlea' Creed by the Minister aiui the people, standing; except only such days as the Creed ofS. Athanasius is appointed to be read." THE recitation of the Creed is a Prime feature, per- sonal and practical, and stands in avowed rela- • JiAUate. Not in the First Book of Edward VI, except in ordinary course of Psalms. The second Psalm at Lauds on Sun- days in the Sarum Breviary. In some Prayer Books the colon in the second verse is printed after the words " we ourselves :" it should be according to the Sealed books after the words, " He is God." The Jubilate, called in the Hebrew a Song of Praise, is said by the Jews to have been sung at the Eucharistical sacrifices as the Priest was entering into the templo. K\it ©rier for Hornins anU CHbnitng ^rager. 167 tion to the preceding part of the Office. It has ever succeeded hearing, whether of Psalms or other Scrip- tures, or both, no less than it has preceded or been associated with prayer. It is this that renders the transition to the Prayers from the Praise of the Office, viz. the Psalms, Lessons, and Canticles, — to the Prime tone from that of Matins and Lauds, — though sensible, by no means abrupt. We pass, by a delicately shaded gradation, out of the stage of service in which the objective is dominant, to that in which the subjective claims the larger part, though it can never rightly be the supreme consideration. This function is well per- formed by the Creed ; while it rounds up, fills in, and completes the cycle of Christian doctrine, brought to view by the Lessons, it at the same time turns towards us its subjective and practical side, as the faith of living men, and admonishes that "praying is the end of preaching," and prayer in this world the condition and the instrument of the fruition of God. The Creed^ is said aloud, with the Minister still standing, junctis manibus, to express the firmness and openness with which we avow in the sight of God and man, that it is the Creed of our Baptism, and in obe- dience to the XVIIIth Canon of 1 604. ' The Apostles' Creed was formerly said under the breath ; the Athanasian Creed aloud. When the two Creeds changed places iu King Edward's Book, 1549, the manner and partly the occasion of using them underwent a change. After the Benediclus in King Edward's First Book, is this ru- bric : " Tlien shall he said daily through the year, the prayers following, as well at Evensong, as at Matins, all devoutly kneeling, Lord, have mercy upon us. Christ, have Qiercy upon us. Lord, have mercy upon us. Then the Minister shall say the Creed and the Lord's Prayer, in Eng- lish, with a loud voice," &c. — King Edward VI's First Prayer Book. See Keeling, in loco, 22, 23, for subsequent variations. 1 68 E|)e ©rier for IKornms ani (Bhtnim ^ragcr. In saying the Creed, the choir and such of the clerics as are arranged laterally turn to the east/ and therefore to the Altar. ' In this work, I have supposed all the congregation "wor- shipping towards the East ;" but where the internal arrangements of the church do not, unhappily, admit of this, the faithful will doubtless turn to the east according to immemorial usage. The custom is very ancient, and probably originated in the practice of the Jews, who always turned their faces in the direction of Jeru- salem when they prayed. For the Jews before the captivity thus prayed towards the mercy-seat, where God vouchsafed to dwell. The primitive Christians in like manner, and by an acceptable analogy, turned towards that part of their churches which con- tained the Christian Holy of Holies. For Christian churches are generally placed with the Altar-end to the east, and ought always to be so, as to the place where the Dayspring from on high visited us. But this is unfortunately not universal ; and it is remarkable that in churches which are placed north and south, the custom of turning to, the Altar during the Creed has immemorially pre- vailed. We turn to the Altar to express more strongly our faith in Chkist, Whose Death is there specially commemorated, and whence His most blessed Body and Blood are dispensed to the faithful. The custom of bowing the head at the Name of Jesus has con- tinued to be used during the recital of the Creeds, even where — contrary to Catholic usage and the canons of the Church of Eng- land — it has been omitted elsewhere in Divine Service. This can only be accounted for by remembering that the custom was early introduced among the ceremonies of baptism, in which it was usual to renounce the devil with the face to the west, and then to turn to the east to make the covenant with Christ, the east, or region of the rising sun, being the source of light. Hence the turning towards the east became associated with the recitation of the Creed. Ato Koi 6 ®£os avTOv {nrepvij/uicre, Koi i)(apLaaTO avT I O) " • Canon XVIII of i6of. — ^"When in time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed, testifying by these outward ceremonies and gestures their inward humiUty, Christian resolution, and due acknowledgment that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world, in Whom alone all the services, graces, and promises of God to mankind for this life, and the life to come, are fully and wholly comprised." STfje ©rier for IKoriting anti (Bhtnins ^ra^er. 169 The rubric gives a permission to sing the Apostles' Creed. Now there is no record of this Creed being so performed in the Church of England. The Apostles' Creed is simply recited on one note, and the only- inflection is the cadence on Amen, adopted in some choirs, but not found in the most ancient Service Books. The hymn is not constructed for chanting, not being divided into verses ; it is however divided into three paragraphs, as the Nicene Creed : the first relating to the Father, the second to the Son, the third to the Holt Ghost and to those particulars of the Christian Faith which have reference to the dispensation of the Spirit. At the Name of Jesus in the Creed, the universal custom of the Church has been to bow the head. This, however, is more than a custom: it is a positive injunc- tion of the Canons of the Church of England, extend- ing, however, to every occasion on which that Name of our Blessed Lord is repeated, which designates His human nature; the prescribed act of adoration thus marking the indissoluble union of that nature with the Divine. The same act is not prescribed when the designation of His Office, Christ, is employed.^ 139. The "Dominus Vobiscum," "Oremus," and Lesser Litany. "And after that, these Prayers following, all devovlly kneeling, the Minister first pronouncing with a loud voice." "T?IEST pronouncing," i.e. before kneeling during -T the " Lesser Litany." Eliz. Icjiinc. 1559. Sparrow, 8i. " It hath been the custom of Christian men .... at the Name of Jesus to bow." — Hooker, Eocl. Pol. xxx. 3, p. 531, ob. 1600. " That due reverence be visibly done by all persons present when the blessed Name of the Loed Jesus is mentioned." — Bishop Wren's Injunctions, Card. Doc. An. II. 203. ' If it be right, of which there is no doubt, for the faithful to bow at the sound, or mention of the Holy Name of Jesus, it is also right to bow when they mark or make the sign of Jesus — i.e. the Cross. 17° €^t ©rtfo; for MoxniriQ anlr (ShzniriQ ilrager. It will be seen that the "Lesser Litany" stood before the Creed in our first revision. But as it was of old used as a notice of transition to some department of seryice, it is appropriate here, as a sort of introit, as we pass from the Praise to the Prayer of the Offices. The salutation between Priest and people is entirely in the spirit, and to the purpose, of the old interchange of Confiteor and Misereatur. It is stUl to us what the formula was designed to be, a touching recognition of the equal need, under difference of position, of clergy and laity. These forms, saith an ancient council, (Bracarense, a.d. S^s), all the East retains as handed down by the Apostles. The Officiant turns to the faithful, and pronounces, first extending and then joining the hands, the Dominus Vobiscum and the Oremus. The clerks and choir resume their lateral position. The "Lesser Litany" ushering in the Lord's Prayer, Preces, and Collects, is to the Prayer what the "Gloria" is to the Praise of the whole Office; a prayer setting the tone and fixing the object of all the rest by being addressed to the Holy Trinity. It was triple, as with us, at its first occurrence in the old Eastern Offices ; in our own it was threefold before the Loed's Prayer at Lauds, though ninefold at Prime. After the " Let us pray" all devoutly kneel, as the Prayer of the Office begins. "When the Service is said, the choir only repeats the middle versicle; when it is chanted, the three versicles are sung by Officiant and choir. 140. The Pater Nostee. " Then the Minisler, Clerks, and people, shall say tlie Lord's Praijer with a loud voice." THE Loed's Prayer, as used in the introductory part of the Office, acted as a summary of all our worship, especially of the Office in hand ; so in this place it acts as a summary, though under a different W[)t (BxHtx for Jlornms anti (IHiiieninfl ^ragcr. 171 aspect. In the introductory part the doxology imparts to it that Eucharistic aspect which the "General Thanksgiving" does to the Office itself: in this part of the Service, from its position, and the absence of the doxology, it has quite another office and function. It has a baptismal character, from its connection with the Creed, and is used rather, in its Prime or Compline position, in reference to the needs of the coming day or night, than to the remainder of the Office. The direction^ to say the Pater Noster with the " clara voaP'' is to abolish the practice of saying it secreto, at least in this place and others where the like rubrical order occurs. 141. The Peeces. " Then the Priesf standing up sliall say." THE Preces follow the rule of the Versioles, but the Officiant stands jiindis manibus. The direction ' In ancient times the Lord's Prayer was said secretly, except in the last two clauses," "And lead us not," &c., " But deliver us," &c , which were repeated as versicle and response with the usual cadences. 2 The Rubric directs that the suffrages after the Creed should be said, " the Priest standing." When a Deacon says prayers, he may kneel. This Rubric was first inserted in the Second Book of Edward VI, (1552). The following is its rationale. In the First Book of Edward VI, immediately after the Benedictus came the Lesser Litany, Apostles' Creed, Pater Noster and Preces. The last clause of the Lord's Prayer, "But deliver us from evil, Amen," forming the first " answer" of the Preces, which went on as at present with "O Lord, show Thy mercy upon us,"- — the " Dominus Vobiscum" and its "answer" forming the concluding pair of versicles. It would seem from the Rubric before the three Collects which conclude the Ofiice, that the Officiant, contrary to the Catholic use, knelt at the Preces, though of course he stood at the Creed. But in the Second Book of Edward VI, the Creed was removed » According to the Sarum use, the Et ne nos and Sed libera were reiter- ated after the Pater Noster and Amen (said secrelo) had been finished. See Seager's Ed. of Brev. Sarisbur. Ease. i. fol. XV. and Chambers' Trans- lation of the Sarum Psalter, p. 1.4, note w. 172 ®tf ©rUer for Horning antt (J^bentng ^^rager. for the Priest to stand while saying the suffrages is a continuation of the rubric in the Sarum^ Office. The Preces^ have an apparent reference to, and are in fact a short summary of, all that is contained in the Collect and Prayers, or in the Collect and Litany. The first and last two petitions, " Grant us Thy salvation ;" " Give peace," &c. ; " Take not Thy Holy Spieit," kc, correspond with the three Collects, which are respectively for salvation, peace, and grace. The intermediate three answer to the prayers for the Queen,^ for the Clergy, and for all conditions of men. from its place after the Lesser Litany to its present position after the second lesson, only the Canticle intervening, followed by a direction for all to kneel devoutly at the Lesser Litany, which succeeded the Creed, during which of course all stood, and as the Rubric infers at the Dominus Vohiscum, which had been removed from the end of the Preces to the beginning of the Lesser Litany and Pater Noster. It therefore became necessary .to order the Officiant, who had been kneeling since the Oremus, to stand at the Preces in accordance with Catholic tradition, which, strangely enough, in this instance had been departed from in the First Book. ' "Finito Psalmo solus sacerdos erigat se et ad gradum cho. accedat ad mat. et ad vesperas tunc dicendo hos usus." — (Ad Laudes) Brev. Sarisb. Psalt. Fol. xxii. p. z. Paris, 1556. "Ita tamen quod immediate post psalmum erigat se sacerdos solus sic dicens." — (Preces complet.) Brev. Sarisb. Psalt. Fol. Ivii. p. 2. Paris, 1556. See also Sparrow (in loc). "It is noted that the Priest in the Holy Offices is appointed sometimes to hneel, sometimes to stand. The Priest being a man of like infirmities with the rest of the congregation, and so standing in need of grace and pardon, as well as the rest, in all confessions of sins and penitential prayers, such as the Litany is, is directed to beg His pardon and grace upon his knees. He being moreover a Priest of the Most High God, that hath received from Him an office and authority ; sometimes stands to signify that Ids office and authority; . . . and in all these acts of authority, such as teaching, baptizing, consecrating the Holy Eucharist, absolving the penitent, which he does in the Name and Person of Cheist, he is to stand." — Eationale, 77-8, ed. 1657. 2 See Comber, Cosin, Freeman, Jebb, Palmer, Wheatley, in loc. ^ " The order in which the temporal powers and the clergy were prayed for was here, as elsewhere in the old Western forms, the reverse of that which we now have, both in these petitions and in the longer prayers, and which has often been severely com- K\\t ©rtjer for JHarntng anli ^beiuns ^caijer. 173 These six Preces, followed by various Collects, and among them that for the Clergy and people, and on occasions at least, if not always, one for the King, were used^ every Sunday and Festival, according to the use of some English dioceses. 142. The Oeationes. At Matins. " TJien shall follow three Collects ; The jii'st of the Day, which shall be the same that is ap- pointed at the Communion; The second for Peace; The third for Grace to live well. And the two last Collects shall never alter, hut daily be said at Morning Prayer through- out all the Tear, asfolloweth; all kneeling."^ ''PHE first Collect connects the Ordinary with the -■L Eucharistic Office, and is a reflection of the mind At Evensong. " Tlien sliall follow three Collects ; Tlie first of the Day; The second for Peace; The third for Aid against all Perils, as hereafter foUoweth : which two last Collects shall be daily said at Evening Prayer without alteration." mented on as a note of Erastianism.^ It is however the old Eastern order, both in Liturgies'" and ordinary offices :■= and indeed we may say, it is the order prescribed by S. Paul himself."*— Freeman, in loc. 1 For examples, see Eev. H. 0. Coxa's Forms of Bidding Prayer, p. 1 1, (Diocese of Worcester, 1 349) : p. 29, (Liber Festivalis, 1483). 2 The words " all kneeling," were inserted at the final Eevision in 1 66 1. In the First Book of Edward VI, the rubric concluded thus : " The Priest standing up and saying, Let us pray. Then the Collect for the Day." It would therefore seem that the Priest said the Collect stand- ing, according to the ancient use. In the Second Book this portion of^the rubric was omitted, and Officiant and faithful probably both • See " Loss and Gain." Compare Tracts for the Times, 86. <> Viz. S. Marie's; Syriac S. James'; and S. Basil's Liturgies. The Greek S. .James' does not mention " kings :" S. Chrysostom's and the Armenian have the Western order. >: See the Eastern Lauds, Neale, pp. 915-916. "< I Tim. ii. i, 2. 174 ^¥ ©I'liej; tov IKorntng attti dBhtnins f ragcr. and spirit of the Epistle and Gospel, and presents the appointed variation of the Liturgy for the current week. The Collect for the Day and those immediately following should be said by the Priest standing. " The Second Collect for Feace.'' " The Second Collect at Evening Prayer" The second Collects at Morning and Evening, both entitled "for Peace," have a peculiar and deeply interesting origin. In the old English Lauds and Vesper Offices, certain " memorials" were introduced on week-days varying with the season. Besides these were one or two fixed "memorials," used daily. One of these was of the Holt Spirit, another of Peace. Of the Collects on the latter subject, one (our Evening Collect for Peace) was used at Lauds and Vespers, the other (our Morning Collect) at Lauds only. They were from a special Eucharistic Office on the subject of Peace. These Collects represent a whole Communion Office, and are designed like that to embody and appro- priate, though of course in a far lower way than the Holt Oblation Itself, our Loed's Eucharistic promises of peace. " The Third Collect for Grace." " The Third Collect for Aid against all Perils." The third Collects at Matins and Evensong are found in the Sacramentaries or Collect-books of Gela- sius and S. Gregory. The third Morning Collect is based on Psalms xc. i, 2, 3, 12, and 17; and xci. 1 1 — 16. The third Evening Collect on Psalms xiii. 4 ; xviii. 28 ; and xxi. i — 6 : and, in virtue of the latter reference, associates us with our Lord in His dying commendation of His Spirit into the hands of God. knelt, as they generally do at present. But it appears that as there is no express direction for the Priest to kneel, he may continue standing, as, indeed, is the practice in some churches for him to do until the Anthem. STfje ©rbfr for JHoriuns anb ((Bbming ^rager. 175 The intercessory part of the Office is said through- out _;M?zc^f« manibus. 143. The Anthem. " In Quires and Places luliere they sing, here followeth the Antlieni."^ THE choice of the Anthem ought to be a matter of deliberate and religious study. It should har- monize with some portion of the service of the day, the Lessons, or the Collect, or the Psalms, or the Epistle and Gospel. At each of the particular seasons of the year, as Lent, Advent, the Octaves of the great Festivals, and indeed the whole season from Easter to Trinity Sunday inclusive, it would be well to have a fixed rule as to the Anthems from which a selection should invariably be made ; and on the greater Festivals the particular anthem should be designated. Where Hymns are used, this is a proper place for them, in cases where the Anthem^ cannot conveniently be sung. 1 The word Anthem is a corruption of the ancient word Antiphona. It originally meant anything sung antiphonally. In the Breviary it has several significations. It is ordinarily applied to a short sentence, generally from Scripture, sung before and after one or more psalms of the day. The same name is given to the prayers or ejaculations in the commemoration used at the end of various Services ; and also to the metrical hymns at the end of Compline and other Offices. In the present English Office the rubric relating to the Anthem dates from the final Revision of the Book of Common Prayer in 1 66 1 . The place of its performance seems suggested by that which the antiphons occupy in Com- memorations and concluding parts of the Service of the Breviary. In respect to the Anthem in connection with the Litany," we find in the time of S. Gregory the Great, that the Service (Litany) during the procession consisted in chanting a number of Anthems. ^ The Greater Antiphons of Advent. — Our Church, by retaining " O Sapientia" in her Calendar on the 1 6th of December, evidently intends that these Antiphons should be sung as formerly at the " See Proctor, p. 227, where this note occurs : — " S. Gregor. Antiphon- arius. In 'Litania majore ... ad processionem Antiphonse ;' 47 An- thems are given. Greg. M, Opp. iii. 176 SDlje ©itier for Jlonting auft ebeninfl ^rager. Hymns. — The singing of hymns has ever formed a part of Christian worship. Those formed on the ancient Catholic model, e. g. those in the " Hymnal Noted," assist very much in giving variety to our Services, and bring out objectively the great truths of the Gospel. The ancient melodies too are far superior to modern psalm tunes. The notice of what is to be sung should be given out by one of the Clergy officiating, and with- out any such preface as " Let us sing," &c. Magnificat at Vespers every day forward, except on the Feast of S. Thomas, until Christmas Eve. Dec. 1 6. Antiphon. Sapientia. O Wisdom, which camest out of the mouth of the Most High, reaching from one end to another, mightily and sweetly ordering all things : Come and teach us the way of understanding. Dec. 17. Antiphon. Adonai. O Lord, and Euler of the house of Israel, who appearedst to Moses in a flame of fire in the bush,- and gavest him the Law in Sinai : Come and deliver us with an outstretched arm. Dec. 18. Antiphon. Radix Jesse. Root of Jesse, Which standest for an ensign of the people, at Whom kings shaU shut their mouths, Thou to Whom the GentUes shall seek : Come and deliver us now, tarry not. Dec. 1 9. Antiphon. Clavis David. O Key of David, and Sceptre of the house of Israel, Thou that openest and no man shutteth, and shuttest and no man openeth : Come and bring the prisoners out of the prison-house, and him that sitteth in darkness and in the shadow of death. Dec. zo. Antiphon. Oriens. O Orient, Brightness of the Everlasting Light, and Sun of Righteousness : Come and enlighten them that sit in darkness and in the shadow of death. Dec. 22. Antiphon. Rex Gentium. O King and Desire of all nations. Thou Corner-stone, Who hast made both one : Come and save man, whom Thou formedst from the clay. Dec. 23. Antiphon. Emmanuel. O Emmanuel, our King and Lawgiver, Hope of the Gentiles, and their Saviour : Come and save us, Lord our God. Eljc ©rUer for Jilornms anti (BheniriQ Pragci-. 177 Here the Office Book of Matins and Evensong ended till the Revision of 1662 ;i and does so still, when the Litany is said at a later hour, in which case the five prayers are omitted. It is permissible to add one or more of the Collects from those appended to the Communion Office. In many places where the Holy Eucharist follows Matins it is customary after the anthem to omit the prayers following, and to end with the Prayer of S. Chrysostom and "The Grace," — a custom quite worth following, as it tends to shorten the service, and does not weary people before the Holy Sacrifice is commenced. 144. The Five Prayers. " Then these Jive Prayers following are to he read here, except when the Litany is read; and then only the two last are to be read, as they are there placed." THE remainder of our present Ofiice consists almost entirely of Intercessory Prayers. But though the conclusion of the Service is of so late an introduc- tion as 1 66 1, it belongs to a time when ancient cus- toms were well understood. Our intercessions thus not only have their counterpart in the former phase of our ordinary Ofiice, but follow the pattern of the Com- munion Office. "A Prayer for the Queen s Majesty."'^ ' The Rubric oi'dering the Anthem was then first inserted. ^ The Scotch Liturgy ( 1 604) has the following rubric : " After this prayer ended, followeth the Litany ; and if the Litany be not appointed to be said or sung that morning, then shall next be said the Prayer for the King's Majesty, with the rest of the prayers following at the end of the Litany, and the benediction." See Keeling, p. 24. Although the following prayers (viz. prayers for the Queen, Royal Family, Clergy, and People, of S. Chrysostom, and the Benedictory Prayer) have long been used in the Church of England, yet they were not placed in their present position till the year 1 66 1, having been previously repeated at the end of the Litany. The apj;ellation of " prayers," which is given to these collects, in 178 Srije ©rtin- for JWomins ariK d^bening Eraser, " A Prayer for the Royal Family." " A Prayer for the Clergy and People."^ " A Collect or Prayer for all Conditions of men, to be used at such times when the Litany is not appointed to he said." It is not necessary to give notice of such persons itself marks their introduction into the Divine Office at a different period to the collects. The Rubric before the collect for the day says, " Then shall follow three collects " that before the collect for the king, " Then these five prayers following." Had these prayers been all introduced at the same time, they would all have been called " collects," or " prayers." (See Keeling, pp. 24, 25, 48, 49, for the dates of the changes in the position of these prayers in our Service Book.) In fact, there are now six collects after the collect of the day, besides the benedictory prayer. According to the ancient English Offices, these collects would be termed inemorice or commemorations, de Pace, de Gratia, pro Pegina,^ &c. But see Palmer, in loco, vol. i. p. 248. The earliest form of this prayer that has yet been discovered occurs in two little books, from the press of Berkelet, the king's printer, at the end of the reign of King Henry VIII, and the beginning of Edward VI. In the Prayer Book of Edward VI, this prayer was not put in the morning or evening service ; it was, how- ever, placed in the Primer (1553) as "the fourth collect for thehing," at morning prayer ; and another and shorter form, " Prayer for the King," was added to the collects "for Peace" and "for aid against all Perils" at evening prayer. In Elizabeth's time this prayer for the Queen was altered and shortened, and, together with the prayer for the clergy and people, was placed before the " Prayer of Ghrysos- tom,e" at the end of the Litany, where it remained tiU the rubric of 1 66 1 placed it in its present position. See Proctor, pp. 218 — 220. Keeling, 24, 25, 48, 49. "Litur- gies of Edward VI, and other documents," pp. 393 — 406. ed. Park. Soc. The Prayer itself was approved if not composed by Archbishop Whitgift, and appears for the first time after the revision by King James on his sole authority. The place it then occupied was among the collects at the end of the Litany. See Cardwell's Conf. p. 235. Proctor, p. 220. Keeling, pp. 24,45, S°- The prayers for the Queen, &c. are placed in precisely the same situation they would have occupied, had they been repeated in the Ordinary Office by the English Church in ancient times. See Palmer, in loco, vol. i. p. 218. ' " O omnipotens sempiterne Deus, qui facis mirabilia magna solus : prsatende super famulos tuos pontifices, et super cunctas > Brev. Sar. Psalt. fol. x.^ii. Memorise Communes ad Laudcs. E\)e (BxXiu for mornins ant (iBbcniug f rasjcr. 179 as desire the prayers of the Church before the Prayer for all Estates of Men, as the congregation are adver- tised of the fact in the Prayer itself. " A General Tlmnhsgiving " It is customary to introduce the General Thanks- giving daily in this place; but there is no rubrical authority for its continual use, which rests on purely voluntary grounds. Some ritualists hold that its inter- polation interrupts, as it certainly lengthens the Ser- vice ; others that it perfects the Eucharistic analogy of the Office, holding as it does a parallel position to the " Gloria in excelsis" in the Liturgy. Its use or disuse daily, or otherwise, must be left entirely to the discretion of the Officiant. "A Prayer of S. Chrysostom."'^ The Prayer of S. Chrysostom sums up in a reverse or retrospective order the features of the foregoing Office, desiring first the fulfilment of our petitions; secondly, knowledge of God's truth ; thirdly, life ever- lasting, the occupation of which will be endless praise. And though this was perhaps not contemplated in ap- congregationes illis commissas, spiritum gratise salutaris : et ut in veritate tibi complaceant, perpetuum eis roreni tuss benedictionis infunde." — Brev. Saris. Psalt. fol. Ix. p. 2. Paris, 1556. This collect is as old as tlie fifth century, being found in the Sacramentary of Gelasius, a.d. 494. Gelasii Sacramentar. Mura- tori, torn. i. p. 719 (quoted from Palmer). This was originally one of the prayers after the Litany, and was also in the Scotch Service Book (1637), though slightly altered. See Keeling, 50, 51. There haa been an English version of it in the Primer since the fourteenth century. See Maskell, Mon. Eit. vol. ii. p. 107. 1 This prayer is found in the Liturgies of SS. Basil and Chrysos- tom ; and although the composition of it cannot be traced to either of those fathers, the prayer has been very anciently used in the Liturgies which bear their names. This prayer was placed at the end of the Litany when that service was revised by Cranmer in 1544, and at the conclusion of the Daily Matins and Evensong in 1 66 1, according to the rubric of the Prayer Book for Scotland (1637). — See Proctor, in loc. p. 222. i8o E\)z ©itrer for iHorning anb (BhtniuQ ^rager. pointing it, it is at least significant, that in its ancient Eastern position it was part of a prelude (the prayer of the second antiphon to the hymn "Only begotten") to the Holy Communion. The Benedictory Prayer.^ " 2 Cor. xiii." The Prayer which concludes our Office stands re- lated in several ways to the ancient ritual. It repre- sents, first, the closing Prime and Compline benedictions, of which the former was in the Name of the Father, Son, and Holy Ghost. Again, it was the short chap- ter used at Terce, or Nine a.m. Office, on Sundays throughout the West ; and as such, and not merely as a suitable apostolic benediction, found its way to its present position. But the selection of it for that hour on the first day of the week, (said to be due to S. Ambrose), doubtless arose from the fact that it formed throughout the greater part of the East the introduc- ' This prayer ia derived from the Liturgies of the Eastern Churches/ in which it has been probably used from the most pri- mitive times. It is a common form of blessing used by S. Paul, at the close of his epistles, turned into a benedictory prayer. The benediction appointed in the Breviary at the conclusion, of the prayers at Prime was nothing more than the ordinary commence- ment of a religious action, " In the Name of the Pathee, and of the Son, and of the Holy Ghost." This was omitted in the Re- formed Offices, but nothing was substituted until our present pre- catory form was placed at the conclusion of " the Litany used in the Queen's Chapel." The words are somewhat altered from what they are in the text whence they are taken. For, i. The first per- son is put for the second, so that the Officiant shares in them : 2. The word " evermore" is added. By the former of these alterations the form is turned from a benediction into a prayer. It is also expressly called a " prayer" in the rubric before the Prayer for the Sovereign. There is therefore no direction for the Officiant to stand whilst he utters it, as there would have been had it been a benediction, — he remains kneeling as in the other prayers. — See Proctor, p. 222, and Stephens' ed. of Book of Common Prayer, in loco. ^ The form occurred in the Litur- I nople, and Jerusalem. — Gear. Euchol. gics of Antioch, Caisarea, Constanti- | pp.75 — 165. El\z ©rljfr for JHorntng m'a Abetting ^rager. 1 8 1 tory benediction to the more solemn part of the Com- munion Office; for the celebration of which Nine a.m., the hour of the descent of the Holy Spieit, was more especially set apart. The chief excellence accordingly of this conclusion is, that while it breathes the present peace of old apostolic blessing, it is nevertheless not an absolute conclusion at all, but points onward still to some better thing hoped for ; and so leaves the spirit, which has most faithfully yielded up itself to the joys of this lower service, in the attitude of one unsatisfied still, and expecting a higher consolation. " 7/er« endeth the Order for Morning Prayer throughout the Year." 145. Manner of leaving the Choie. T"^HE Clergy and choristers leave the chancel and J- return to the sacristy in exactly the same order in which they entered it (See Pars. 1 1 9, 1 20), the people standing in like manner as when the procession entered the nave before the beginning of the Office. N.B. — After Office the Service Books should be placed in their covers by the Sacristan.^ 146. THE OEDEK FOB EVENING PKAYEE, DAILY THROUGHOUT THE YEAR. THE rules for Evensong mainly follow those for Matins. On great occasions, when there are many clergy present, and the stalls are all filled, and solemn Yespers are being sung, the Officiant, vested in 1 " Be they (viz. the Service Books and Bible) well and fairly bound and embossed 1 and at end of Divine Service are they clasped or -well tied up with fair strings, to keep out dust and soil, and to prevent tearing of the leaves f — Bp. Montague's Visitation Arti- cles, p. 49, No. 3. [82 srijE ©rtfer for IHornins anti €ijntiitg f rnstr. cassock, surplice, and cope of the colour of the day, attended either by two Clergy in albs and dalmatics, also of the colour of the day, or by two Acolytes, may occupy a position with his attendants on the south side of the sanctuary — not in the sedilia proper, but on stools or forms placed in front of the sedilia thus : — North. Holy K^ Altar. South / Deacon or Acolyte. All facing the (Priest OflEiciant North. at Vespers. Deacon or \ Acolyte. I 147. The Magnificat. T was formerly the old English custom to use in- cense at the Magnificat, and to light tapers at the Antiphon-lectern or near the Altar. " While the Antiphon of the 'Benedictus' or 'Mag- nificat' was being sung, the Priest, who had retired during the last verse of the hymn, returned with his silken cope, Taper-bearers and Thurifers ; and the boy having offered him the Thurible, he filled it with in- cense and blessed it ; and bowing to the altar, censed it in the middle, then the right, then the left, then the reliquary of the church; then bowing at the lowest step of the Altar, he returned to his stall. Then the boy censed the Priest himself, then the Eulers of the Choir, then the Dignitaries in order, beginning with the Dean's side and ending on the Precentor's side : bowing to each as he did so." From the Ai'lyngham MS8. at Vespers. Chambers' Sarum Psalter, p. 65. Vide also the Sarum Consuetudinary, iu loco. On Sundays and Festivals incense should be used at Evensong, during the singing of the M(iJ< this incense, and grant that we who are permitted to worship Thee in Thy courts on earth, may hereafter adore Thee for ever in heaven. Amen ;" and then proceed to incense the Altar. He should incense the Cross first with three swings of the thurible : then the Gospel, and after that the Epistle side of the Altar. He then incenses the Altar from end to end, beginning at the Epistle corner, going on to the Gospel corner and returning to the centre, where, swinging the thurible from side to side for a few moments, he again incenses the Cross, and then returns the thurible to the thurifer, who will proceed to incense (i) the Priest Officiant at Vespers, (2) the assistant Clergj^, and (3) each side of the choir, and lastly (4) the congregation, first toAvards the north and finally towards the south side. 1 84 srtjE (Btatx for iEorntns anli ((Hbentng ^rager. At the conclusion of the Evening Service — after the Sermon — if there be any Hymns sung, collections made, collects said, or blessing given, the same posi- tions as those indicated in the above diagram may again be taken up by the Priest officiating and his assistants. 148. CAUTIONS AND DIEECTIONS. Caution to Officiant and Choir in kecitation OP THE Divine Offices. THE officiant and choir should rather use a mono- toned rendering of the confession than any other, as its position in the Divine Office is merely intro- ductory. The Creeds in the Divine Office are said jundis manibus throughout. The members of the choir should be instructed to stand upright, and not to lean slovenly against either the back or front of the stalls. They should not look about them, nor stare down the church, but should be intent on the work of praising Almighty God. When they kneel, care should be taken that they do so reverently, in order, and in a formal and regular manner. All should kneel down together, and all should rise together. In the Divine Offices the choir should turn to the east at the Glorias, and during Evensong, at the Magnificat, i. e. if it be the custom of the Church to do so. No individual member of the choir should introduce any practices which have not had the sanction and approval of the Priest of the church and of the appointed master of the ceremonies. During the collects and prayers the choir should kneel jundis manibus. During the Lessons and Sermon, they should be careful to sit upright, and not to lounge nor look about. They should not sit cross-legged, and their hands should be placed in the lap. They will make the sign of the cross at the beginning and end- Kift ©ibcr for IHorning anti ^bening ^rager. 185 ing of each Office, and in other parts of Divine Service when and where it is the custom to do so. 149. The Cope.^ IT is proper, and qtiite in accordance with the terms of the rubric of Edward VI's First Prayer Book, to wear a Cope of the proper colour of the day at Solemn Vespers, viz. on the Evensongs — both First and Second — of Sundays and Festivals. The cantors also should wear Copes on great solemnities, 150. The Collects. BOTH Sarum, Koman, and Greek Offices order the Collects, properly so called, to be said standing. Our present rubric at Evensong, placed at the head of the Versicles and Eesponses, does the same. Notwith- standing custom to the contrary, it is undoubtedly right — following the ancient tradition of the Church of England — that the Collects be said standing. At the commencement of each Collect the Officiant's hands should be slightly extended ; they should be joined, however, during the singing or saying of the Collect itself. The taper-bearers should stand on either side of the Officiant during the saying of the Collects. 151. Eeading. THE way in which many pronounce, or rather mis- pronounce, is a growing defect in reading, viz, it is pronounced more like the Italian or French long «, or like our au ; whereas it should have a round sound. 152. A Collection after Office, IF a "Collection" is made after Office, a Hymn, Metrical Litany, or Anthem should be sung, during ' Copes were worn at Durham till lately. See Hierurgia Anglicana ; Table of Contents, p. xvii. 1 86 Elje (Bxtitx for iHorntnfl anU €bentng ^rager. whicli the Alms should be collected by deacons, aco- lytes, or other fit persons, habited in cassock and surplice. The alms-bags will be reverently presented to the Priest, who will place them on the altar. 153. Deess op the Preacher after Office. Cassock, surplice, hood or tippet, and stole. 154. CREED OF S. ATHANASIUS. Quicunque vult. AT MORNING PRAYER. " Upon these Feasts ; Christmas Day, tlie Epiphany, Saitif Matthias, Easter Day, Ascension Day, Whitsun Day, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, shall be sung or said at Morning Prayer, instead of the Apostles' Creed, this Confession of our Christian Faith, commonly called The Creed of Saint Athanasius, by the minister and people stamding." IT will be seen from the Eubric that the Athanasian Creed, or as it has been called the Psalm Quicunque vult, is ordered on all Feasts of our Lord ; on that of the Holy Ghost ; on that of the Ever-Blessed Trinity ; on that of the Forerunner; and on that of every Apostle whose eve is fasted, with two exceptions, SS. Peter and Thomas; in the first instance, because it has already been said five days previously; in the other, because it will be said four days subsequently. With the occasion then of repeating the Creed, the repetition is dropped, and this is perfectly in analogy with Catholic use in other points. It should be remembered that the Creed of S. Athanasius is sung or said upon certain Feasts, and when those Feasts are onli/ commemorated hy the use oj the Collect as a memorial, the Psalm Quicunque vult is not to be used. For instance, when Advent Sunday falls on S. Andrew's Day, the Sunday takes precedence i:f)« ILttang. 187 of the Saint's Day, being its superior, and consequently the Service for the Sunday is used, the Saint's Day simply commemorated by its collect, and the Atha- nasian Creed is not said. This Creed should never be sung when the Service for the Feast on which it is ordered to be said is not used. In some churches the Athanasian Creed is strangely enough the only portion of Matins which is said collo- quially — not even monotoned ; but this is most anoma- lous, and arises from the current notion that Creeds are not Hymns, contrary to the universal acceptation of the Church. THE LITANY. " Here followeth the Litany, or General Supplication to be sung or said after Morning Prayer upon Sundays, Wednesdays, and Fridays, and at other times, when it shall be commanded by tlte Ordinary.'" 156. Vestments. Cassock, surplice, and hood ; or cassock, alb,* and tippet. 157. Position of the Litany-desk.^ THE small desk for the Litany should be placed, as the Sarum Processional directs, in the midst of ' In the Sarum Rite, the rubric specifies the alb as the projjer vestment. " The Priests and their Ministers in albs without the Cross."^ See Chambers' Sarum Psalter, p. 466. On Easter Eve, when alone the Litany was actually incorporated in the Mass, the Priest put off his chasuble and put on a red cope until the Litany was finished. See Chambers' Psalter, ibid. 2 " Immediately before High Mass, the Priest, with others of the choir, shall kneel in the midst of the church,'' and sing or jilainly say and distinctly the Litany which is set forth, in English, with the suffrages following." — Injunctions of Elizabeth, 1559. Sjiarrow's Collection, p. 72. " The Priest goeth from his seat into the body of the church, " Probably the Processional Cross. | ''i.e. In the midst of the nave. 1 88 Wiiz ©rUer for JKorntng anti iS'btninQ frager. the choir, viz. between the east end of the choir and the altar. While some ritualists hold that the desk should be placed in front of the gates of the Eood Screen, at the east end of the nave ; the ancient English use seems preferable. If it be at all in the way at other times, it may be removed ; especially for a great function. 158. TWO Priests, or a Priest attended by two choirmen or two acolytes, can sing the Litany. If the Priest be unable to sing himself, the Cantor or Pre- centor may take the Priest's part. When the Litany is used as a distinct Service, the Canon requires that warning shall be given to the people by tolling of a bell.^ The Litany may be said in procession — the effect of which is very solemn. 159. " A LL manner of persons then present shall rever- -^-^ ently kneel upon their knees, when the . . . Litany and other Prayers are read." Canon XVIII, 1603. 160. Notice of Peesons who desiee the Peatees OF THE ChUECH. WHEN persons in sickness desire the prayers of the Church, notice should always be given (though not by name after the first time) at the com- and at a low desk before the chancel door . . . kneels, and says or sings the Litany. See the Prophet Joel, speaking of a place be- tween the porch and the altar, where the priest and the prophet were commanded to weep and to say, 'Spare Thy People, O Lord,' (fee. at the time of a fast." — Bishop Andrewes' notes in Nicholls' Commentary, p. 23, second edition. 1 Canon XV of 1 6of. Archbishop Grindal was the first who ordered the Morning Prayer, Litany, and Communion Office to be celebrated at the same time. Thus a Protestant innovation was introduced, which has produced much mischief, and needs to be vigorously set aside. STfje (Occasional Erasers. 1 89 mencement of the Litany in these words, " The Prayers of the Church are desired for A.B." " That it may please Thee to preserve all that travel by land or by water, all women labouring of child, all sick persons, and young children ; and to show Thy pity upon all prisoners and captives." After the words '' sick persons" a pause should be made for the offering up of special prayer ; but no clause need be inserted such as " especially for those," &c. 161. WHEN" the Holy Communion is to follow the Litany — the clergy and choir may return to the Sacristy to vest, in the same processional order as at Matins. 162. THE Litany ought never to be said on Wednesdays or Fridays, if a Festival occurs on those days ; because, of course, the Office of the Feast takes the place of the Office of the Feria. And should a Festival of a higher character than an ordinary Sunday occur on Sunday, the Service being that of the Feast and not of the Sunday, the Litany will be omitted for the same reason. 163. THE OCCASIONAL PEAYERS. PRAYERS AND THANKSGIVINGS UPON SEVERAL OCCASIONS, To be used before the two final Prayers of the Litany, or of Morning and Evening Prayer. PRAYERS. " In the Ember Weeks, to be said every day, for those that are to he admitted into Holy Orders." THE second Ember Collect seems most suited for Saturday, the other for the previous days in Ember Week. 190 Else ©rtier for ilornins antJ (BhtninQ IPrager. "A Prayer that may be said after any of the former." See Par. 114, p. 136. " A Prayer for the High Court of Parliament, to be read during their Session." If the Houses adjourn themselves for a fortnight or longer time, it is still the same Session, and consequently this prayer is to be used. It should not be used if they are prorogued for a shorter time, because that period is not reckoned part of the ' Session, they not being em- powered to do business, as upon adjournment they are. " A Collect or Prayer for all Conditions of men, to be used at such times when the Litany is not appointed to be said." Bishop Gymning, the reputed author of this prayer, would never suffer it to be read in the chapel of his college at Evensong. Its use must be left to the discretion of the Ofllciant. THANKSGIVINGS. " A General Thanksgiving." See supra, Par. 144, p. 179. 164. THE COLLECTS, EPISTLES, AND GOSPELS, TO BE USED THEOTJGHOUT THE TEAK. " Note, That the Collect appointed for every Sunday, or for any Eoly-day that hath a Vigil or Eve, shall be said at the Evening Service next before." Sundays before Advent. THE following is the correct rule for the intro- duction of Epiphany Sundays before Advent, when necessary : — If there be twenty-two (the fewest 2rf)c Colkrts, ((Hpistles, anti ffiospcls. 191 possible), twenty-three, or twenty-four Sundays after Trinity, the Collect, Epistle, and Gospel marked as for the twenty-fifth Sunday are to be said on the Sunday next before Advent, to the omission of the others. If there be twenty-six, on the twenty-fifth are to be said the Collect, Epistle, and Gospel of the sixth Sunday after Epiphany. If there be twenty-seven (the greatest number possible), on the twenty-fifth the Collect, &c. of the fifth ; and on the twenty-sixth, those of the sixth after Epiphany. And the Collect, Epistle, and Gospel marked as for the twenty-fifth Sunday after Trinity, are always to be said on the Sunday next before Advent.^ The First Sunday in Advent. " This Collect is to be repeated every day, with tlie otlmr Collects in Advent, until Christmas-Eve." " "With the other Collects," that is, as a " memorial" after the Collect for the day and other memorial Collect if there be one. The Epiphany. The Eubric after the Circumcision is as follows : — " The same Collect, Epistle, and Gospel shall serve for every day after unto the Epiphamy." Acting by analogy," the Collect, Epistle, and Gospel serve for every day after until the Sunday after Epi- phany. At Saturday Evensong the Collect for the Sunday will, of course, be used instead of that for the Epiphany. The Ascension Day. On the days between this Feast and the Sunday after, the same rule will, of course, be followed. 1 There are Lessons given for twenty-six Sundays. For the Twenty-seventh, when it occurs, the Lessons must be taken from the Monthly Calendar. Eixt 0cca0tonal ©fltfce^. 165. THE MINISTRATION OF PUBLIC BAPTISM OF INFANTS, TO BE USED m THE CHCJECH. FOE Holy Baptism should be secured— (i.) The integrity of the matter. (2.) The integrity of the form. (3.) The contact of the matter with the person. (4.) The essential unity of the action in combination of matter and form together. " T?ie people are to be admonisJied, that it is most convenient that Baptism should not he administered hut upon Sundays and other Holy -days, when the most number of people come together: as well for that the congregation there present may testify the receiving of them, that he newly haptized into the numher of Christ's Church ; as also because in the Baptism of Infants, every mam present may he put in remembrance of his own profession made to God in his baptism. For which cause also it is expedient that baptism be administered in the vulgar tongue. Nevertheless {if necessity so require), children may be baptized upon any other day. "And note, that there shall be for every male-child to be baptized tv>o godfathers undone godmother: and for every female, one godfather and two godmothers.^ ' In a council held at York, in 1 195, it is decreed : — " Statuimiis ne in baptismate plures quam tres suscipiunt puerum de sacro fonte ; masoulum duo mares, at una mulier ; foemiuam duEe foeminse, et unus mas." A similar order was made in a council at Durham, (Wilkins' Cone. Vol. i. p. 576), a.d. 1220. And again at a Synod of Worce.ster {Ibid. Vol. i. p. 667) in 1240. The Canon (XXIX) which forbids parents to be sponsors for their own children, is ElfZ Public Baptism of 3Infants. 1 93 " When there are children to be baptized, the parents shall gioe know- ledge thereof overnight, or in the morning before the beginning oj Morning Prayer to the Curate. And then the godfathers and godmothers, and the people with the Children, must be ready at the font, either immediately after the last Lesson at Morning Prayei; or else immediately after the last Let-son at Livening Prayer, as the Curate by his direction shall appoint. And the Priest coming to the font (which is then'' to be filled with pure water) and standing there, shall say." If Baptism be administered after the Second Lesson at Evensong, the choir and Priest should go in proces- sion to the font. On either side of the Priest an Acolyte should walk, one with the Service Book, and the other with the Baptismal shell and napkin. If several children are to be baptized, the Acolyte or parish clerk should instruct the people with male children to stand on the Priest's right (facing east), and those with females on his left.^ Care should be taken, for the sake of order and so that no delay be caused, that those in charge of the children be directed to give them into the Priest's arms with their heads towards his left shoulder. The males will be baptized first, and then the females. in strict conformity with tte Sarum rubric ■. — " Similiter pater vel mater non debet proprium filium de sacro fonte levare, nee bap- tizare, nisi in extremse necessitatis articulo." This, however, does not seem to have been always observed. In Leofric's Missal we find the words, " Et acoipiat presbyter eos a parentibus eorum," which, explained by a further order given in the Bangor Pontifical, that the same parties who give the child to the priest should take it back from his arms, would necessarily imply that parents might be admitted to answer for their own children. Our own rule forbids the father, but allows the mother to be sponsor. See Canon XXIX. ' In some churches it is the practice for an acolyte to fill the font with pure water, (for which purpose a large latten vessel should be provided), in the presence of the congregation, imme- diately before the administration of Holy Baptism. 2 " Masoulus autem statuitur a dextra sacerdotis ; mulier vero a sinistris." Manuale ad usum percelebris ecolesiae Saris. 1554; Ordo ad fac. cat. In Leofric's Missal, " Baptizantur primi masculi, deinde foeminse." 194 E\iz ©ccastonal ©ERas, Vestments : cassock, surplice, two stoles, one of violet and one of white silk. The violet stole to be worn till the Interrogations, when the white one is assumed. The ancient Sarum use was to wear a violet stole in the first part of the Office, and to lay it aside for a white one before the Interrogations and the " Ego te baptizo," &c. The Eoman use^ is the same. The names of the Sponsors should always be sent in with the notice of a Baptism that is desired to take place ; and they should be made to answer the questions one by one. " It appertaineth to the Office of a Deacon, in the Church where he shall be appointed to serve, in the absence of the Priest to baptize Infants." — Ordinal. In this case it is desirable to have at least one lay clerk, acolyte, or chorister in attendance, habited in cassock and short surplice, or cotta, to hold the Service Book, and shell (if the Deacon use one), and to make the responses, &c. A napkin of fine linen, marked with a small cross, should always be prepared for use at the font, e. g. to wipe the officiant's fingers before taking the Service Book into his hand again. It is proper for the Priest, in celebrating this Sacra- ment, to make the sign of the cross (" Hie dividat sacer- dos aquam manu sua dextra in modum crucis." — Eitual. Sarisb.) in the water at the words, '* Sanctify this water," in the Prayer of Benediction. He also makes the sign of the cross on the child's forehead, as the rubric directs. It should be made with the thumb of the right hand. He ought to stand throughout, according to the Sarum use, "versus orientem."^ The custom of the Western Church, English as well ' " Tunc Sacerdos indutus superpelliceo et stola violacei coloris," &c. — Kituale Angl. Bangor, MSS. " Hie deponit stolam violaceam, et sumit aliam albi coloris." — Eit. Rom. Lutetiaa Parisiorum, 1665. (De Sao. Bap.) ^ Saris. Manualo. STfje Public Baptism of Mants. 195 as Eoman, is to pour the water in baptism thrice^ — once at the Name of each Person of the Ever-Blessed Trinity — on the head of the recipient (which should always be uncovered for that purpose).^ Sprinkling is not recognized by the Eubrie of the English Church.^ By the Canon law, confirmed by the Ecclesiastical Courts, baptism, although administered by a woman or even by a heretic or schismatic, ought not, if the proper form and matter have been used, to be iterated, conditionally or otherwise. "With regard to names given to children, the Priest has the power of altering them if they seem to him improper. It is well to give the godfathers and god- mothers, in such a case, time to change the proposed name. There is a constitution of Archbishop Peckham,* ' "In the ancient Churcli the child to be baptized was thrice dipped in the font, in the Name of the Father, and of the Son, and of the Holy Ghost ; semblably is he to be thrice aspersed with water on his face, (if for fear of danger, not dipped, as the Book of Common Prayer appointeth), the Priest using those sacramental words ; after which act doth he receive the child into his arms, unto Christ's flock, and then set the badge of Christianity upon him, signing him with the sign of the Cross." — Bishop Montague's Visitation Articles, p. 72, No. 7. '^ The ancient English form of Baptism is as follows : — " Deinde accipiat sacerdos infantem per latera in manibus suis, et interrogato nomine ejus, baptizet eum sub trina immersione, tantum Sanctam Trinitatem invocando ita dicens, N. et ego haptizo ie in nomine Patris ; et mergat eum semel versa facie ad aquilonem, et capite versus orientem : et Filii; et iterum mergat semel versa facie ad meridiem : et Spiritus Sancti; Amen. Et mergat tertio recta facie versus aquam." At the same time affusion was allowed according to our present custom. The practice of signing the infant with the chrism followed immediately on the baptism. In our formulary the announcement of its public reception into the Church takes the place of this ceremony, and of that of putting on the chrism. Hence the sign of the Cross is made upon the child's forehead with the thumb.'- ^ Immersion is the rule of the English Church, with pei-mission to use affusion. '' Lynwood, Lib. 3, tit. 24. "Attendant sacerdotes, ne lasciva ' "Hie liniat infantem de ipso I modum crucis, dicens." —Manuale chrismate cum poUice in vertice in | Sarisbur. fol. xiii. 1 96 Efje Occasional ©mces. A.D. 1 28 1, which directs the Clergy to take care not to allow wanton names to be imposed on infants, especially those of the female sex. After a Baptism, the water should be let off immediately, otherwise it might be often consecrated over again. 166. THE MINISTRATION OP PEIVATE BAPTISM OF CHILDEEN IN HOUSES. " The Curates of every parish shall often admonish the people, that they defer not the baptism of their children longer tluzn the first or second Sunday next after their birth, or other Holy-day falling between, unless upon a great and reasonable cause, to be approved by the Curate. "And also they shall warn them, that without like great cause and necessity they procure not their children to be baptized at home in their houses. But when need shall compel them so to do, then baptism shall be administered on this fashion : " First, let tJie Minister of the pa/rish {or in his absence, any other lawful Minister that can be procured) with them that are present call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the Form of Public Baptism, as the time and present exigence will suffer. And then, the child being named by some one that is present, the Minister shall pour water upon it, saying these words : " li. I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen. " Then, all kneeling down, the Minister shall give thanks unto God, and say, " We yield Thee hearty thanhs, most merciful Fatlier, that it hath pleased Thee to regenerate this infant with Thy Holy Spirit, to receive hivufor Thine own child by adoption, and to incorporate Mm inio Thy holy Church. And we humbly beseech Thee to grant, that as he is now made partaker of the death of Thy Son, so he may be also of His resurrection; and that finally, with the residue of Thy Saints, he nomina, quse scilicet, mox prolata, soneut in lasciviam, impoui per- mittant parvulis baptizatis, sexus prsecipne fceminini." But sec Stephens' edition of Book of Common Prayer, vol. ii. fol. 1286. ^ribate aSapttsm of (tttltiwn. 197 may inherit Thine everlasting kingdom; through tlie same Thy Son Jesus Christ our Lord. Amen." NOTE, as in the case of Public Baptism, that at the words, " Sanctify this water," &c. the sign of the cross should be made. Thus stood the rubric directing it in the order for the Benediction of the Font in the Sarum Eitual — "Hie dividat Sacerdos aquam manu sua dextra in modum crucis." For private baptism it is convenient for the parish Priest to have a baptismal basket, containing an Office Book in small quarto; a small brass vesseP marked with a cross and sacred monogram, and lined with lead — the material of the vessel itself being latten ; a surplice, two stoles — one of violet, the other of white silk ; two linen napkins — one to spread on the table, and the other to wipe the fingers, both marked with a red cross; and a baptismal shell. The proper prayers to use are, the Lord's Prayer ; " Almighty and immortal God;" "Almighty and everlasting God, heavenly Father;" "Almighty, ever-living God." The water, of which it is well, therefore, only to bless a small quantity, should be taken into the church, and poured into the font, and allowed to run away through the drain. "And let them not doubt but that the child so baptized is laiufidly and sufficiently baptized, and ought not to be baptized again. Yet nevertheless, if the child, which is after this sort baptized, do afterwards live, it is expedient that it be brought into the church, to the intent that if the Minister of the saine parish did himselj baptize that child, the congregation may be certified of the true Form of JSajytism by him privately before used: in which case he shall say thus, " I certify you, that according to the due and prescribed order ' The vessel used in pi-ivate baptisms seems anciently to have been of sufficient size for the practice of immersion, as may be gathered from a gloss of Lyn wood's (Lib. 3, tit. 24), who, speaking of an order that the vessel employed as above should be burnt or set aside for the use of the Church, explains this to mean such uses as to wash vestments in, " vel possunt talia vasa verti ad usum prselati ecclesise in aliquo miiiisterio honesto." 198 S:|)e ©ccasioMi ©ffices, of the Church, at such a time, and at such a place, before (livers witnesses I baptized this child." The Priest having certified the faithful of the true Form of Baptism will then proceed to admit the child into the Church, beginning the Office provided for that purpose, (see the Ministration of Private Baptism of Children in houses. Book of Common Prayer), at the Gospel. "But if the child were baptized by any other lawful Minister ;^ then tlie Minister of the parish where the child was born or christened, shall examine and try whether the child be lawfully baptized, orno. In which case, if those that bring any child to the church do answer that the same child is already baptized, then shall the Minister examine them further, saying." The best plan which can be adopted in uniting the two Baptismal Offices for Infants, is to cause the child (or children) that is about to be admitted into the Church to stand in a separate position (the sponsors of such child remaining with the other sponsors) and then to proceed with the Service as though it were an ordinary baptism till after the benediction of the water ; and this done, to call up the child and receive it into the Church before the others are baptized. In this way there is no real awkwardness in the Service, provided that the sponsors of the child to be admitted can be made to understand that they are not to answer the third question — " Wilt thou be baptized in this faith ?" ' The term "lawful minister" with regard to the Sacrament of Baptism includes under certain circumstances not only persons clerical but lay. But even if it meant an "ordained" minister only, it would simply act as a discouragement to lay and schis- niatical Baptisms, for which purpose it was introduced in the Book of 1604. Such baptisms were treated as irregular but valid, and therefore not to be reiterated conditionally or otherwise, for the proper matter and form are alone essential to this Sacrament, " a lawful (ordained) minister is not." See Maskell's Holy Baptism, 0. ix. Proctor, p. 361. Ctirdwell's Hist, of Conf c. iii. Public aSapttsttt of sucfj as arc of i^tpct ^[cars. 1 99 THE MINISTRATION OP BAPTISM TO SUCH AS AEE OF EIPEE YEARS,! AND ABLE TO ANSWER FOR THEMSELVES. " When any such persons, as are of riper years, are to be baptized, timely notice should be given to the Bislwp, or whom he shall ap- point for that purpose, a week before at the least, by the parents, or some other discreet persons ; that so due care may be taken for their examination, whether they be sufficiently instructed in the Principles of the Christian Religion; and that they may be ex- horted to prepare themselves with Prayers and Fasting for the receiving of this Holy Sacrament. "And if they shall be found Jit, then the Godfatliers and Godmothers (the people being assembled upon the Sunday or Holy day appointed) shall be ready to present them at the Font immediately ajter the second Lesson, either at Morning or Evening Prayer, as the Curate in his discretion sJiall think fit. "And standing tliere, the Priest shall ash, whether any of the piersons here presented be baptized or no: If they shall answer. No ; Then shall the Priest say thus." 167. Immersion and Affusion. " Then shall the Priest take each person to be baptized by the right hand, and placing him conveniently by the Font, according to his discretion, shall ask the Godfathers amd Godmothers the name ; and then shall dip him in the water, or pour water upon him, saying." ''r'HE Priest may either immerse the head of the J- adult in the water, or pour water upon it. In some cases where the adult has required total immer- • " Si baptizandus non poterit loqui, vel quia parvulus, vel quia mutus, vel quia segrotans aut aliunde impotens, tunc debent pa- trini pro eo respondere ad onines interrogationes in baptismo. Si autem loqui poterit, turn pro seipso respondeat ad singulas orationes nisi interrogationes sui nominis tantum, ad quas semper patrini sui respondeant pro eo." — Manuale Sarisbur. De Baptismo, fol. xlvi. Some Priests make the determination ■which Service should be used to depend on whether or no the child is of an age to be con- firmed. At twelve or thirteen a child may very well be confirmed, and therefore should answer the questions for itself. 200 €\}t (Occasional ©fittces. sion, a bath or some large vessel has been brought into the Church ; but there is no specific authority for this uncommon practice. The water must be placed in the Font and nowhere else. It should be pointed out to a person wishing for total immersion that dip- ping does not necessarily imply the submersion of the whole body, but rather the immersion of a part thereof (viz. the head), and even if it did imply total submer- sion, the adult, from whatever cause, is physically incapable of being so dipped in a Font constructed for the immersion of infants (and of these probably only the partial immersion was contemplated, as is evident from the directions as to Trine immersion in the ancient Eubric, and from the Rubric in the First Book of Edward VI), and that the word "dip" is retained in the office for adults as a protest that the Church only contemplates Infant Baptism, and uses the word to the adult which was more conveniently applied in the case of infants.^ 1 68. Cautions and Directions. ''P^HE Priest during the entire service will stand fac- J- inff east on the platform of the Font, in order not only to perform the function conveniently, but to be seen of the people in the action of pouring the water. Immediately after the child is baptized, and with- out descending from the stone platform of the Font, ' It is very strange that so good a ritualist and theologian as Johnson (see 27ie Glergi/man's Vade Meeum, p. z i ) should suggest that Fonts should be made large enough for the submersion of adults ; a practice which would have gone far to discourage the Church's Rule of Infant Baptism, and in behalf of which the word " dip," (whether taken to mean total or partial immersion), in the Kubric, in " The Ministration of Baptism to such as are of riper years," affords no ground to argue in favour of total immersion of adults, whether in Fonts constructed for that purpose or in un- authorized vessels.' * The editor [of the first Edition] knows an instance of a bath having been brought into the church for an adult Baptism in the Diocese cf Ely, and has heard of some recent cases where the demand has been made. ^Public Baptism of suclj as au of Eiper ^ears. 201 the Priest will proceed with the Collect of Eeception, — he will thus be seen by the faithful when he makes the sign of the Cross on the child's forehead. The prayer should be said without the use of the Service Book. After the prayer he will (without leaving the platform) deliver the child to the person in charge of it. The whole function should be most carefully per- formed. 169 The RocHET.i A SHORT surplice with close sleeves (Rochet) is far more convenient for the administration of this Sacrament than the ordinary surplice, which is apt to get soaked with water in the sleeves. 170. Parents not to Baptize their own Children.^ IF a Priest or Deacon may not be had, in an urgent case of private Baptism (the speedy death of the 1 Winchelsea's Constitution, a.d. 1305, in force by virtue of 25 Henry VIII, c. 19, orders, amongst other ornaments and furniture to be provided for Divine Service by the parishioners, one rochet ("unvm Roclietum"). The following is Lynwood's gloss: "The rochet differs from the surplice, because the surplice has hanging sleeves, but the rochet is wiilwut sleeves, and is ordered for the clerk who serves, or perhaps for the work of the Priest himself in baptizing infants, lest his arms be hindered by the sleeves." See Gibson's Codex, fol. 225. The rochet, however, may be either with or without sleeves. See Pugin's " Glossary of Ecclesiastical Ornament," Art. SurpUce. If with sleeves, they should be rather tighter from the elbow to the wrist, and somewhat more full at the shoulder (decreasing towards the elbow) than those of the alb. A rochet with sleeves is most convenient for Baptisms, as it protects the cassock sleeve ; and as, in point of fact, a rochet is a cotta with the sleeves diminished, closed and gathered round the wrist, it answers to the description of " a decent and comely surplice with sleeves." — LVIIIth Canon of 1 603. Not that the Canon can limit the Rubric which orders the ornaments of the second year of Edw. VI. ^ The following are the old English Rubrics on the subject : — "Non licet laico vel mulieri aliquem baptizare nisi in articulo necessitatis. Si vero vir et mulier adessent ubi immineret neces- sitatis articulus baptizandi puerum, et non esset alius minister ad 202 2rf)e ©ccasfonal ®f&cts. child being apprehended) the parents had better get some male friend to baptize the child. If such cannot be procured, the father must administer the Sacrament ; the mother may only do so if the father knows not the Sacramental words, ^ or if some other impediment exists. 171. THE OEDEE OF CONFIEMATION, OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION.^ " Upon ilie day apjMmted, all that are to he then confirmed being placed, and standing in order, before the Bishop ; he {or some other Minister appointed by him) shall read this Preface follovnng." hoc magis idoneus praesens : vir baptizet et non nrnlier, nisi forte mulier bene sciret verba saoramentalia, et non vir : vel aliud im- pedimeutum subesset." " Similiter pater vel mater non debet proprium filium de sacro fonte levare nee baptizare, nisi in extremse necessitatis articulo : tunc enim bene possunt sine prsejudicio copula conjugalis ipsum baptizare, nisi fuerit aliquis alius prsesens qui hoc facere sciret et vellet." — Manuale Sarisbur. fol. xlv. ' The sacramental words ( = "form") are : "N. I baptize thee in the Name of the Father, and of the Son, and of the Holt Ghost." The " matter" is of course pure water. The water should be poured upon the head of the infant, and the contact thereofshould be plainly seen. Sprinkling is not only contrary to the rule of the Church, but in a case of private Baptism by a lay person, it might happen if the fingers were dipped into the water, that not even a drop in the hurry of the moment might come in contact with the child's person, in which case it would die unbaptized. The water ought to be seen evidently to run upon the child's person (not its clothes): laics should be careful to pour plenty of water upon the child. Two corollaries seem to follow here : — a. That the Priest should use some instrument like a shell for holding the water. (See Par. 165, 166.) /3. That the cap should be removed from the infant before it is given into the hands of the Priest. ^ The preparation of persons to receive the grace of Confirma- tion by the laying on of the hands of the Bishop, consists in these two things, viz. : i, instruction in the Catechism ; and 2, examina- tion of conscience according to the promises made at Baptism, In the latter, the parish Priest must do all he can to assist the candidates individually. The rite itself consists in the laying on of hands. Elje (Bxtitx of Confirmation. 203 IN the sacristy the proper vestments^ should be pre- pared for the Bishop, viz. a rochet, an amice, a surplice, a white stole, a white cope, a gold embroidered {aurifrigiata) mitre, and pastoral sta£f: and the usual surplices and cottas, for the Priests who are assistants. These latter wear white stoles. The pastoral staff may be carried in the Bishop's hand, or else borne before him by his chaplain. If the Litany is sung or said previously, a kneeling-stool should be prepared for the Bishop before the episcopal throne, which should be placed a little distance from the altar, against the north wall, facing the south. At the administration of this Sacrament^ the throne should be adorned with white hangings, and the arms of the diocese may be sus- pended behind. Seats and kneeling-desks should be prepared for the chaplains, one on each side of the throne. The altar should be vested in white, and vases of white flowers should be placed upon the super- altar. In the ancient English Church the lights on the ledge behind the altar were burning. At the actual time of Confirmation a chair should be placed facing westwards, before the centre of the altar, as at Ordinations. The question asked before is intended to satisfy the congregation that the candidate is in earnest. The Fii-st Book of Edward VI does not contain the renewal of Baptismal vows. ' "Whensoever the Bishop shall . . . execute other public min- istration, he shall have upon him, beside his rochette, a surplice or albe, and a cope or vestment, and also his pastoral staff in his hand, or else borne or holden by his chaplain." — Edw. YIth's First Prayer Book. The Eoman Pontifical does not order both the rochet and surplice. The rochet is ordered, unless the Bishop be a religiotis, in which case he wears the surplice instead. 2 « Therefore, neither it (Absolution) nor any other Sacrament else, be such Sacraments as Baptism and Communion are." — Second volume of Homilies, of Common Prayer and Sacraments. "Confirmation is a Sacrament of no mean character, though the Church does not place it among the two Sacraments (Baptism and the Lord's Supper) which are necessary to every one for liia own salvation." — Bishop of Chichester ; apud Newland's Confii-ma- tion and First Communion, p. 215. 204 €\)t ©ccastonal ©ffiireg. The candidates when about to be confirmed are led up in order by the parish Priest, either singly (which is the more correct mode) or in batches, as may be arranged, and kneel either at the footstep of the Sanctuary, or — so that the Service may be both seen and heard better — at the step of the chancel. When only a few are to be confirmed, they may be taken one by one to the Bishop, who confirms them, sitting in his chair. It is a Catholic custom for females to be dressed in white, and to wear veils without caps. 172. THE FORM OF SOLEMNIZATION OF MATRIMONY.* IN the sacristy should be prepared a surplice and white stole for the Priest, and also the Eucharistic vestments (white), surplices or cottas, for the clerks and servers, together with the Service Book and the books of registration. The altar should always be prepared for the cele- bration of the Holy Sacrament, in the event of the parties desiring to meet the Lord in His fullest mani- festation of grace ; or, if they have not desired it, as a testimony, that the Priest is ready to administer it, and wishes to do so. 1 " Have any been married in the times wherein marriage is by law'' restrained, without lawful licence, viz. from the Sunday next before Advent Sunday until the fourteenth of January ; and from the Saturday next before Septuagesinia Sunday until the Monday next after Low Sunday ; and from the Sunday before the Eogation week until Trinity Sunday V — Bp. Montague's Visitation Articles, p. 74, No, 17. ■ " Solemnizatio non potest fieri a prima Dominica Adventus usque ad octavas Epiphaniac exclusive ; et a Dominica )xx. usque ad primam Do- minicam post Pascha inclusive ; et a prima die Eogationis usque ad septi- mum diem Pentecostes inclusive; licet quoad vinculum his diebus contrahi possit." — Lj'nwood's gloss apud Gib- son's Codex, fol. 518. See also Stephens' edition of Book of Com- mon Prayer, fol. 1 502. Solemntjation of Hatrtmony. 205 The antependium should be white, and vases of flowers maybe placed on the super-altar. The deacon or sacristan will, of course, be careful to see that every- thing is prepared for the celebration. If there be a celebration, the chasuble and maniple for the celebrant, and tunicles for the deacon and sub-deacon, and man- iple for the deacon, may be laid upon a table in the Sacristy. The Office for Holy Matrimony consists of three parts, viz. the Address to the Congregation, the Be- trothal, ^ both of which the Eubric orders to take place in the nave,^ (in which will be prepared the faldstool), and the more sacramental part, imploring the graces needful for the married state, which is said at the altar. In pronouncing the first Benediction, the Priest should lay his hands on the heads of the man and woman. The Psalm (which except the woman be " past child- bearing" should always be the 128th, Beati omnes) is to be said in procession. " It is convenient that the new-married persons should receive the holy Communion at the time of their Marriage, or at the first oppor- tunity after their marriage." If the notice has been given to the Priest that a celebration is desired, he should wear an alb^ instead ' The words of Betrothal, and indeed great part of the Rite, are verbatim from the old Sarum Form. The old Kubric provided that the ring should be placed on the thumb of the woman's left hand at the Name of the Father, on the forefinger at that of the Son, on the third at that of the Holy Ghost, and on the fourth at the Amen. Some trace of this is found in our present Rubric, which says, "the man leaving the ring upon the fourth finger of the woman's left hand," ifce. and, indeed, the custom still prevails in some places. 2 "The persons to be married shall come into the body of the church."'^ — Rubric of Book of Common Prayer. ^ The Heref Missale even ordered the maniple to be worn — in violation of the rule that it was not to be worn at any service but the Holy Eucharist. — " Coram Prenbytero amictu, alba, fanone, et stola vestito." « But outside the chancel— the Priest will stand on the step in front of the screen gates. 2o6 ®:i)e ©ccasional ©ffltces. of a surplice, and also an amice, in which case he will not wear a hood, but may substitute a white cope. The assistant Ministers will wear albs and amices. They may wear, as well as the Priest, white copes during the function. The celebrant and assistant Ministers will vest^ themselves with the exception of their maniples, and then proceed to vest the celebrant, after which they will put on their maniples. Only the bride and bridegroom and their immediate friends communicate. Eneeling-stools should be prepared for them before the altar. The man will be communicated before the woman, and previous to the act of communion, if it be the custom, or be thought desirable, two acolytes should spread the communion or houselling cloth over the top of the kneeling-stool, holding up its extremities. A deacon should never venture to administer the Sacrament of Matrimony. The person occupying the place of " father" (it is a great mistake that this is not ordinarily the actual father), when the Priest inquires, "Who giveth this woman?" should himself place her hand in that of the Priest.^ 173. Position of Assistant Ministers, &c. DTFEING the betrothal the clerks and acolytes will range themselves in order on either side, a little ' According to ancient Catholic custom only the Deacon wears the stole ; both the Deacon and Sub-deacon wear the maniple. In the old English Ordinals (see Pont. Sarisb. apud Maskell, Mon. Eit. iii. 182; and Pont. Exon. apud Barnes, p. 84) the maniple was given to the Sub-deaoon as a distinctive badge — thence the custom of epistoler and gospeller both wearing maniples ; and the latter the stole. ^ The old English and present Roman use is for the father to place the hand of the woman in that of the man, without delivering her to the Priest. Our present rite seems preferable, as being more symbolical. Cfje Uisitation of tfje Siclt. 207 eastward of the Priest in the body of the church. The Priest should be attended by at least two acolytes, who should be provided with a dish or alms-bag, for the re- ception of the accustomed duty to the Priest and Clerk, after it has been laid upon the Service Book ; and one of the acolytes should be ready at all times to hold the Service Book for the officiant, e. g. when the blessing is being given. When the Priest goes to the altar, the assistant Ministers (if there be any) will occupy their respective steps as gospeller and epistoler on the south side of the Sanctuary, and the acolytes on either side beyond the assistants — all standing laterally, till the Introit of the Communion Office begins. If there be no assistant Ministers, the Priest is attended by the acolytes. If there be no Sermon, which may be delivered instead of the address, or in the proper place in the Communion Office, the Exhortation may be read by the gospeller or epistoler as directed by the Priest. 174. THE OEDER FOR THE VISITATION OE THE SICK.i THE object of the Office for the Visitation ofthe Sick is to prevent the departure of any baptized person out of the world without the Church's blessing. Should the sick person "be already in a state of grace, and in the habitual use of the privileges which the Church provides, he will be of course at once entitled to it. If not, the business of the Priest is, after the ' " The Spirit of the Church" (London : Masters)— a collection of articles from the " Ecclesiastic"— contains a most valuable paper on " The Visitation of the Sick." The concluding observations with reference to the care of the body after death are very important. If they were followed, " the laying out" would be a pious and dutiful Christian office, instead of the ghastly and shocking process it has degenerated into only too often. 2o8 E\it ©ccastoital ©fKces. manner here kid down, to effect his reconciliation. The Office should not be repeated. The Priest should be vested in cassock, surplice, and purple stole.^ The Preface to the " Visitatio Infirmorum" (London : Masters) , contains some careful instructions on this head; but the most valuable manual, which can be strongly re- commended, is the " Priest's Prayer Book," (third edi- tion; London : Masters), edited by the Kev. Dr. Little- dale and the Eev. J. E. Vaux. The accustomed form for making a confession (as the sick are to be moved to do) is as follows :^ "In the Name of the Father, and of the Son, and of the Holt Ghost. Amen. I confess to God the Father Al- mighty, to His only-begotten Son Jesus Christ our Lord, to God the Holy Ghost, and before the whole company of heaven, and to you, Father, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault, [here comes in the confession]. For these and all my other sins which I cannot now remember I humbly beg pardon of Almighty God and grace to amend ; and of you. Father, I ask penance, counsel, and absolution. And therefore I beseech God the Father Almighty, His only -begotten Son Jesus Christ, and God the Holy Ghost, to have mercy upon me, and you. Father, to pray for me." In pronouncing the Absolution it is proper either to lay the right hand, or hands, upon the head of the per- son, or else to raise the right hand. The imposition of hands is the usual custom in the English Church. In either case the sign of the Cross should be made over the penitent. 1 "Imprimis se saoerdos superpelliceo cum stola." Man. Sar. Ofdo ad Vis. Infirm, fol. Ixxxv. The surplice, however, may be omitted ; all that is essential as far as ritual is concerned is the stole. 2 Not kneeling, of course, if the sick person be a clinic. Whe (tommunton of tl)e Siclt. 209 175- THE COMMUNION OF THE SICIC. "Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life ; therefore, to the intent they may be always in a readiness to die, whensoever it shall please Almighty God to call them, the Curates shall diligently from time to time {hut especially in the time of pestilence, or other infectious sickness) exhort their Parishioners to tlie often receiving of the holy Com,- munion of the Body and Blood of our Saviour Cheist, when it shall be piMicly administered in the Church; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick person be not able to come to the Church, and yet is desirous to receive the Communion in his house; then he must give timely notice to the Curate, signifying also how many there are to communicate with him (which shall be three, or two at the least), and having a convenient place in the sick man's Iwuse, with all things necessary so prepared, that the Curate may reverently minister, he shall there celebrate the holy Communion, beginning with the Collect, Epistle, and Gospel, hei e following.''' T/^ESTMENTS ■} cassock, alb, chasuble, &c. of the ' colour of the day.^ For the communion of the Sick the Priest should take with him the elements required, together with a chalice, paten, and cruets. ' The following are the ancient English Rubrics on the subject : ■ — "Interim sacerdos preeparet se omnibus saoerdotalibus indumentis, prseter casulam." Ordo ad Comm. Infirm. Bangor Pontifical apud Maskell, Mon. Eit. vol. i. p. 66. " luduat se superhumerali, alba, et stola, cum phanone, atque planeta, si affuerit ; sin alius casula non induatur." English Order of the ninth century. Ibid. p. 68. "In primis induat se episcopus superpellioeo cum stola." Pont. Saris. Ibid. p. 69. " Sacerdos prseter casulam. indutus aut stola pro necessitate." Manuale Ebor. Ibid. The present Roman Rubric prescribes a surplice and stole, and white cope. "Sacerdos indutus superpellioeo et stola, et si haberi posset pluviali albi coloris." Rit. Rom. De Sac. Euch. p. 94. As with us there is no reserved Sacra- ment, the Sacrificial Vestments must be used ; in accordance also with the old English practice which existed in times when tlie Eucharist was reserved for the sick. 2 The Priest will send a server, or other fit person, with the vestments he uses at Low Service. 2IO scije Occasional ©fRccs. There is ample authority for the use of a portable altar of stone,i marble, or alabaster. The use of port- able stones was enjoined by many early English Canons and visitation articles.^ these were formed of a thin stone or piece of marble, set in a wooden frame, either plain or ornamented with gold, and silver, and jewels. They were sometimes employed in churches or oratories, which possessed only wooden altars, being placed upon the mensa to hold the paten and chalice. Their^ size was about one foot long by six inches across, and about two inches high. It was the custom for Bishops to consecrate many of them, to be distributed not only to persons who had private chaplains and oratories of their own, but to guilds and brotherhoods and parish priests, that thus the Holy Eucharist might be celebrated with great reverence even in unconsecrated places. It seems also desirable to provide (besides altar linen, pall, chalice veil, and veil of linen and lace) a cross or crucifix, and a pair of small candlesticks, all of which add greatly to the solemnity of the Function, and tend to impress those present with the necessity of a reverent demeanour, — so much to be wished. The Priest should be served by an assistant, who will previously have made the requisite preparations, and must be vested in cassock and surplice. It is highly desirable to administer the Holy Com- munion in the morning — that being the universal practice of the Catholic Church. If, however, this be impracticable, it is only seemly for the Priest to have been fasting at least for some hours previously.^ 1 Its size should be one foot by six inches, and it should be marked with the usual five crosses. 2 See Rock : Church of our Fathers, vol. i. pp. 247, sqq. ^ Super-altar, for Communion of Sick. Bede tells us of two Priests, who "quotidie Sacrificium Deo victimse salutaris ofiere- bant, habentes secum vascula sacra, et tabulam altaris vice dedi- catam." Hist. Ecclesiast. Bedse, lib. v. cap. x. ^ The old rubrics permit the sick man to communicate after eating in extreme cases, and hence a Priest may be allowed to W^t CCommunion of tlje Sicft. 211 N.B. — Should the sick person, in accordance with the command in the fifth chapter of the General Epistle of S. James, desire the Priest to " pray over him, anoint- ing him with oil in the Name of the Lord," the proper place will be after the Collect which follows the Abso- lution in the "Visitation," just before the "Communion of the sick," as the sick person will, in this case, pro- bably be visited, and communicate " all at one time." If at different times, the anointing will be ministered immediately after the Prayer, "The Almighty God, Who is a most strong Tower," &c. in the Office for the Visitation of the Sick. The Priest should use the Office in the First Book of Edward VI,^ given below. celebrate in case of extreme urgency after eating, under present circumstances of our not being allowed to reserve the Blessed Sacrament. If a Priest went to a sick person after eating bis usual meal, and found him dying, he would be jxistified in return- ing to get the Sacramental vessels and Eucharistic vestments, First Prayer Gospel : S. John vi. ver. 3 7 to 40. J Book.^ Bishops, Priests, and other clerics, are each buried in vestments proper to their order. It was an ancient custom to place a chalice and paten of inferior metal into the hands of Priests and a pastoral staff into the left hand of Bishops; examples which it would be well to follow, where practicable, now-a-days. Both in the procession from the churchyard gate to the church, and afterwards from the church to the grave, a cross should be borne before the corpse, (a) as symbolizing the faith in which the deceased died, and (j3) also as showing forth the truth that by the Cross alone salvation is looked for.^ The altar should be vested in black. The sanctuary hangings, if there be any, may be of purple or violet. The Service Book should be put into a cover of black silk or velvet, and no flower vases should remain on the altar— nothing but a plain cross or crucifix and two lights. If a coloured pede-cloth be in ordinary use, a black or violet carpet should, if possible, be substituted for it. The coffin should be placed in a bier outside the chancel screen or in the usual place, with the head 1 If the Epistle and Gospel for the day are used, the Collect for the day must be used also, followed by the Collect from the Burial Service. 2 Processional tapers, carried in lanterns on staves, were anciently used ; and it would be well should the opportunity occur to re-iu- troduce this Catholic and symbolical practice. STfje 3Surtal of tfje JBeali. 215 towards the west ; except in the case of ecclesiastics, when it may be brought into the chancel, and should be placed with the head towards the east. If there be a funeral sermon, the pulpit will be hung with black drapery. (Vide Funerals and Funeral Arrangements. London : Masters.) In Heylyn's History of the Eeformation (London, 1660 ; p. 119), where he treats of the obsequies of the French King, celebrated at S. Paul's Cathedral, by Parker, Barlow, Scorey, &c. we find — "a commuiiion was celebrated by the Bishops then attired in copes upon their surplices." The purpose for which of old the corpse was brought into the church was to have the Eucharistic Sacrifice offered in the presence and on behalf of the dead. Our own practice is a standing protest against the neglect of the Holy Sacrament, and it is in con- formity alike with ancient precedent and modern direc- tions that the Altar Service should commence after the Lesson : the coffin standing before the congregation in the nave. When there is a celebration of the Holy Eucharist in the presence of the deceased, "the Collect," mer- ciful God, the Eather of our Lord Jesus Christ, which occurs at the end of the Order of the Burial of the Dead as if it were an occasional prayer, is to be used in the Communion Office instead of the Collect for the day — it is, of course, not to be repeated afterwards. When there is no celebration, "the Collect" is a kind of link between the Burial of the Dead and the Eucha- ristic Office, and also the Church's protest for a cele- bration on behalf of the soul of the deceased person. If there is to be a Euneral Sermon it will, of course, be delivered in the appointed place before the Offer- tory, if there is a celebration ; if there is not, it will be preached after the Lesson. In the former case, if the celebrant is preacher, he will do so in his full Eucha- ristic vestments either from the altar or from the pulpit. If one of the assistant Ministers preach he will do the 2i6 STfte ©ccasioual ©ffices. same. If another Priest he will be vested in surplice or cotta and black stole. Funeral palls should be made of a violet colour, ornamented with red or white crosses. For children or young people they should be of a white material. If adorned with inscriptions, the following, from the best authorities, are recommended : — " Blessed are the dead that die in the Lord." " Jestj Mercy." *' Lord of mercy, Jesu blest. Grant them Thine eternal rest." " The souls of the righteous are in the hands of God." " Eternal rest give to them, Lord, and let per- petual light shine upon them." *' The Lord grant that they may find mercy of the Lord in that day." Wilkins, i. p. i8o. Laws ofXenneth, 840 A. S. : " Let every tomb be esteemed sacred, adorn it with the sign of the cross, and beware that you trample not upon it with your feet." N.B. — The Eucharistic lights should be lighted by an acolyte in cassock and cotta immediately after the lesson. It is an ancient custom to have three lights burn- ing on each side of the bier,' and for a mourner hold- ing a lighted taper to kneel on each side facing the chancel gates. AU the candles should be of unbleached wax. ' " The funeral tapers (however thought of by some) are of the same humble import (viz. Gospel lights). Their meaning is to show that the departed souls are not quite put out, but, having walked here as children of light, are now gone to walk before God in the light of the living." Gregorie's Works, p. 169. E\)t C})urcl)ing of aHomen, 2 1 7 177. THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH,i COMMONLY CALLED THE CHUECHING OP WOMEN.^ " The Woman, at the usual time after her Delivery, shall come into the Church decently apparelled, and there shall kneel down in some convenient place, as hath been accustomed, or as the Ordinary shall direct: And then the Priest shall say unto her." HP HE Priest should be vested in surplice and white -L stole, and should be attended by at least one lay- clerk or chorister in surplice. The Service Book should be prepared in the sacristy beforehand. It is proper to have a kneeling-stool and portable rails placed near the church door^ for the woman who is to be churched. She should wear " a white veil," which Wheatley maintains to be equivalent to being " decently apparelled." The right time for women to return thanks after > " If she be an vmmamed woman, the form of thanksgiving shall not be said for her, except she hath either before her childbirth done penance for her fault, or shall then do it at her coming to be churched, by appointment of the Ordinary. Abp. Grindal's' Art. for Cant. Prov. 1576." " It is to be done immediately before the Communion Service." Bp. of ISTorwich, 1536. " If there be a Communion she is to receive It." Bp. Cosiu's Works, vol. v. Notes and Collections on the Book of Common Prayer. 2 " The Order for the Purification of Women." Edw. Vlth's First Book. In Latin, " Purificatio post Partum" or " Purificatio Mulierum." Manuale Sarisbur. ^ " Ordo ad purificanduni mulierum post partum ante ostium ecclesise." Man. Saris. ' " Whether your parson, vicar, acknowledge her fault before the con- curate, minister, or reader do church gregation, at the appointment of the any unmarried woman who hath been minister, according to order pre- gotten with child out of lawful mar- scribed to the said minister by the riage, and say for her the Form of Thanksgiving of Women after Child- birth, except ouch an unmarried wo- man have either before her childbirth done due penance for her fault to the satisfaction of the congregation, or at her coming to give thanks do openly Ordinary or his deputy; the same churching to be always on some Sun- day or Holy-day, and upon no other day." Articles, &c. within Prov. of Canterbury. Art. 22, Grindal's Re- mains, p. 164. 2l8 SDIje Occasional ©fRccs. childbirth is just before the service in which they are going to take part, whether Morning or Evening Prayer ; most fitly of all before the celebration of the Holy Eucharist, in which the Eubric directs them to partake.! The address " Forasmuch" should be said to the woman near the door. The Psalm — the first if before Holy Communion, the second at other times — should be said by the Priest standing near to the woman, who follows him secreto. The Psalm is not processional. When ended, the Priest may lead the woman by her right hand^ to the altar rails and com- plete the Function at the altar.^ The service com- pleted, the woman should make her offering, placing it in an alms-bag to be held by an acolyte. If there is not a celebration the Priest will place the woman's offer- ing* on the altar, and then pass to his place in the choir. If there be a celebration the offering should be given through the Offertory. 1 " If there be a Communion it is convenient that she receive the Holy Communion." Book of Common Prayer. ^ '■ Deinde indiicat earn sacerdos per manum dextram in eccle- siam dicens." Man. Saris. " Et ipsa ingressa genuflectit coram Altari et orat, gratias agens Deo de beneficiis sibi collatis : et sacerdos dicat." Hit. Eom. De Benedic. Mul. p. Partum. ^ " Tunc surgat et eat ad locum iibi sedere debeat, usque post missam. Peractaque missa surgat et reveniat ad eundem locum ubi prius, videlicet, ad gradum altaris : et ibi genuflectens ut sumat et recipiat absolutionem a sacerdote. Hoc modo dicat sacerdos. Misereatur, etc." Man. Ebor. apud Maskell. * The use of the chrism' which was put on the child at Bajitism was disused in 1532. And in 1561 we find amongst the Bishop's interpretations of the Eoyal Injunctions the following directions : " To avoid contention, let the curate have the value of the chrism, not under the value of fourpence, and above as they may agree, and as the state of the parents may require." This appears to be a rule for the amount of the offering at Churching. See Stephens' Book of Common Prayer, in loco, fol. 1762. = "The Minister shall put upon him his white vesture, commonly called the chrism." Eub. ist Book Edw. VI. This preceded the anointing. The same Book of Edw. VI orders, that " the woman who is purified must offer her chrism andother accustomed offer- ings." ^ (ffomininatton. 219 178. A COMMINATION, OR DENOUNCINO OF GOD'S ANGER AND JUDGMENTS AGAINST SINNERS. With certain Peayebs, to be used on the tirst Day of Lent, AND at other times, AS THE ORDINARY SHALL APPOINT. " After Morning Prayer, the Litany ended according to the accustomed manner, the Priest shall, in the reading-iiew or imlpit, say " Y^ESTMENTS : the same as at Matins. * The Commination Service is to be regarded as a protest against the abeyance of that godly discipline by which the Church has never rested till her sinning mem- bers are brought to confess their sins, and to seek re- conciliation. The word "reading-pew" in the Eubric prefixed to this Office is merely an ancient expression for " read- ing-stall,"' i. e. the stall in the chancel from which the ancient "Lections" were read, which was usually one of those placed against the chancel screen ; supposing, then, that the chancel be used as in olden times, this is the place from which to read the address, "Brethren," &c. Or, as the Eubric asserts, the pulpit may be used. " Then shall they all kneel upon their knees, and the Priests and Clerks kneeling (in the place where they are accustomed to say the Litany) shall say this Psalm." Miserere mei, Deus. Psal. li. The Litany stool should be placed between the choir and the altar : that is, at the eastern end of the stalls, at the commencement of the Sanctuary. ' This may be seen from any old church-wardens' account book : the expression is found in use more than a century prior to the erection of Puritan " dozing-pens." " Homo imponit manum, Deus largitur gratiam : sacerdoa imponit Rupplioem dexteram, Deus beaedicit potenti dextera." — S. Ambrose. 179. THE FORM AND MANNER 0F» MAKING, OKDAINING, AND CONSECRATING OP BISHOPS, PEIEST8, AND DEACONS,^ ACCORDING TO THE ORDER OF THE UNITED CHURCH OF ENGLAND AND IRELAND. THE PREFACE. IT is evident unto all men diligently reading the Holy Scripture and ancient Autiiors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church : Bishops, Priests, and Deacons. Which Ofiices were evermore had in such reverend estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same ; and also by public Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed, in the United Church oi England and Ireland; no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in the ' "Et bene semper caveatur ab omni intitulacione, et nimia deformitate membrorum in sacris, ne sint gibbosi, vel neri, vel alias corpore vitiati, propter scandalum ecclesise et cleri evitandum : pra3inuniantur omnes ordinandi quod non recedunt ante finem missaj." Pont. Exon. " Et bene caveatur de omni mutilatione membrorum ordinand- orum in sacris. Ne sint etiam gibbosi, vel mansi, vel alias corpore vitiati, propter scandalum cleri et ecclesise evitandum." Pont. Saris. ^ Bishops are consecrated before the Offertory, Priests after the Gospel, and Deacons before it : according to the rule of the Universal Church. ©rljenng o£ IBeacons. 221 United Church of England and Ireland, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had formerly Episcopal Consecration, or Ordination.' " And none shall be admitted a Deacon, except he be twenty- three years of age, unless he have a faculty. And every man which is to be admitted a Priest shall be full four-and-twenty years old. And every man which is to be ordained or consecrated Bishop shall be fully thirty years of age. " And the Bishop, knowing either by himself, or by sufficient testimony, any person to be a man of virtuous conversation, and without crime ; and, after examination and trial, finding him learned in the Latin tongue, and sufficiently instructed in H(jly Scripture, may at the times appointed in the Canon, or else, on urgent occasion, upon some other Sunday or Holy-day, in the face of the Church, admit him a Deacon, in such manner and form as hereafter followeth." THE FORM AND MANNER OF MAKING or DEACON S.2 " When the day appointed hj the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring the duty and office of such as come to he admitted Deacons ; how necessary that Order is in the Church of Christ, and also, Iww the people ought to esteem them in their Office." EPISCOPAL Vestments : purple cassock,^ amice, rochet, alb, stole, tunicle, dalmatic, maniple, chasuble, mitre, gloves, episcopal ring, sandals,* bus- kins,* gremial, and pastoral staff. • On this principle a Priest coming from the Greek or the Roman Church is received without re-ordination. A Lutheran or Calvinist Minister cannot exercise any Sacerdotal Functions till he has been ordained, and is treated in every respect as a mere layman, for such he is. 2 The Synod of Exeter, a.d. 1287, expressly forbids Deacons to hear confessions; " firmiter inhibemus, ne diaconi confessiones audiant, poenitentiasve injungant, vel sacra ministrant, aut aliqua officia exerceant, quse solis sacerdotibus sunt concessa." Wilkins' Cone, tom 2, p. 145. 3 The Bishop's cassock has a train, which is looped up till he vests for the function. ■* These are put on in the sacristy by the Bishop's domestic servnnt — not dressed in the episcopal livery. 222 ©rtmns of ©eacons. The Bishop will enter the Cathedral Church vested in purple cassock, rochet, chimere,^ episcopal ring, zucchetto, and birretta. If he do not vest in the sacristy he will receive his vestments from the altar. The faldstool or seat must be placed near the epistle corner for this purpose. The Bishop bearing his pas- toral staff, unless it be carried by his chaplain, will proceed from the sacristy to the altar preceded by the choir, acolytes, deacons, priests, and ministers of the altar, in their proper vestments, in the accustomed processional order. The persons to be ordained will remain with the Archdeacon in the sacristy. On reaching the faldstool the Bishop will remove his bir- retta and deliver it to the Deacon, who will hand it to the Sub-deacon, who in his turn will deliver it to an acolyte. He will wear the zucchetto till the assump- tion of the mitre. The master of the ceremonies will distribute the episcopal vestments amongst the clerks, commencing with the amice according to the usual order. The gloves will be carried on a salver. The vestments will be received by the Deacon from the acolyte in the accustomed order, and with the assistance of the Sub-deacon he will vest the Bishop therewith. The Bishop on being vested with the dalmatic sits down, and the Deacon removes the episcopal ring, and hands it to the Sub-deacon to place on a salver held by * The Bishop's chimere answers to the ManleUeturw of the West. The Priest's hood corresponds to the Mozzetta'' in form. The Roman Pontifical prescribes that the Bishop shall come to the church vested in a cope.'= " "Induet aliam vestem breviorem apertam, ut per scissuras brachia extrahi possint, quod genus vestis Mantelletum vocant. Vestes autem hujusmodi erunt, vel ex lana, vel ex camelotto coloris violacei, nullo au- tem modo sericese." Cser. Epis. Lib. i. cap. i. >• The Mozzetta is not unlike a properly shaped academical hood, ex- cept that the caputium (cowl) is much smaller. The Cardinal's cape has no hood attached. And such is the proper shape of the tippet of the Canons. " "Et demum, cum tempus ordina- tionis instat, hora competenti, Pon- tifex cappa magna indutus, capellano illam post eum deferente, venit ad Ecclesiam ubi ordinationes fieri de- bent," &c. Rub. de Ord. Conf. Pont. Rom. There is no difference between the cappa and pluviale — they both mean a cope. See Gavant. Thc3. Liber i. Pars i. Tit. xix. ©rljering of ©eacons. 223 an acolyte for that function. The gloves are then presented on a salver, and should be so arranged that the right may lie at the side of the Deacon and the left on that of the Sub-deacon. In putting on the gloves the Deacon assists at the right, the Sub- deacon at the loft. The Bishop having put on his gloves, rises and is vested in the chasuble, and again sits down. Whilst he is assuming the chasuble the assistant Priest, who should be the highest dignitary of the choir, puts on a cope and reverently places the ring on the annular finger of the Bishop. The Deacon then puts upon him the orphreyed mitre which the Sub-deacon has brought from the gospel corner. The Deacon throughout the function is principally in- trusted to assist with the mitre. The mitre being placed on the Bishop's head, the Deacon and Sub- deacon pass to his left, having previously made an in- clination to him. They then, with the assistance of the acolytes, put on their maniples. The Bishop then leaves his faldstool, which the acolytes place in front of the midst of the altar, and seats himself on his throne on the north side fronting the south. He then delivers his pastoral staff to his chaplain, who either holds it or places it in its stand on the left of the throne. The Deacon and Sub-deacon will stand on the right and left of, and nearest to, the throne. The assistant Priest and Clergy will take their position west of the throne facing the south, the acolytes theirs on the south side. The Canons^ who should wear the amyss instead of the hood, will sit on benches north and south of the Sanctuary. The altar-rails, if temporary, should be removed, as they would interfere with the ceremony. Other clerics, not specially en- gaged in the rite, will sit in the chancel stalls. The Archdeacon, vested in surplice and cope,^ will then come forth from the sacristy followed by the per- ' " Arohidiaconus capa indutus humiliter respioiens in episcopum cum his verbis alloquatur." Rub. Sarisbur. Pout. 224 ©rbering of ©eacons. sons about to be ordained, (the Deacons, if there be any to be ordained Priests, to take precedence of the laics to be admitted into the order of Deacons), and will conduct them to their place in the choir. The most eastern stalls on either side should be reserved for them. Matins will then commence, and a sermon will follow; which being ended, the Bishop, bearing his pastoral staff in his left hand, will take his seat on the chair in front of the altar ; the Deacon and Sub-deacon standing on his right and left, the other clerics and acolytes on either side facing north and south. The Archdeacon will then signify (by an acolyte) that the persons to be ordained are to come out of the stalls and take their places in front of the Sanctuary. They will advance two by two in piano, and taught by the Archdeacon will, in succession, bow reverently to the Bishop and gradually arrange themselves in a semicircle before the episcopal chair.^ After the pre- sentation by the Archdeacon, who will then kneel at a faldstool fronting the north, prepared for him on the south side, at the extremity of the corona of persons to be ordained, the Bishop (having delivered his pastoral staff to his Chaplain, who will stand on the left of the Sub-deacon) will sing the Litany at the faldstool with his face to the east, the Deacon passing to his right, the Sub-deacon to his left, — both kneeling. If the Bishop delegates the singing of the Litany to an in- ferior cleric, as it appears he may do, from the remark- able introduction of the word " Priest" in the latter portion of the Litany, — "Then shall the Priest,''^ &c. — the Litany desk must either be previously moved within the Sanctuary, or else the corona of persons to be ordained must open out into two lines, north and south, facing each other. In either case the Bishop will still kneel before his chair, as directed above. The old English custom is for the Bishop to rise at the ' " Et si sint multi, stent in cirouitu." Rub. Saris. Pont. "Ad Pontiiioem accedunt, et coram eo in modnm coronse se disponunt." Rub. de Ord. Prcsb. Pont. Rom. ©rUcring of ©earong. 225 petition,^ — " That it may please Thee to bless these Thy servants, now to be admitted into the order of Deacons (or Priests)" or "our brother electeJ," if a Bishop or Archbishop, &c. — and taking his pastoral staff, which his chaplain will deliver to him, in his left hand, to turn him to those about to be ordained, and make the sign of the Cross over them. This done, the Bishop delivers his staff to his chaplain and again kneels as before. N.B. — The Bishop wears the mitre throughout the function, except at (the first verse of the Veni Creator at the ordination of Priests and consecration of an Archbishop or Bishop), the Collects, Gospel, and into- nations of the Creed. The maniple is not placed on the altar with the other vestments, but in the Service Book, in the place of the Gospel for the day. It is put on last^ of all the vestments. An acolyte will remove the maniple from the Service Book and present it to the Sub-deacon. The Deacon will retire a little behind to give place to the Sub- deacon. The Sub-deacon then vests the Bishop with it. The gloves and ring are taken off at the Offertory by the Deacon and Sub-deacon ; the Deacon taking off the ring and right glove, the Sub-deacon the left. ' " Hio surgat episcopus et sumat baoulum in manu sua, et conversus ad ordinandos dicat : Ut electos istos bene»JJ«dicere digueris, Kesp. Te rogamus," &c. — Pont. Saris. Cons. Elec. in Epis. 2J4 (Itonsecratitig of an ^rcPts!jop or 33iiSf)op. The Vent Creator ended, the Archbishop will stand, served by the senior Bishop with the book. 190. Assumption of the kest op the Episcopal Habit, "Then shall the Bishop elect put on the rest of the Episcopal habit; and kneeling down, Veni, Creator Spiritus, shall he sung or said over him, tlie Archbishop beginning and the Bishops, with others that are present, answering by verses, as followetk." THE two assistant Bishops will then vest the elected Bishop with the tunic, the dalmatic, the gloves, the chasuble, and episcopal ring, and put the plain white mitre upwn his head, the elected Bishop kneeling in front of the Archbishop. 191. The Conseceation peopee oe laying on of HANDS. '^r^HE elected Bishop will kneel, without his mitre, J- before the Archbishop, who has resumed his mitre, sitting in his chair before the midst of the altar.^ The assistant Bishops will stand on either side the chair, the senior on the right, the junior on the left hand of the Archbishop. The Consecrator and assistant Bishops will touch the head of the elected Bishop with both hands, and all three will say the words, " Eeceive the Holt Ghost." An assistant Priest vested in cassock and cotta will kneel at the right of the Archbishop with the Book, which should be of folio size, as more convenient for the Consecrator to read from, the assistant Bishops continuing to stand on each side the chair as before. If the Archbishop, following an ancient custom/ lays ' The following is the old English rubric : — " Conseoratore sedente siiper faldistorium, in medio majoris altaris, dorse verso ad altare, sedilia episcopomm in modtim coronse a dextris et a sinistris electi." Kub. Liber Pont. Exon. Con. Epis. 2 The old English rubric at the laying the " evangeliorum codex" on the Bishop's neck is, " Et duo episcojii ponant et teneant (Consecrating of an arcPtsfiop or Bishop. 235 the Bible on the neck of the Bishop before delivering it to him, he will, on receiving it from the senior assistant Bishop, stand and lay the book open upon the Bishop's neck. The lower part of the book will touch the nape of the neck, and the junior assistant Bishop will support the (reversed) book with his two hands. This is done in silence. The Archbishop will then sit in his chair, and receive the Bible from the senior assistant Bishop, and deliver it closed to the consecrated Bishop, who will lay his right hand upon it, whilst the senior assistant Bishop supports the book by holding it on the right side, and the junior assistant Bishop on the left places his right hand under the book. 192. The Delivery of the Bible. " Then the Archbishop sJiall deliver him the Bible, sayiTig.'" "/"^ lYE heed unto reading, exhortation, and doctrine. ^J Think upon the things contained in this Book. Be diligent in them, that the increase coming thereby may be manifest unto all men. Take heed unto thyself, and to doctrine, and be diligent in doing them : for by so doing thou shalt both save thyself and them that hear thee.^ Be to the flock of Christ a shepherd, not a wolf; feed them, devour them not. Hold up the weak, heal the sick, bind up the broken, bring again the outcasts, seek the lost. Be so merciful, that you be not too remiss ; so minister discipline, that you forget not mercy ; that when the chief Shepherd shall appear you may receive the never-fading crown of glory; through Jesus Christ our Lord. Amen." At the words, "Be to the flock of Christ a shep- evangeliorum codicem super cervicem ejus et scapulas clausum." Wheu the book is delivered later in the Service the rubric is " dat ei evangeliorum codicem." Pont. Saris, et Exon. The direction in the text combiues the two rubrics. ' " Then the Archbishojj shall lay the Bible upon his neck, saying," &c. Ordination Offices, 1 549. 2 " Then shall the Archbishop put into his hand the Pastoral Staff, saying, Be to the Flock," &c. Ordination Offices, '549- •^36 Consecratins of an ^rcljljisliop or 3Sis!)op, herd," &c. the senior assistant Bishop, receiving the Pastoral Staff from the junior Bishop, may place the Pastoral Staff with the crook turned towards the Con- secrator in the hands of the Bishop, who receives it between his joined hands. The newly-consecrated Bishop does not re-assume his mitre till the close of the Service, when, if it is his own Cathedral, he should be conducted to the Episcopal throne, and, if arrangements are made for that cere- monial, should be solemnly and formally enthroned. If in the Cathedral of the province, or other Church, he will go to the sacristy and unvest. The Consecrator will unvest at the faldstool. 193. Number or Chaplains to be "occupied" at Ordinations. EIGHT at Consecration of Bishops ;^ Six at Ordina- tion of Priests and Deacons. ' " Provided always, that every Archbishop, because he must occupy eight chaplains at consecration of Bishops, and every Bishop, because he must occupy six chaplains at giving of orders and con- secration of Churches, may, every one of them, have two chaplains over and above to the number limited unto them (viz. four)," &c. zi Hen. VIII, c. xiii. s. 24, a.d. 1529. Statutes at large. I.— ADDITIONAL CAUTELS. The Bread. IF the ordinary wafer breads, so eminently con- venient, which are coramonly used in the Western Church, be not provided, it is very desirable that the bread or wafers should be made in the Priest's own household. Doubtless some of our Sisterhoods would gladly prepare the breads for the use of the Church. They may be either leavened or unleavened. The former is the more primitive custom, and is still that of the Eastern Church; the latter is more con- venient, and is according to the usage of the West. Wafers are preferable, as they do not crumble. If ordinary bread be used, it should be cut up into small squares in the sacristy, and the crumbs cleared away before being placed on the credence. The Priest's own bread should be much larger than the squares for the laity. Should ordinary bread be used, it ought to be new, as in that case it is not so likely to crumble. The Wine. GEEAT care should be taken about the wine, to get it as pure as possible.^ Tent wine is the ' The Rev. J. Purchas, of Orwell Rectory, suspecting that even the sacramental cup was not exempt from adulteration, procured a sample of Tent from a London wine-merchant, which he sent for analysis. The result was given by the chemical I'eferee as follows : — " Rev. Sir, — Having completed the examination of the wine you sent me, I beg to submit the following analysis : — Litmus Paper indicated much acidity. Evaporated, it yielded 25 P.c. of a thick syrupy sub tance, consisting almost entirely of treacle ; which 24° ^ppeitttx. tradition of the English Church ; and when it can be had genuine is to be preferred. But this is rarely the case. The editor [of the First Edition] is convinced of this both from chemical analysis, and from information derived from wine-merchants themselves. The wine used in many college chapels in Cambridge, is half good sound port, and half as pure a Tent wine as can be procured. A wine so prepared is sufficiently pure, of the required colour,^ and its taste is removed from ordinary associations. The editor, since he caused " a first-class sample" of Tent to be analysed, has used a cruet of three parts sherry and one part Tent.^ The colour is dark and reddish, and the taste pleasanter than the mixture of port and Tent. Claret and Asmen- hausser are also pure wines of the required colour. The former was till lately used in the Eoyal Chapels, except in the German Chapel, where white wine is still used. White wine is also used very generally in the West, being considered most convenient, as it does not stain the altar linen. Eed wine (Malaga) is used on feast-days in the Latin Church in some countries. Where there is a daily celebration it might be expedient to use white wine on ferial days and red on festivals. It is greatly to be desired that more care should be taken in preparing the oblations. substance, whea ignited, left 0.78 per cent of ast, differing both in quality and chemical composition from the ash of the genuine grape juice. It does not, however, owe its colouring matter to the or- dinary substances used for colouring dark wines, such as logwood, brazilwood, elderberries, or mulberries. From the result of my examination, I am of opinion that the sample of wine you sent me was a compound of treacle, spirits of wine, water, and a small quan- tity of a genuine but very sour wine." — Monthly Domestic Circular. ' " Is the wine for the communion white, or reddish, which should resemble blood, and doth more effectually represent the Lord's Passion upon the orosse ?" — Bp. Montague's Articles of Inquiry, Tit. iii. § 14. ^ " Tent" is ordinarily a mixture of the lees of sherry and treacle. But many of the compounds sold under the name of "Tent" have only so very small a quantity of wine (and that bad) in their composition as not to be wine at all. ^autds. 241 It is believed that the careful study of the Cautcls of the English Church used in times of old (which have already been given) will be the means of waken- ing many priests to a sense of what is due on the score of reverence in so great a mystery. It should also be remembered that very nearly the whole of the Cautels are to be found in the Provisions of the Canons and Constitutions of the Church of England passed before the sixteenth century, and that such of them as are consistent with the structure of our Service Book have the full force of statute law, in virtue of 25 Henry VIII, c. 19, § 7, and 35 Henry VIII, c. 16, § 2. Of the Veiling of the Cross and Pictures, etc. at Passion-tide. FEOM the Evensong of the Saturday before Passion Sunday, or ihe^th Sunday in Lent (i.e. on its first vespers), the altar cross and other crosses, images of the saints, and pictures should be covered' till the Celebratio7i on the morning of Easter Eve. They are then re-covered until Evensong — the first vespers of Easter Day. The veils used for this purpose should be either of violet or purple stuff, having neither emblems of the Passion nor figures worked on them. On Maundy Thursday a veil of white should be substituted for the purple, as a covering for the Cross. Op the Folded Chasuble. IW the celebration of the Holy Eucharist the cele- brant always wears the vestment (chasuble) over ' They remain veiled, even should the feast of the saint to whom the church is dedicated, or the feast of the dedication of the church, occur. ^ In the first Book of Edw. VI the celebrant is ordered to wear " a vestment or cope."* The chasuble was always called, by ■ " In these Injunctions, &c. (viz. I of Elizabeth, as well as the Canons of the Injunctions and Advertisements | 1603), the 'Principal Minister' with R 242 ^pijentjtx. the alb. The celebrant never uses the cope^ except at the Missa sicca (which should never be used except on Good Friday). The folded^ chasuble (planeta pUcata) should be worn by the Deacon and Sub-deacon instead of the dalmatic and tunic, throughout Advent and Lent, except on the Sundays Gaudete and Lcetare^ viz. the third Sunday in Advent and fourth Sunday in Lent, when purple ornaments of more than ordinary costli- ness should be used ; and on other fasts, except they be vigils of Saints' Days. It is also worn on the vigil of Whitsun Day hefore the Celebration, and on the way of excellency, "the vestment." It has been thought that the allowance of the cope refers to the case of a Missa sicca, which ought never to take place except in the instance in the text. A large number of examples of the use of copes at the Eucharist have been already provided by the Editor of Eierurgia Anglicoma. They were worn it appears at Lichfield, Salisbury, Exeter, Wells, Durham, Ely, Hereford, S. Paul's, London, and Westminster Abbey. More than thirty years ago a crimson cope was commonly used at a parish church in Leicestershire, in the presence and with the approbation of the late Bishop Eyder of Lichfield. 1 In the West the cappa magna is quite distinct from thepluviale (cappa pluvialis) or ordinary cope. The former is now no longer a large cope, but a rich dress worn by certain Canons, Bishops, and Cardinals. There used also to be a distinction between the cappa choralis (the quire cope) and the cappa pluviaU (the processional cope), — the former being the richer vestment. There is now no difference. 2 The colour oi planeta is purple except on the Whitsuntide Ember Days, when it is red. The chasubles are usually folded outside, and not turned up underneath. the ' Epistoler and Gospeller' are di- rected to wear copes. And although copes have been worn in the English Church at the Coronations to this day, and in some cathedrals, as at Dur- ham, to the reign of George III ; it is probable that the term included the chasuble with the tunicles, which, in both Eastern and Western Churches, were the correct vest- ments for the Administration of the Lord's Supper, the cope being more of a Processional Vestment. The word Cappa (cope) which, as well as Casula, was formerly used to signify the chasuble, may have given rise to this confjision of the Cope with the Vestment. ' Presbyter, si respon- sorium cantat in missa, vel quae- cunque ugat, cappam suamnon toilet; si Evangelium legat, super humeros ponat.' (Theodor. lib. de Pcenit.) ' This cappa is evidently our chas- uble.' See Rock's Church of our Fathers, vol. i. p. 382. It may be here added that the cope is worn by the Archbishop of Eheims at the coronation of the French King." Cleaver's edition of Bp. Wilson's " Short and Plain Instructions for the better understanding of the LoED's Supper," p. 267. Cautels. 243 Ember Days at "Whitsuntide. The chasuble is folded before the breast on these occasions, taken off at the reading of the Gospel, and then placed (folded) over the left shoulder, over the stole; or in its stead a wide purple stole is used in form of a folded chasuble; after communion the Deacon resuming his chasuble as before. The Sub-deacon in like manner puts off his folded chasuble at the reading of the Epistle, which he does in his alb and maniple only ; after this he resumes his chasuble (planeta) as before. The broad purple stole is not unfrequently sub- stituted altogether for the folded chasuble {planeta), but this is not so correct. Where neither the planeta nor broad purple stole are used, the Deacon should wear only the alb, stole, and maniple, and the Sub- deacon the alb and maniple. Of the Preparation of the Altar and its Ornaments FOR THE Holy Communion. THE Altar should be duly vested before Service, and the ornaments placed on the super-altar. The brass book-stand will be placed at the north side. At Solemn Service the Book is placed open on the stand : at Low Service the Book is placed closed on the stand, as it is then opened by the Priest at the Altar. When the Book is on the north side it should be placed corner-wise, so that the Priest faces north-east. When it is on the south side, it should be placed square with the altar, so that the Priest reads facing eastwards. When the Priest stands in the midst of the altar, the Service Book should be on his left hand [ad latiis evangelii), a Utile slanted, that he may read without difficulty. As he stands facing eastwards, it cannot be placed immediately in front of the celebrant, as it would interfere with the corporal and chalice. At Solemn Service the chalice should be placed upon the altar before Service, at Low or Plain Service 244 '^^fpntiix. the celebrant carries it himself when he goes to the altar. The Sign of tub Cross. WHEN the celebrant himself blesses with the Cross he places his left hand upon his breast, and makes the sign with his right hand. In blessing anything upon the altar the left hand is laid upon the mensa ; while if such blessing takes place during the Celebration of the Holy Eucharist, the left hand is to be laid outside the corporal if before the consecration of the elements, — tcpon the corporal if afterwards. DiEECTIONS FOR THE CelEBRANT. THE Celebrant should keep his head and body erect, but his eyes bent downwards even when turned towards the faithful, so as to avoid distraction. "When he turns to the people, he turns from left to right, that is, standing in front of the altar facing eastwards, he turns round towards the south or right side, (epistle corner); when he turns again to his normal position at the altar with his face eastwards, he turns in the same way, i.e. from left to right. "When the hands are " elevated," they are raised with the palms fronting each other, so that the tips of the fingers can be just seen above the shoulders. The Collects are said with " extended and elevated hands," but the hands are "joined" again at the close, " through our Lord," &c. The Nicene Creed is said, according to the ancient English use, simply junctis manibus. In the "West the hands are elevated and extended at the intonations and then joined. The celebrant^ ^rsi stands humbly before the steps ' See the Ecclesiastic, vol. xx. p. 193, for a very valuable article (which has also been reprinted and published in a separate form) on " The Position of the Priest at the Altar." Cautels. 245 of the Altar, he then ascends to the midst of the Altar, after which he takes up his position at the north side. As there is in the minds of some an unaccountable confusion between the north side of the altar and the north end} thereof, it may be well to define exactly what is evidently meant by the term north side. It is difficult to conceive how any one moderately acquainted with the ancient and mediaeval Liturgies, in neither of which is anything ever ordered to be done at the end (or short side) of the altar, should conceive that the north side ever meant the north end. Dr. Little- dale's remarkable pamphlet on this subject should be carefully studied. The parts of the Altar. THE o/c/ English rule was for the Priest at first, i.e. at the ^^ Aufer a nobis," &c. after the Prceparatio, which was said '■'■ante gradum Altaris," to stand iii inedio^ altaris, and before t\xe Introit to stand "in dextro coniu altaris," where everything (except only the Gloria in excelsis, which was sung in the midst of the Altar with extended hands) was said before the Epistle. The Gospel was said or sung "in sinistro cornu altaris ;" the Creed and everything after it "in medio altaris." As the Priest stood in front of the altar, facing the east, ' The strange practice of standing at the north end of the altar did not begin to be general till about a hundred years ago. It originated, however, with the Nonjurors ; probably from a misap- prehension of the terms north and south sides in the ancient Liturgies. Before the time of the Nonjurors, whenever " end" was used, it was simply as the English translation of cornu, and not the end, or short side, of the mensa. It is so used in Laud's Book, " the Presbyter standing at the north side or end thereof," viz. ad latus septentrionale, vel ad cornu EvaTigelii. See " The parts of the Altar," p. 167. 2 "North side.) Antiquitas vero ad medium Divini Altaris aJstitit." Eccl. Hier. cap. 3." rov Upiipxov Kai tuv Upewy, d /xhv Upapxvs ^v jueVoj Tov 6v(ria(rTTigiou KaBlcTTaTai. S. Dionys. Areop. de Eccl. Hierarchia, cap. 3, Op. p. 1R8, A." Cosin's Works, vol. v. p. 308. 246 ^ppenttx. the gospel corner or north side would be on his left, the epistle or south side on his right. None of the old Eubrics speak of anything to be done at the end of the altar. When the Eeforraers translated and re-arranged the old Service Books, they ordered, in Edward Vlth's First Book, the Priest to begin the Celebration, " standing humbly before the midst of the Altar;" but in the Book of 1552^ the part of the Communion Office which was said by the Priest in the unrevised service at the south side (in dextro cornu), and in the Book of 1549 " afore the middes of the Altar," was directed to be said " at the north side''' {in sinistro cornu). Had they intended the Priest to stand at the north end, fac- ing the south, they would have said so, and would not have used a technical term {north side) which every Priest knew to mean the part of the altar on the left of the midst thereof. But strictly speaking, the north or gospel " side" and gospel or left " corner" are not synonymous (see the Illustration of the Diagram of the Mensa of an Altar). The north " corner" is the extreme point, so to speak, of the front of the altar, going northwards — thence to the middle is the "north side." As a collateral proof the present Eoman Missal may be quoted as to the technical meaning of "side" and "corner" as opposed to "end." This is quite plain in the Eubrics about incensing, as e.g. "proce- dendo thurificat aliud latus altaris triplici ductus usque ad cornu Evangelii.''' Eit. Cel. Miss. Tit. iv. § 4. But practically the two phrases are often interchanged in the Eoman Missal. The north and south sides and corners of the altar ' About this time it became the unseemly practice of the Puritan party to set the Altar table-wise, in which case, if the Priest stood as of old, in dextro cornu, his Service Book, &c. would hide the chalice, which the Puritans desired should be seen throughout the whole function ; therefore the north side was substituted for the south side. It would also prevent the Priest, when the Altar was table-wise arranged, from standing on the south of the Sa- crarium with his face to the north, as was the custom of some Puritan ecclesiastics. (ItmttK 247 are called Gospel and Epistle sides and corners, in reference to the reading of the Gospel and Epistle therefrom, and left' and right sides and corners in reference to the position of the celebrant standing with his face to the altar. In the Creed the Priest bows profonndly at " was incarnate .... made man." During the singing of the Creed {after the Intonations) the celebrant may sit between the Deacon and Sub-deacon at the south side. Vide Sarum Consuetudinary, in loco. If the Priest deputes the Epistoler and Gospeller to say the Exhortation and Invitatory, he himself re- mains in his normal position. At the " Sursum Corda" he raises his hands, the palms facing each other, breast-high. In consecrating the elements the Hereford Missal has the following rubric immediately before the words of Consecration, " inclinet se ad hostiam, et distincte dicat." The traditional manner of this inclination is to rest the elbows on the Altar, inclining moderately. The Blessed Sacrament should be held between the finger and thumb of both hands. The Priest then stands erect and elevates It. The same form is ob- served with the chalice, which is held by the knob with both hands. When the Priest first takes the chalice into his hand, he holds it in his left hand beneath the bowl. After the Consecration, the Priest's forefinger and thumb having once touched the Blessed Sacrament, are not separated, save to touch it in communicating himself or others, in blessing or such-like necessity, until after the ablutions. The thumb and forefinger are kept closed,^ in case any particle of the Blessed ' In the Eoman Missal the Epistle side is called the left, and the Gospel the right side, but this with reference to the crucifix on the altar. This arrangement, in the West, dates from 1485, when it was laid down as a rule in the Eoman Pontifical published at Venice. See Maskell's Anc. Lit. p. 19, note 19, znd edition. ^ "Et ex tunc illos digitos cum quibus levavit corpus Christi 248 ^ppenitx. Sacrament should rest upon either, and so be lost or desecrated. The celebrant kneels and adores after the consecration of each species. The celebrant on communicating the faithful should hold the pyx, paten, or ciborium in his left hand, and standing in the midst of the Altar^with his right hand should make the sign of the cross over them. He then goes to the Epistle corner and begins to communicate them, making again over each the sign of the cross. If the Priest has to duplicate, i. e, to celebrate twice in one day, he must not drink the ablutions, which must be poured into a chalice and left for him to con- sume at the second celebration. For to drink the ablutions would be to break his fast. When the Priest is about to return to the sacristy, he ought to resume his birretta. Additional Notes foe Deacon and Sub-deacon. {a) THE Deacon and Sub-deacon having preceded the Celebrant as far as the sanctuary, ascend with him, the Deacon on his right, the Sub-deacon on his left. They pause and stand in humble adoration be- fore the steps of the altar. When the Celebrant advances to the centre of the altar, the Deacon ascends to his right hand, the Sub-deacon to his left. teueat jmictos usque ad ablutionem, nisi cum necesse fuerit. Post lisec cum aliis digitis, discooperiat calicem, et teneat earn per medium et dicat : Simili modo posteaquam coenatum est." Here- ford Missal. 1 The Priest may here say, secreto, " Ecce Agnus Dei, ecce Qvi tollit peccata mundi" and then, " Domine, non sum, dignus ut intres sub tectum meu,ni, sed tantum die verba, et sanabitur anima mea." The Priest will be careful to teach young persons at Confirmation, on preparing fortheir first Communion, how to take the Holy Sacra- ment, viz. thus — the right hand should be extended flat, quite clear of the body, and resting on the left for a support at right angles, so as to make the shape of the cross, and to say " Amen" at the first clause of the words used in delivering the Sacrament. See " Guide to the Eucharist." London : Masters. ©toctions for Beacon anti Suti=l(eacoit. 249 (b) "When the Introit is sung the Priest goes to the Book on the north side {ad latus Evangelii), while the Deacon stands on his right on the second step, and the Sub-deacon on the right of the Deacon on the third step. (c) At the recitation of the Ten Commandments the Deacon passes to his step on the south side {ad latus EpistolcB) and the Sub- deacon to his step behind the Deacon, to his right, both standing facing the east, with hands joined before the breast — the usual position of the hands of assistant Ministers. {d) They remain in this position till the Collects, when they stand in rotation behind the Celebrant. (e) At the reading of the Epistle the Deacon moves the Celebrant's Book to the Epistle corner, and stands on his right to serve the Book whilst the Celebrant reads the Epistle secreto, the Sub-deacon passes to his own step on the Epistle side, an acolyte hands him the Book of the Epistles, and he reads the Epistle to the faithful. (/) The Epistle ended, the Sub-deacon moves the Celebrant's Book to the Gospel side nearest to the midst of the altar, whilst the Deacon advances to the place for reading the Gospels on the second step at the north side ; the Sub-deacon then receives the Book of the Gospels from an acolyte near the credence, and takes it to the Deacon, who reads the Gospel, the Sub- deacon holding the Book before him, the upper part resting on his forehead.^ The Gospel is most correctly read towards the north, but most usually towards the west. The Gospel ended, the Sub-deacon returns the Book to the acolyte. {g) As the Celebrant begins the Creed the Deacon stands behind him, and the Sub-deacon behind the Deacon ; after the Intonations they stand on each side the Celebrant, all facing the east. They genuflect. ' If the book is placed on a lectern the Sub-deacon stands in front of it, facing the Deacon. 250 ^ppenliix. together with the Celebrant, at the "was incarnate .... made man," and each make the sign of the cross at the words " The resurrection of the hody." (h) During the Offertory the Deacon and Sub- deacon stand on their respective steps, facing eastwards. When the alms are brought to the sanctuary, an aco- lyte will receive them in" the alms-dish (which the Sub-deacon, having received from the Deacon, will have delivered to him at the commencement of the Offertory), and will hand them to the Sub-deacon, who hands them to the Deacon, to give them to the Priest to offer. After they are offered the Deacon will re- move the alms-dish from the altar, and hand it to the Sub-deacon, who will give it to an acolyte to place upon the credence. When, before the Offertory, the persons appointed to collect the alms come to the sanctuary for the alms-bags, it is the Sub-deacon's place to deliver them to the acolytes to distribute. (^) At the Exhortation and Invitatory (if read by the Celebrant) they remain standing facing the east. (J) When .the Deacon makes the Confession both he and the Sub-deacon kneel. They both kneel during the Absolution. (k) They then stand in their normal position on their respective steps till the Preface, when they stand in rotation behind the Celebrant. (/) At the singing of the Sanctus the Deacon passes to the right, the Sub-deacon to the left of the Celebrant. (m) At the Prayer of Humble Access they kneel with him before the Altar. {n) At the Prayer of Consecration the Deacon goes to the left of the Celebrant to serve him with the Book, and will then stand a little to his right; the Sub-deacon stands behind the Celebrant. During the Consecration proper, the Deacon will kneel at the right of the Priest, rising to raise the chasuble at the lifting up of the Blessed Sacrament, and to cover and uncover the chalice. The Sub-deacon during this time, i.e. ©irecttong for Deacon anli Sub.-tieacon, 251 after the first Consecration, kneels on his own step behind the Celebrant. After Consecration and adora- tion, the Deacon and Sub-deacon stand, the latter ascends to the left of the Celebrant, and the former to his right, and uncovers the chalice. They both stand inclining before the Altar, whilst the Priest is com- municating. (0) During the communion of the faithful,^ when the Sub-deacon^ is not engaged, he should stand upon his step in his place, with hands joined before his breast, laterally, facing the south. {p) At the " Veiling of the Blessed Sacrament," an acolyte hands the linen veil to the Sab-deacon, who gives it to the Deacon. They then take their places, the Deacon on the right, the Sub-deacon on the left of the Celebrant, in the midst of the Altar, facing the east. {q) At the Blessing they ascend to the edge of the platform, where they kneel. Immediately after the Blessing they stand, and the Deacon passes to the left, the Sub-deacon to the right hand of the Celebrant for the consumption and purification. Whenever the Celebrant sits, the Deacon and Sub- deacon raise the chasuble over the back of the seat, or so arrange it that it be not crumpled in the sedilia. If there be no constructional sedilia in the Church, the seat for the Sacred Ministers should be a bench covered with green cloth — with purple in Lent and Advent — and with black on public fasts and celebrations for the departed. N.B. — The Sacred Ministers having occasion to ' In communicating the people it is an ancient custom for the Sub-deacon to follow the Deacon (who bears the chalice) with a vessel of wine and water in his right hand and a purificator in his left. The wine and water is for the faithful to drink after commu- nicating, that no particle of the Blessed Sacrament may adhere to the teeth or gums; the purificator is carried in the left hand," as a badge of office. 2 The Sub-deacon may carry a second chalice if necessary, but ° It was formerly used to cleanse the mouth of communicants. 252 ^ppeniix. pass from one side of the Altar to the other, before Consecration bow reverently' in the centre, but after the Consecration they genuflect at the Celebrant's side. They must observe never to place their hands on the Altar. Solemn Service in the Absence of a Sub-deacon. T N many churches there are only two clerics ; in this J- case at Solemn Service, it is proper for the Deacon to do the Sub-deacon's part as well as his own, the Celebrant confining himself to his own part. A layman, however, in a cassock and surplice (without, of course, the tunic and maniple), may act as Sub-deacon, so as to put one person on each side of the Priest. The Deacon could in this case read both Epistle and Gospel ; the layman holding the book of the Gospels and Epistles whilst he is doing so. "When a layman acts as Sub-deacon, there should be in addition at least two acolytes and two thurifers. They will wear the cotta ; and the layman acting as Sub-deacon, a surplice or alb. DiEECTIONS FOE ACOLTTES OR LaY ASSISTANTS AT A High Celebration. AQUARTEE of an hour before Service the two acolytes, who should be, if possible, of equal height, having vested themselves in cassock and cotta, go to the Altar and assist the Deacon or Sacristan to prepare what is needed ; they then assist the Deacon and Sub-deacon to vest. They light the candles on the Altar (unless this function is performed by the this will hardly, at least ovght not to, be the case at the midday Solemn Celebration, as the faithful should as a rule communicate at the early Low Celebration, that they may do ao fasting, in accord- ance with the invariable practice of the Universal Church. ' The reason of this is — that no genuflection is to take place till our Blessed Saviour is present. The only exception being at the " was incarnate .... made man," in the Creed. ©iwcttotis for ^col^tfs or Hag Assistants. 253 Sacristan, or by some other tit person appointed to do it), the one on the one side, the other on the other. If only one acolyte lights them he begins on the Epistle side ; in extinguishing them he begins on the Gospel side. A reed with a wax taper, and an ex- tinguisher attached to the top, should always be kept for this especial purpose. In the procession to the Altar the acolytes precede the Deacon and Sub-deacon. They walk abreast with heads uncovered, both hands joined before the breast : the first acolyte on the right, the second on the left. On reaching the steps of the Altar, they divide for the Celebrant and the Sacred Ministers to pass between them ; and whilst the Priest, Deacon, and Sub-deacon ascend to the platform and take their places before the midst of the Altar, the ac6lytes kneel facing the east, the one on the Gospel, the other on the Epistle side. At the singing of the Introit, and indeed normally, they stand facing the Altar junctis manihus. They stand throughout the function, except at the Confession, at the Prayer of Humble Access, and at the Consecra- tion. They stand during the Communion. For the Epistle, the acolyte who is near the Epis- toler or Sub-deacon hands to him the Book of Epistles, opened at the proper place. For the Gospel, the acolyte who is near the Gospeller or Deacon hands the Book of the Gospels, opened at the proper place, to the Sub-deacon, who, passing across to the Gospel side, holds the lower part of the book with both hands towards the Deacon. The acolytes stand laterally, i. e. facing respectively north and south, at the Epistle and Gospel. When the Sacred Ministers sit down, the acolytes raise the dalmatic and tunic, arranging them so that they be not injured ; during this function, if they have occasion to pass before the Celebrant, they make an inclination. During the Sermon they sit on stools upon the Altar-steps on either side of the Sanctuary. 2 54 ^}j}jenliix. At the Blessing they kneel in their places, rising immediately after the Blessing to fulfil their ofiice at the purifications. Acolytes hold their hands joined (junctis manibus) before their breasts, not clasped. When one hand is occupied, the other should be laid on the breast. In choir, when a reverence is to be made, it is usual to make it first on the Gospel side, then on the Epistle side, always commencing with the highest dignitary. Position of Acolytes. Priest. Sub-deacon. Deacon. Acolyte. Acolyte. Assistant Priest. Acolyte. Acolyte. Ceremoniarius. Thurifers, with Incense Boat-bearer. DiEECTIONS FOR SERVERS AT A LoW CELEBRATION. AT Plain Service (i. e. when the Service is said) the Celebrant is assisted by one server, who should be vested in cassock and cotta^ at least a quarter of an hour before Service. He will assist at the lavatory,^ when the Priest washes his hands before vesting. He will then stand on the left of the Priest and assist him to vest. He should be careful to see that the alb hangs equally on all sides, about an inch from the ground ; and that the stole is crossed in the middle near the lower part ' Servers never use the birretta. 2 Every sacristy ought to be provided with a lavatory. directions for Berbers. 255 of the neck, and folded so as to remain covered by the chasuble, but so that the ends may be visible below. The chasuble should be so arranged that the Priest may put it on himself; yet, if he desire it, the Server may vest him with it. Before Service he will have placed the elements and cruets, &c. on the cred- ence, and have lighted the Altar lights, if this be not done by the Sacristan. In leaving the sacristy he will precede the Priest and carry the Service Book, taking care not to displace the markers, which the Priest has placed therein. He will carry the book with both hands, straight before the breast, the opening towards his left. He will bow and stand before the lowest step on the Epistle side when the Priest ascends to the midst of the Altar, and will receive the Priest's birretta from him as he passes. He will first place it on the credence, and then place the Service Book closed on the stand, on the north side (it should be placed corner- wise, with its back to the north-east), with the opening of the book on the left hand side. The Server, while the Priest privately says the Introit, should stand upon the first step on the right of the Priest. When the Book is on the Gospel side the Server kneels on the Epistle side of the celebrant ; when the Book is on the Epistle side the Server kneels on the Gospel side. When the Priest is in the midst of the Altar the same rule holds, and the Server kneels on the Epistle side. Throughout the Service the Server should be in uniformity with the Priest in making the sign of the cross, bowing, &c. ; and he should be careful never to leave the Priest alone at the Altar. At the Offertory, the Server will bring the ele- ments from the credence to the Priest's right hand; first the breads, then the cruets — the wine in his right hand and the water in his left ; and, where it is cus- tomary, the vessel for the Priest to wash his fingers, 256 appeiittx. together with a towel or napkin, which, folded, may hang over the Server's left arm. He will afterwards place the alms-dish on the credence after it has been offered. He then returns to his place, and kneels on the Epistle side. At the Prayer of Humble Access the Server kneels immediately behind the Priest. At the Prayer of Consecration he kneels throughout on the platform, not behind the Priest, but a little on the Epistle side. At the elevation he will take the chasuble in his left hand, just lifting it when the Priest elevates the paten and the chalice; when the Priest bows down the chasuble is not held. At the Elevation he will bow down in profound adoration. The Server does not rise till after the Communion of the Priest. During the Communion of the faithful the Server may continue to kneel. If he stands, he should do so laterally, facing the north, with hands joined and eyes cast down. Where the houselling or communion cloth is used, the Server may be required to help in spreading and holding it. He will stand on the lower step, facing the east, at the Gloria in excelsis, and kneel down there when the Priest gives the Blessing. Immediately after the Blessing he rises and goes to the credence to have the cruets in readiness for the purifications. Taking the wine cruet in his right hand, he pours ( i ) a little wine into the chalice, then (2) a little wine and water from the cruet in his left hand over the fingers of the Priest, and finally (3) a little water. When the Celebrant has descended to the sanctuary platform with the chalice, the Server will take his birretta from the credence and hand it to him with his right hand, in such a manner that it may be con- veniently taken. He will then take the Service Book from the desk and precede the Priest to the sacristy. On reaching the sacristy the Server will stand a little aside, and as the Priest passes him will make a reverence. JBirecttons for Serbeus. 257 Having laid down the Service Book, he will assist him to unvest. In receiving the alb, he wiU be care- ful not to trail it on the ground. If the Priest should wash his hands, as is most likely, the server will assist at the lavatory. When all is done, he will make a final reverence to the Priest. He will then, with the proper extinguisher, return to the altar and put out the candles, first the lighten the Gospel side, then that on the Epistle side. They should always be put out with the extinguisher, and never be left smoking. The lights are sometimes extinguished by the server while the Priest is going to the sacristy. N.B. — (a.) "Whenever the server passes the altar, he will bow to the cross, crucifix, or picture of our Lord Jesus Christ on the Cross. (/3.) After the consecration, in passing before the Blessed Sacrament, the Server will be especially careful always to genuflect with great reverence. (y.) The Server will see when the Service Book is on the stand at the Gospel side that it be placed comer- wise, so that the Priest faces north-east. When it is on the Epistle side, it should be placed square with the altar, so that the Priest faces eastwards. (S.) When the Priest takes his position finally at the midst of the Altar at the Creed, the Book ia placed a little on the Gospel side of the centre of the altar, only just so much slanted as to enable the Priest to read easily as he stands with his face due east. (e.) After the celebration is over, if the sacristan be not at hand, the Server will assist the Priest to wash and carefully put by the sacred vessels. (C) He will then carefully fold and put by the vestments, and place the ordinary cover of green silk on the top of the altar. (jj.) He should remember that the vessels have touched Christ, that the sacred vestments have been very near to Him, that he himself "has been with Jesus" — and so he will perform these pious duties with a reverent cheerfulness and an earnest care. 25 8 ^ppentitx. doing them with all his might as unto the Lord and not unto man, and he will find his service acceptable to our Lord. (0.) When there are great numbers to communicate, a Priest (or Priests) could put a surplice and stole (pendent) over his cassock and leave his place in the choir for the ministering of the chalice. This is quite necessary when there are many communicants. The Priest (or Priests) may if he please wear the surplice from the beginning of the service, so long as he keeps his place in choir and does not advance to the sanc- tuary, till it is the time of communion, if he is going to communicate, or if not, he will receive the chalice (or chalices) from the Priest to communicate the faithful. Directions as to Chalices and Patens. More than one Chalice ought not to be placed upon the Altar. The mode of using a second Chalice if necessity requires. WHEN there are a very large number of com- municants expected, the Celebrant had better consecrate two or more large chalices for the com- munion of the faithful. And it is well in addition to the breads on the corporal and Paten to consecrate a large number in a Ciborium,' from which either the Paten may be replenished, or the faithful may be directly communicated. Sometimes the wine is consecrated in a large Plagon,^ or Cruet, and the Chalices are supplied from the Cruet at the time of communion. If so, the Cruet will be prepared with water in the same manner as a Chalice at the Offertory. Let it be noted that the first usage is much to be preferred. " Calices plures in altari non ponendi. — a.d. 731, ^ " And here he is to lay his hand upon every vessel (be it chalice or flagon) in which there is any wine to be consecrated." Rubric, Book of Common Prayer. Greg. Ill ad Bonifacium, torn. ii. Conciliorum, con- stituit, ne in Missarum solemniis duo vel tres Calices in altari ponerentur, quoniam id parum Christi in- stitutioni conveniret, qui de uno et eodem Calice omnes communicasset. Unde colligere licet sanguinem non fuisse sacratum in Calicibus ministerialibus, sed in alio quodam, et ex illo deinde transfusum in ministerial as, ad usum populi." Jo. Ste. Durantus de Eitibus Ecclesise. Lib. i. cap. vii. sec. 5, p. 70. Paris, 1632. This manner of communicating large numbers of the faithful in an expeditious manner should always be adopted at the early Plain Service on the great festivals, &c. It ought not to be necessary at the mid- day Solemn Celebration, when it is supposed there will be fewer communicants^ though a larger congregation ; for the faithful should have communicated at the early celebration, and ought to be present simply for pur- poses of worship and Eucharistic adoration at mid-day. Solemn Eucharistic Service sung in presence of a Bishop assisting pontifically. '^nilE Bishop should on the great Festivals assist at -L Solemn Service, vested in amice, rochet, stole, pastoral croPS, cope, and mitre. He will occupy the throne, and be assisted by two Priests, if possible Canons, and two Deacons in surplice and amyss. Un- less the Bishop assists at the throne vested in the sacred vestments he does not use the pastoral staff. The Bishop at first proceeds to the midst of the altar with his assistants, who then retire behind. Having given up the pastoral staff and mitre, he goes to the north side of the altar, accompanied as above by the Celebrant and Sacred Ministers, and the Introit will begin; which ended, the Bishop will sing the Pate7^ Nosfer, Collect for Purity, and the Ten Com- mandments. The Bishop does not sing any other part of the Service, except the Absolution — which is pronounced standing up and turning to the people — 26o ^ppenbtx. until the final Blessing. The Book of the Gospels is brought by the Sub-deacon to be blessed by the Bishop. The Bishop is served throughout with a Service Book by one of his assistant Priests. In giving the Pax and Blessing, he stands with his assistants on either side facing the south-west. At the Pax he extends his arms, and at the Blessing holds in his left hand the pastoral staff, making the sign of the cross over the people with his right. A EORM^op CoNSECEATioN, OR Dedication of Chueches AND Chapels, according to the Use oe the Church of IEELAND.'^ ^ The Patron, or the Chief of the Parish where a new Church is erected, is to give timely Notice to the Bishop of the Diocess, and humbly desire him to appoint a convenient time, some Lord's-Day, or other great Festival of the Church, for Performance of the Solemnity. ^ At the Day appointed, the Bishop, with a convenient number of his Clergy, {of which the Dean or Archdeacon to he one) and the Chancellor of the Diocess, and his Register shall come between the nours of EigM and Ten in the Morning ; and when they are nemr, the Bell is to ring till they he entered into the Church appointed to he consecrated. ^ First, the Bishop and his Clergy, together with the Patron or his Deputy, shall go round about the Ccemetery or Churchyards; which done the Bishop and his Clergy shall enter into the Church at the West Door, the Patron and People standing without, while the Bishop and Priest do vest^ themselves in their respective Ecclesiastich Habits. ^ When they are vested, they shall kneel down in the Body of the Church, vrith their Faces to the Fast, and say together, UR Father, whioli art in heaven, Hallowed be thy Name; thy kingdom come ; thy will be done in earth, as it is in o ' The typographical arrangement, capital letters, ^^'''- "'' walking in the steps of their most holy faith, par- takers of the same hope, fellow Citizens with the Saints, and of the household of God, are this day met together in thy fear and love, to dedicate a house to thee, and to the glories of thy Name, that we may not neglect the assembling of ourselves together, but meet here to implore thy mercies, to deplore our sins, to deprecate thy anger, to magnifie thy goodness, to celebrate thy praises, to receive thy Sacraments, to bless thy people, and to perform all Ministries of Salvation. 264 ^ppentiix* Be pleased, therefore, most gracious Lord and Father, to accept the devotion and oblation of thy servants : admit this place and house into a portion of thine own inheritance : Let it be a resting- place for thy feet, and the seat of thy graciousness. Depute thy holy Angels to abide here, to defend thy servants, and to drive away all the power of the Enemy. Place thy Mercy-seat among us also : Let thine eyes and thine ears be open towards this house night and day, and hear the prayers of thy people which they shall make unto thee in this place ; granting to them all the graces which they shall need and ask : And whensoever in humility and contri- tion they shall confess their sins unto thee, be thou more ready to hear than they to pray : forgive them all their sins : encrease and perfect their repentances, remove thy judgments far from them, and let them feel and rejoice in thy mercies and lovingkindnesses for ever and ever. Grant this for his sake, who is the King of the Saints, and the Head of the Church, the great lover of souls, and our High Priest, who continually makes intei'cession for us, our blessed Lord and Saviour Jesus. Amen. III. O Almighty God, who art the Father of the faithful, and a gracious God to all that call upon thee in truth and love ; thou hast taught us by thy holy Apostle, that everything is sanctified by the word of God and prayer : Attend this day and ever to the prayers of thy servants : be present with thy grace in all our Ministries of the Sacraments, and Sacramentals ; and bless all the labours and accept all the religious duties, and satisfie all the holy desires of them who in this thy house shall make their supplications before thee. And let the dew of thy divine blessing descend and abide for ever upon this house, which by invocation of thy holy Name, and to the honour of the Lord Jesus, and the Ministries of thy ser- vants, we, though unworthy, consecrate, and dedicate unto thee. Spare all the penitents, relieve the distressed, comfort the com- fortless, confirm the strong, and strengthen the weak; Ease the afiiicted, heal the wounded and the sick ; provide for the widows, and be a father to the fatherless ; and unto all them whose con- sciences being accus'd for sin, come with confidence to the Throne of Grace, give help in all the times of their need, that whensoever thy Name is called upon thy blessings may certainly descend. Let thy eternal peace be to this house, and to them who in this house come to thee to be eased and refreshed. Here let thy Priests be cloathed with righteousness, and let thy Saints sing with joyfulness. Here let thy people make theii- prayers, and perform their vows, and offer their free-will offerings with a holy worship. Here let the weight of their sins that so easily besets them be laid aside : here let the chains of their cor- ruptions, and the cords of vanity be broken. Let the lapsed be restored, let the sick be cured, let the blind eyes and hearts be 31 jForm of Consecration of Cf)urcljes. 265 enlightened with the lanthorn of thy Word and the lights of thy Spirit. Here let the power of Satan be lessened and destroyed ; and let thy servants find a cure for all their wounds ; a comfort for all their sorrows ; a remedy to all their inconveniences ; that all who shall enter this house now dedicated to thy service may obtain all their desires and triumph in the Name of the Lord our God, who hath performed all their petitions. Preserve their souls from sin, their eyes from tears, and their feet from falling, for Jesus Christ his sake; to Whom with Thee, O Father, and thy most Holy Spirit, be all honour and glory, praise and thanksgiving, love and obedience, for ever and ever. Amen. ^ Then tlie Bislwp and the Congregation arising from their hnees, the Bishop attended by his Clergy, shall go in procession round about the church within, and say this hymn alternately. Hymn I. Ex P salmis 127, 84. 1. Except the Lord build the house, they labour in vain that build it : except the Lord keepeth the city, the watchman waketh but in vain. 2. Blessed is the man whose strength is in thee, in whose heart are thy ways. 3. They go from strength to strength : every one of them in Zion appeareth before God. 4. How amiable are thy tabernacles, O Lord of Hosts ! 5. My soul longeth, yea, even fainteth for the courts of the Lord, my heart and my flesh crieth out for the living God: whence shall I come and appear before the presence of God ? 6. The sparrow hath found her an house, and the swallow a nest for herself, where she may lay her young, even thy altars, O Lord of Hosts, my King and my God. 7. Blessed are they that dwell in thy house : they will be always praising thee. 8. For a day in thy courts is better than a thousand : I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. 9. For the Lord God is a Sun and a Shield : the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. 10. Lord of Hosts : blessed is the man that trusteth in thee. Glory be to the Father, and to the Son, and to the Holy Ghost : As it was in the beginning, is now, and ever shall be, world without end. Amen. ^ Then sliall the Bishop go to the vault appointed in the church for "^(^^ ^ppenbix. the burial-place (in case there he any), or else standing in the most open pavement of the church, the Archdeacon shall read this lesson. ^ The Lesson in the Ccemetery. And when the inhabitants of Jabeah-Gilead heard of that which the Philistines had done to Saul ; all the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there. And they took their bones, and buried them under a tree at Jabesh, and fasted seven days, i Sam. xxxi. 1 1 — 13. And they told David, saying, that the men of Jabesh-Gilead were they that buried Saul. And David sent messengers unto the men of Jabesh-Gilead, and said unto them, Blessed be ye of the Lord, that ye have showed this Kindness unto your lord, even unto Saul, and have buried him. z Sam. ii. 4, 5. And the son of David, King Solomon, said, If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good ; and also that he hath no burial ; I say that an untimely birth is better than he. Eccles. vi. 3. And so I saw the wicked buried, who had come and gone from the place of the Holy, and they were foi'gotten in the city where they had so done. Eccles. viii. 10. But let a man remember the days of darkness, for they shall be many. Eccles. xi. 8. For the dust shall return to the earth as it was, and the Spirit shall return unto God that gave it. Eccles. xii. 7. ^ Then the Bishop standing in the same place shall pray. O Almighty God, with whom do live the spirits of them that die in the Lord, grant unto all thy servants, whose bodies shall be buried in this Dormitory, that they may lie down with the right- eous, and their souls may be gathered to their Fathers in the bosom of Christ, and their bodies may rest in peace unto the latter day ; and when thy holy Son shall come to judge both the quick and the dead, they may hear the sentence of the right hand, and may have their perfect consummation and bliss in their eternal and everlasting glory, through Jesus Christ our Lord. Amen. ^ Then the Bishop, with the Clergy attending, shall go to the Font, and the Verger or Clerk presentivg pure water to him, lie shall pour the water into the Font. ^ Then shall the Setiior Priest read this Lesson. ^ The Lesson at the Font. And Jesus came and spake unto them, saying. All power is ^ JForm of Consecration of (Hljuti^ts. 267 given unto me in heaven and in earth. Go ye therefore, and teach all nations, bajDtizing them in the Name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you : and lo, I am with you alway, even unto the end of the world. Ameii. Matt, xxviii. 1 8 — 20. ^ Then shall the Bishop pray. Eternal God, fountain of all purity, bless and sanctifie the waters which thou hast ordained and constituted for the mystical washing away of sin : and grant unto all them who shall come hither to be presented unto thee, and to be washed in this Lava- tory, that they may receive the baptism of the Spirit, and may have a title and portion in rejaentance, remission of sins, and all the promises of the Gospel, that they may not only have the wash- ing of the filth of the flesh, but the answer of a good conscience towards God ; that they dying unto sin and being buried with Christ in his death, may live unto righteousness, and become thy disciples in an unreprovable faith and a perfect obedience, and at last may partake of the Resurrection of thy Son to eternal life, through the same Jesus Christ our Lord. Amen. \ Then shall the Bishop go attended as he/ore, to the Pulpit, and lay- ing his hand upon it, shall appoint one of the Priests to read tlie following Lesson. ^ The Lesson at the Pulpit. 1 charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his Kingdom, preach the Word, be instant in season and out of season, reprove, rebuke, exhort with all longsuffering and doctrine : for the time will come when they will not endure sound doctrine ; but after their own lusts shall they heap to themselves teachers, having itching ears. 2 Tim. iy. i — 3. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works : these things are good and profitable nnto men. But avoid foolish questions, and genealogies, and conten- tions, and strivings about the Law, for they are unprofitable and vain. Titus iii. 8, 9. But let the man of God watch in all things, endure afflictions, do the work of an Evangelist, and make full proof of his Ministry. 2 Tim. iv. 5. ^ Then shall the Bishop pray. O Almighty God, who by thy Word and by thy Spirit dost instruct thy servants and teach them all truth, and lead them in the way of salvation ; Grant that this place may be always filled with wise and holy persons, who may dispense thy word faithfully 268 ^ppentiix. according to the ability thou givest, and the charge which thou imposest and the duty thou requirest ; giving to every one their portion in due season, and feeding the flock of God, not of con- straint or of necessity, but willingly and chearfuUy ; not for filthy lucre's sake, but readily and of a good mind. send faithful labourers into thy harvest ; and grant that all the people which from this place shall hear thy word, may not receive it as the word of man, but as the good word of God, able to save their souls : and let thy holy Spirit for ever be the Preacher, and imprint thy word in their minds, opening their hearts, convincing their understandings, overruling their wUls, and governing their affections, that they may not be hearers of the Word only, but doers of good Works ; that they by their holy lives adorning the Gospel of God, and seeking for glory and honour, and immortality, may attain eternal Hfe, through Jesus Christ our Lord. Amen. ^ Then the Bishop and Clergy shall go towards the Chancel, the doors of which being shut, he shall stand there, and mth the Priests recite this Hymn alternately. Hymn II. 1 . Open to me the gates of righteousness, I will go into them, and praise the Lord : 2. This is the gate of the Lord, into which the righteous shall enter. 3. The stone which the builders refused, is become the head stone of the corner. 4. This is the Lord's doing, and it is marvellous in our eyes. 5. This is the day which the Lord hath made ; we will rejoyce and be glad in it. 6. Save now, I beseech thee, Lord : Lord, I beseech thee, send us now prosperity. 7. Blessed be he that cometh in the Name of the Lord : we have blessed you out of the house of the Lord. 8. God is the Lord which hath showed us light : bind the sacrifice with cords, even to the horns of the altar. 9. O Lord, open thou my mouth : and my lips shall show forth thy praise. 10. For thou desirest not sacrifice, else would I give it thee: but thou delightest not in burnt-offerings. 1 1 . The sacrifices of God are a broken spirit : a broken and a contrite heart, God, thou wilt not despise. 1 2. Do good in thy good pleasure unto Sion : build thou the walls of Jerusalem. 1 3 . Then shalt thou be pleased with the sacrifice of righteous- ness, with burnt offerings and whole burnt-offerings : then shall they ofier bullocks upon thine altar. ^ JForm of Constcratton of dt^^wcdjzs, 0.69 14. Whoso offereth praise, glorifieth me, and to him that ordereth his conversation right will I show the salvation of God. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. *ji Then the doors being opened, the Bishop with his Clergy shall enter and ascend to the Communion Table, and sitting in a Chair on the south side of it, shall appoint the Bean or Archdeacon to read this Lesson. ^ The Lesson at the Communion Table. I speak as to wise men, judge what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ 1 The bread which we break, is it not the communion of the body of Christ ? For we being many are one bread, and one body, for we are all partakers of that one bread. Ye cannot drink the cup of the Lord, and the cup of Devils : ye cannot be partakers of the Lord's table, and the table of Devils. Do we provoke the Lord to jealousie 1 are we stronger than he ? whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. i Cor. x. 15—17, 21, 22, 31. We have an altar, whereof they have no right to eat which serve the tabernacle. Wherefore Jesus also, that he might sanc- tifie the people with his own blood, suffered without the gate. Let us go forth therefore unto him, bearing his reproach. For here we have no continuing city, but we seek one to come. By him therefore let us oifer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not : for with such sacrifices God is well pleased. Heb. xiii 10, 12 — 16. ^, Then the Bishop aiising from his chair shall hneel before the Aliar, or Communion Table, and say, ^ Let us pray. Eternal God, who in an infinite mercy to mankind, didst send thy holy Son to be a sacrifice for our sins, and the food of our souls, the Author and finisher of our faith, and the great Minister of eternal glory; who also now sits at thy right hand, and upon the heavenly altar perpetually presents to thee the eternal Sacrifice, a never ceasing prayer, be present with thy servants, and accept us in the dedication of a ministerial altar, which we humbly have provided for the performance of this great Ministry, and in imita- tion of Christ's eternal Priesthood, according to our Duty and his Commandment. Grant that all the gifts which shall be presented on this table may be acceptable unto thee and become unto thy servants a favour of life unto life. Grant that all who shall 27° ^pprnlrtx. partake of this table may indeed hunger after the bread of life, and thirst for the wine of elect souls, and may feed upon Christ by faith and be nourished by a holy hope, and grow up to an eternal charity. Let no hand of any that shall betray thee be ever ujion this table ; let no impiu'e tongue ever taste of the holy body and blood which here shall be saoramentally represented and exhibited. But let all thy servants that come hither to receive these mysteries come with prepared hearts, and with penitent souls, and loving desires, and indeed partake of the Lord Jesus, and receive all the benefits of his Passion. Grant this for his sake, who is the Priest and the Sacrifice, the Feeder and the Food, the Physician and the Physic of our souls, our most blessed Lord and Saviour Jesus. Amen. ^ Then the Bishop arising shall return to his Chair, and sitting covered, some persons by the PatrorHs appointment shall bring the Carpet, the Communion cloath, and Napkins, the Chalice, Paten, and other Vessels, Boohs, and Utensils for the Communion ; and humbly presenting them on their knees to God, the Bishop shall receive them severally, and deliver them to the Deacon, to be laid orderly on the Communion Table ; excepting only the Chalict, and the Paten, which two Priests sJiall (when the Table is covered) humbly on their knees lay upon it. Then the Bishop returning to the Altar, shall with reverence and solemnity [his face being Eastward) lay his hands upon the Plate, and say this Prayer standing: What are we, God, and what is this people, that we should be able to ofl'er so willingly after this sort i For all things come of thee, and of thine own we have given thee. Accept the Oblation of thy servants, who in the uprightness of their hearts have willingly offered these things, and give unto them a perfect heart to keep thy Commandments, thine Ordinances, and thy Sacra- ments ; and be pleased to grant to them a greater ability, an en- larged heart, and an increasing love to serve thee with their souls and bodies, with all their time, and all their goods, that thou may'st be honoured with all their heart and with all their strength ; and grant that these gifts may be received into the lot of God and of Religion, and the Donors be continued for ever in the lot of thine inheritance ; that by thy grace, accepting these gifts, they may in all their other Possessions be blessed, and by the use of these gifts in the Ministries of thy holy Religion, they may be sanctified, and by a guard of Angels they may be preserved from all evil, and by the perpetual presence of thy holy Spirit they may be led into all good, and accepted to pardon, and preserved in peace, and promoted in holiness, and conducted certainly to life eternal, through Jesus Christ our Lord. Amen, i Chron. xxix. 14. T" Then the Bishop shall go to the North end of the Holy Table, and turning to the People, shall say. ^ jForm of (IConsecratton of (!t;f)urcf)es, 27 1 The Lord be with you. Answer. And with thy spirit. Let us pray. I. Most Glorious and eternal God, who makest all things by thy power, and adornest all things with thy bounty, and fillest all things with thy goodness, and sanctifiest the hearts and gifts of thy servants by thy Spirit, we worship and adore thy gloritis, who fillest all the world by thy Presence, and sustainest it by thy Almightiness : We love and magnify thy ,; l^^,SiT:u. mercies, that thou hast been pleased to enable and '*« Bishop only Re- admit thy servants \to huild an house to thee,'^ and'\ tlm: anii'ao anthe out of thine own store to eive sifts to thee, who other Clauses mUch TTT 1 1 are inclosed. g-ivest all that we possess. We humbly pray thee by the Death and Passion, by the Resurrection and Ascension, and by the glorious Intercession of our Lord, that thou wouldest vouchsafe to sanctifie \tliis Iwuse andl these gifts to thy service, by the effusion of thy holiness from above. Let the Sun of Right- eousness for ever shine here, and let the brightest illumination of the Spirit fill \_ihis place, aizdjiU\ all our hearts for ever with thy glorious presence : That which we have blessed, do thou bless ; that which we offer, do thou accept ; that which we place here, do thou visit graciously and for ever, through Jesus Christ our Lord. Amen. TI. Let this house be for the religious uses of thy servants ; let it be the abode of angels ; let it be the place of thy Name, and for the glory of thy grace, and for the mention and honour, and the memorial of the Lord Jesus. Let no unclean thing ever enter here : drive from hence all sacrilegious hands, all superstitious Rites, all prophane Persons, all proud and unquiet Schismaticks, all misbelieving Hereticks. Let not the powers of darkness come hither, nor the secret arrow ever smite any here. Let no corrupt air, and no corrupt communication, no bloodshed, and no unclean, action ever pollute this jjlace dedicated to thy holiness. By the multitudes of thy mercies and propitiations, to the visitors of this place coming with devotion and charity, let there be peace and abundance of thy blessings. Hear them that shall call upon thee, sanctifie their Oblations, let the good Word of God come upon them and dispense thy good things unto them. Let the title of this Church abide until the second coming of Christ, and let thy Holy Table stand prepared with the blessings of a Celestial Banquet. Bless the gifts and the givers, the dwellers and the dwelling, and grant unto us here present, and to all that shall come after us, that by the participation of thy heavenly graces we may obtain eternal life, through Jesus Christ our Lord. Amen. 2? 2 ^ppenlitx. III. Eternal God, who art pleased to manifest thy presence amongst the sons of men by the special issues of thy favour and benediction, make our bodies and souls to be temjjles pure and holy, apt for the entertainments of the Holy Jesus, and for the inhabitation of thy holy Spirit. Lord, be pleas'd with the powers of thy grace to cast out all impure lusts, all worldly affections, all covetous desires, from these thy Temples, that they may be places of prayer and holy meditation, of godly desires, and chaste thoughts, of pure intentions, and great zeal to please thee, that we also may become Sacrifices, as well as Temples, eaten up with the zeal of thy glory, and even consumed with the fires of thy love ; that not one thought may be entertained by us, but such as may be like per- fume exhaling from the Altar of Incense : and not a word may pass from us, but may have the accent of heaven in it, and sound pleasantly in thy ears. O dearest God, fill every faculty of our souls with the impresses of Religion, that we loving thee above all things in the world, worshipping thee with frequent and humblest adorations, continually feeding upon the apprehensions of thy divine sweetness, and living in a daily observation of thy Divine Commandments, and delighted with the perpetual feast of a holy Conscience may, by thy Spirit, be seal'd up to the day of Redemption, and the fruition of thy glories in thine everlasting Kingdom, through Jesus Christ our Lord ; to whom with thee, O Father of mercies, Father of our Lord Jesus Christ, and with thee, O blessed and eternal Spirit the Comforter, all honour and power be ascribed from generation to generation for ever and ever. Amen. ^ Then add the Fiayer of St. Clement. God, the beholder and discerner of all things, the Lord of spirits and all flesh, who hath chosen our Lord Jesus, and us through him to be a peculiar people, grant unto every soul cieraent. I «yis(. ^T^^^ calleth upon his glorious and holy Name, faith and fear, peace and patience, longsunermg and temperance, with purity and wisdom, to the well pleasing of his Name, through our High Priest and Ruler, by whom unto Him be glory and Majesty, both now and to all ages evermore. Amen. ^ Then the Bishop arising shall sit in his Chair at the south end of the Holy Table, and being covered, shall cause the Chancellor to read the instrument of Consecration, and give command that it be entred into the Registry and an Act made of it in perpetuam rei memoriam: A Duplicate of which Instrument attested under tlte Register's hand and seal of the Office, is to remain with the Patron or Founder, and the Original with the Bishop. 21 iForm of Consecration of Cfjurcljes. 273 ^ Afier which the Anathematism shall be read by him and his Clergy alternately, all standing up. ^ The Anathematism. Ex Psalmis, 79, 83, 129. 1 . Keep not thou silence, O God : hold not thy peace, and be not still, O God. 2. Let not thine Enemies make a tumult, and they that hate thee lift up their head. 3. Let them not come into thine inheritance to defile thy holy temple, lest they lay waste thy dwelling places, and break down the carved work thereof with axes and hammers. 4. Make their Nobles like Oreb and Zeeb : yea, all their princes like Zeba and Zalmunna. 5. Who say, let us take to ourselves the houses of God in possession. 6. O my God, make them like unto a wheel, as the stubble before the wind. 7. As the fire burneth the wood, and as the flame setteth the mountains on fire. 8. So persecute them with thy tempest, and make them afraid with thy storm. 9. Fill their faces with shame, that they may seek thy Name, O Lord. 10. That men may know, that thou, whose Name is Jehovah, art the most High over all the earth. 1 1. For the Lord is righteous, he will cut asunder the cords of the wicked. 1 2. Let them all be ashamed that hate Sion. 13. Let them be as the grass upon the house-tops, which withereth before it groweth up. 1 4. Wherewith the mower fiUeth not his hand : nor he that bindeth sheaves his bosom. 1 5. Neither do they which go by say, The blessing of the Lord be upon you : we bless you in the Name of the Lord. The Bishop, Glory be to God on high. Answer. And on earth peace to men of good will. Bishop. Amen. Answer. Amen. ^ Then shall the Bishop conclude with this Eixfn/jfjuafxo';, or Acclama- tion, the Clergy answering alternately. ^ The Bishop Jirst saying, Seeing ncrw, dearly beloved in the Lord, that by the blessing of God and his gracious favour, we have dedicated to God [this House T 274 ^pp«nli{x. of Prayer, and] these gifts for the Ministries of Religion, let us give hearty thanks to Almighty God for these benefits, and say, Ex Psalmis 150, 68, 87, 99, 100. I . Praise ye the Lord : praise God in his sanctuary, praise him in the firmament of his power. z. Blessed be the Lord, who daily loadeth us with benefits : even the God of our salvation. 3. He that is our God, is the God of salvation ; and unto God the Lord belong the issues from death. 4. The chariots of God are twenty thousand, even thousands of Angels : the Lord is among them as in Sinai, in the holy place. 5. They have seen the goings of God, even the goings of my God, my King in the sanctuary. 6. The singers went before, the players on Instruments followed after : amongst them were the damsels playing with the timbrels. 7. Bless ye God in the congregation : even the Lord from the fountains of Israel. 8. Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought in us. 9. God, thou art terrible out of thy holy places ; the God of Israel is he that giveth strength and power unto his people. Blessed be God. 10. His foundation is in- the holy mountains: the Lord loveth the gates of Sion more than all the dwellings of Jacob. I I . Glorious things are spoken of thee, thou city of God ; and of Sion it shall be said. This and that man was born in her, and the Highest himself shall establish her. 1 2. Exalt ye the Lord our God : and worship at his footstool, for he is holy. 13. Moses and Aaron among his Priests: and Samuel among them that call 'upon hLs name: they called upon his name and he answered them. 1 4. Thou answerest them, Lord our God : Thou wast a God that forgavest them, though thou didst take vengeance of their inventions. I ;. Exalt the Lord our God, and worship at his holy hill : for the Lord our God is holy. 1 6. Enter into his gates with thanksgiving and into his courts with praise : be thankful unto him, and bless his name. ^ Then shall All together say, For the Lord is good, his mercy is everlasting, and his truth endureth to generations. Bishop. Worship Jesus. Answer, We worship and adore the great King of heaven and earth, the blessed Saviour of the World. ^n ©fKce for tlje Eestoratfon of a ffiljurcfj. 275 Bisliop. Holy is our God. Answer. Holy is the AhnigJity. Bishop. Holy is the Immortal. All together. Holy, Holy, Holy, Lord God of Sabaoth ; blessed be thy Name in Heaven and Earth for ever and ever. Amen. Amen. So ends the Office of Consecration. ^ Then the Bell tolling a little in the interval, the Bishop shall appoint the Dean to read the Morning Prayer, or first Service, in the reading desTc. ^ Tlie Psalms appointed for the day. Psalm 122, 125, 132. ^ The first Lesson is Genesis 28, 10 unto the end. Or else 1 Khigs 8, 10 unto 62 exclusively. ^ The second Lesson is St. Matt. 21, verse i unto 17, inclusively. ^ At the end of the Litany the Bishop shall confirm such persons as can be conveniently brought to him, fitted for that purpose. ^ The Bishop shall read the second Service and administer the Communion. ^ The Epistle is taken out of the third of the Acts, verse i unto verse 16, inclusively. ^ The Gospel is S. Luke 7, verse i to the 1 oth, inclusively. ^ The Collect to be said at Morning Prayer, and the Communion, together with the Collect of the day. O Almighty God, who dwellest among thy Saints and hath plac'd thy Tabernacle in the hearts of thy servants, give thy heavenly blessings and encrease to the place where thine honour dwelleth, that what is founded by thy Providence and built ac- cording to thy Commandment, may be established for ever and blessed in all things by thy eternal goodness, through Jesus Christ our Lord. Amen. An Office to be used in the Eestaueation op a Chuech.^ ^ When the Fabrick of a Church is ruined, and a new Church is built upon the same Foundation; the Bishop attended by his Clergy, shall enter into the Churchyard, and go in Procession round about the Church new built ; and recite alternaiely Psalm 74. ' Consecration should take place whenever the site of the Altar is changed, so as to be on new ground, not otherwise. — Ed. Direct. Anglic. GOD, wherefore art thou absent from us so long, &c. o ^ Then entering into the Church, the Bishop and Clergy shall vest themselves; which being done, and the people in their places, the Bishop shall kneel down in the body of the Church, on a footstool raised above the floor and say, Our Father, which art in Heaven, hallowed be thy Name ; thy kingdom come ; thy Will be done in earth, as it is in Heaven ; Give us this day our daily Bread ; and forgive us our Trespasses, As we forgive them that trespass against us ; and lead us not into Temptation, but deliver us from evil. ^ The Clergy and people repeating after him every petition. ^ Then shall the Bishop say, Prevent us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorifie thy holy Name j and finally, by thy mercy, obtain everlasting life ; through Jesus Christ our Lord. Amen. ^ Then the Bishop standing up with his Face to the People, shall pray in tlie words o/"Ezra, paucis mutatis, ut sequitur. O Lord our God, we are asham'd, and blush to lift up our faces unto thee, O God ; for our iniquities are increased over our heads, and our trespasses grown up unto the heavens. Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our Kings, and our Priests, been delivered unto the hands of our enemies, to the sword, to the spoil, and to confusion of face, as it is this day. And now for a little space hath grace been showed to us from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little re- viving from our afilictious. For our God hath not forsaken us, but hath extended mercy to us in the sight of our enemies, to give us a reviving, to set up the house of our God, and to repair the de- solations thereof. And now, O our God, what shall we say, after this ? For we have forsaken thy Commandments which thou hast commanded us by thy Servants the Prophets. And after all that is come upon us for our evil deeds, and for our great trespasses, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such a deliverance as this, should we again break these Commandments'! .Wouldst not thou be angry with us till thou hadst consumed us ? Ezra 9. O Lord God of heaven and earth, thou art righteous and just and true ; thou art also good and gracious, and of great mercy, and ^n ©fftre for a ©esscrateti (!i:]^urc|j. 277 of lovingkindness ; aud though thou hast punished us for our inventions, yet thou hast forgiven our misdeeds, aud restor'd us to a rejoycing this day. O give unto us abundance of thy grace, that we may no more provoke thee to anger, or to jealousie ; that we may never force thee to severity, and to pour forth thy heavy Judgments upon us ; but give us thy holy Spirit to lead us in the ways of righteousness, and to prepare us for thy mercies for ever. Defend thy Church, and bless thine inheritance : feed them, and set them up for ever. So shall we thy people give thee thanks in the congregations of thy redeemed ones, and rejoyce in giving thee praises for the operations of thy hands, who hast mightily delivered thy sons and servants, through Jesus Christ our Lord. Amen. T[ Then shall be said or sung Psahn 1 44, alternately. Blessed be the Lord my strength, &c. % After which the Bishop, attended with the Clergy, shall go to the Font, and use the same office as is appointed for the Consecration or Dedication of Churches : and so to the end: Omitting the word [place, or places] becav/se the place was consecrated before and so was the Ccemitery. In other things proceed without change. ^ The first Lesson at Morning Prayer shall be Haggai I. ^ The second Lesson, Luke 1 2, beginning at verse 32 to the end. 1[ Tlie Collect, the same as is used in Morning Prayer in the Office of Consecration. A Shoet Office foe Expiation and Illustration OF A Church desecrated or prophaned. 1i If a Church liath been desecrated by Murther and Bloodshed, by Uncleanness, or any other sort of prophanation, the Bishop attended by two Priests at least, and one Deacon, shall enter into the Church, which shall be first prepared by cleansings and washings, ^c. ^ The Bishop and his Clergy being vested, shall go in Procession about the Church on the inside, saying alternately the Seventh Psalm and the Ninth Psalm. % After which tlie Bishop, with his Clergy, shall go to the Holy Table a/nd there hneding down shall pray. O ALMIGHTY God, Who art of pure eyes and canst not be- hold impurity, behold the Angels are not pure in thy sight, and thou hast found folly in thy saints; have mercy upon thy servants, who with repentance and contrition of heart, return unto thee, humbling ourselves before thee in thy holy place. We acknowledge ourselves unworthy to appear in thy glorious pi'esence, because we are polluted in thy sight, and it is just in thee to reject our prayers, and to answer us no more from the place of thy Sane- tuary; for wickedness hath reached unto the Courts where thy holy feet have trod, and hath defiled thy dwelKng-place, even unto the ground, and we by our sins have deserved this calamity. But be thou graciously pleased to return to us as in the days of old, and remember us according to thy former lovingkindnesses in the days of our Fathers. Cast out all iniquity from within us, remove the guilt of that horrible prophanation that hath been committed here, that abomination of desolation in the holy place, standing where it ought not ; and grant that we may present unto thee pure Oblations ; and may be accepted by the gracious interpellation of our High Priest, the most glorious Jesus. Let no prophane thing enter any more into the lot of thine inheritance ; and be pleased again to accept the prayers which thy servants shall make unto thee in this place. And because holiness becometh thine house for ever, grant to us thy grace to walk before thee in all holiness of conversation ; that we becoming a royal Priesthood, a chosen Generation, a people zealous of good works, thou mayest accept us according to thine own lovingkindness, and the desires of our hearts. O look upon thy most holy Son, and regard the cry of his blood, and let it on our behalf speak better things than the blood of Abel. O let that sprinkling of the blood of the holy Lamb, who was slaia from the beginning of the world, make this place holy and accepted, and purifie our hands and hearts, and sanctifie our prayers and praises, and hallow all our Oblations, and preserve this house, and all the places where thy Name is invocated from all impurity and prophanation for ever ; and keep our bodies, and souls, and spirits, unblameable to the coming of our Lord Jesus. Thus, O blessed Father, grant that we being presented unto thee without spot or wrinkle, or any such thing, may be cloathed with the right- eousness of Saints, and walk in white with the Lamb in the Kingdom of our God for ever and ever. Grant this, O Almighty God, our most gracious Father, for Jesus Christ his sake, to whom with thee and the Holy Spirit, be all worship, and love, and honour, and glory, from generation to generation for ever. Amen. ^ Then the Bislwp and Clergy arising from their knees shall say the Anathematism unto the Ei^ij/Aicryuos, or Acclamation, as in the Form of Consecration : After which, kneeling down, shall be said the Third Prayer placed in that Office a little before the Anathem- atism. And next to that the Second Prayer which is immediately before that; and then tJie Prayer ofS. Clement. ^ After which, a/rising from his knees, the Bishop shall say. Seeing now, dearly beloved in the Lord, we have by humble prayer implored the mercy of God and his holy Spirit, to take from this place, and from our hearts, all impurity and prophanation, and that we hope by the mercies of God in our Lord Jesus Christ, he iUIessfttQ anti iLastng a JFouniratton^Stonc, 279 hath heard our prayers, and will grant our desires, let us give hearty thanks for these mercies, and say, % Then shall be said the 'EvKJyrjfua-ix.o's, or Acclamation, as at the end of the Office of Consecration of Churches, &c. If Then shall the Priest, whom the Bislwp shall appoint, begin Morning Prayer. If The Psalms for the day are Psalm i8 and Psalm 30. \ The first Lesson is Zechariah i. If The second Lesson, Mark xi. unto verse 26 inclusively. If The Collect is the same vnth that at Morning Prayer in the Consecration of Churches. If If any Chalice, Paten, Font, Pulpit, or any other Oblation or Utensil for the Church, be at any time newly to be presented, the Bishop is to use the Forms of Dedication of those respective Gifts which are particularly used in the Dedication ; and this is to be done immediately after the Nicene Creed, at the time of the Communion ; ever adding the Anathematism and Acclamation. Te decet Hymnus. THE following Services, which were each formally- sanctioned by the Eight Eev. Dr. Suther,. one of the bishops in the Episcopal Church of Scotland, are thought worthy of being reprinted here, as fair models for imitation, by several who have considered them in their original form. Service for Blessing and Laying the Foundation- Stone of S. Mart's Church, Aberdeen.' ^ The Bishop, attended by his Chaplains and the Incumbent, and preceded by the Choir and Clergy — all duly vested — shall proceed in order to the site of the New Church. During which shall be sung : — Psalm lxviii. Exurgat Deus. (8th Tone, 2nd Ending.) 1. Let God arise, and let his enemies be scattered : let them also that hate him flee before him. 2. Like as the smoke vanisheth, so shalt thou drive them away: and like as wax melteth at the fire, so let the ungodly perish at the presence of God. ' Sanctioned by me, Thomas George, Bishop of Aberdeen, June 2, 1862. 28o ^pintiix. 3. But let the righteous be glad and rejoice before God : let them also be merry and joyful. 4. O sing unto God, and sing praises unto his Name : magnify him that rideth upon the heavens, as it were upon an horse ; praise him in his Name J AH, and rejoice before him. 5. He is a Father of the fatherless, and defendeth the cause of the widows : even God in his holy habitation. 6. He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of captivity : but letteth the runagates continue in scarceness. 7. God, when thou wentest forth before the people : when thou wentest through the wilderness, 8. The earth shook, and the heavens dropped at the presence of God : even as Sinai also was moved at the presence of God, who is the God of Israel. g. Thou, God, sentest a gracious rain upon thine inheritance : and refreshedst it when it was weary. I o. Thy congregation shall dwell therein : for thou, O God, hast of thy goodness prepared for the poor. 1 1 . The Lord gave the word : great was the company of the preachers. 12. Kings with their armies did flee, and were discomfited: and they of the household divided the spoil. 1 3 . Though ye have lien among the pots, yet shall ye be as the wings of a dove : that is covered with silver wings, and her feathers like gold. 1 4. When the Almighty scattered kings for their sake : then were they as white as snow in Salmon. 15. As the hill of Basan, so is God's hiU : even an high hill, as the hill of Basan. 16. Why hop ye so, ye high hills? this is God's hUl, in the which it pleaseth him to dwell : yea, the Lord will abide in it for ever. 17. The chariots of God are twenty thousand, even thousands of angels : and the Lord is among them, as in the holy place of Sinai. 1 8. Thou art gone up on high, thou hast led captivity captive, and received gifts for men : yea, even for thine enemies, that the Lord God might dwell among them. 19. Praised be the Lord daily: even the God who helpeth us, and poureth his benefits upon us. zo. He is our God, even the God of whom cometh salvation : God is the Lord, by whom we escape death. z I . God shall wound the head of his enemies : and the hairy scalp of such a one as goeth on still in his wickedness. zz. The Lord hath said, I will bring my people again, as I did from Basan : mine own will I bring again, as I did sometime from the deep of the sea. Z3. That thy foot may be dipped in the blood of thine enemies : and that the tongue of thy dogs may be red through the same. Blessing anlj ILagtng a JFountration^Stone. 281 • 24. It is well seen, God, how thou goest : how thou, my God and King, goest in the sanctuary. 25. The sLagers go before, the minstrels follow after : in the midst are the damsels playing with the timbrels. 26. Give thanks, Israel, unto God the Lord in the congrega- tions : from the ground of the heart. 27. There is little Benjamin their ruler, and the princes of Judah their council : the princes of Zabulon, and the princes of Nephthali. 28. Thy God hath sent forth strength for thee : stablish the thing, O God, that thou hast wrought in us, 29. For thy temple's sake at Jerusalem : so shall kings bring presents unto thee. 30. When the company of the spear-men, and multitude of the mighty are scattered abroad among the beasts of the people, so that they humbly bring pieces of silver : and when he hath scattered the people that delight in war ; 3 1 . Then shall the princes come out of Egypt : the Morians' land shall soon stretch out her hands unto God. 32. Sing unto God, ye kingdoms of the earth : O sing praises unto the Lord ; 33. Who sitteth in the heavens over all from the beginning : lo, he doth send out his voice, yea, and that a mighty voice. 34. Ascribe ye the power to God over Israel : his worship, and strength is in the clouds. 35. God, wonderful art thou in thy holy places : even the God of Israel ; he will give strength and power unto his people ; blessed be God. 1[ The Bishop having taken his place near the Foundation-Stone, and the Clergy and Choristers being duly ranged in a semicircle on either side, tlie Bishop shall say, In the Name of the Father, and of the Son, and of the Holy Ghost, Amen. V. Our help is in the Name of the Lord. E. Who hath made Heaven and Earth. V. Lord, hear our prayer. E. And let our cry come unto Thee. F. The Lord be with you. E. And with thy spirit. Let us pray. PREVENT us, Lord, in all our doings, with Thy most gracious favour, and further us with thy continual help, that in all our works, begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally, by Thy Mercy, obtain ever- lasting life, through Jesus Christ our Lord. R. Amen. 282 ^ppenlrta;. Antiphon. — Place, Lord, the Sign of Salvation here : that the destroying angel may not enter herein. (Exodus xii. 23.) Psalm lxxxiv. Quam dilecta. (8th Tone, 2nd Ending.) 1. how amiable are thy dwellings : thou Lord of hosts I 2. My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoice in the living God. 3. Yea, the sparrow hath found her an house, and the swallow a nest where she may lay her young : even thy altars, O Lord of hosts, my King and my God. 4. Blessed are they that dwell in thy house: they will be always praising thee. 5. Blessed is the man whose strength is in thee : in whose heart are thy ways. 6. Who going through the vale of misery use it for a well : and the pools are filled with water, 7. They will go from strength to strength : and unto the God of gods appeareth every one of them in Sion. 8. O Lord God of hosts, hear my prayer : hearken, O God of Jacob. 9. Behold, O God our defender : and look upon the face of thine Anointed. I o. For one day in thy courts : is better than a thousand. 1 1 . I had rather be a door-keeper in the house of my God : than to dwell in the tents of ungodliness. 12. For the Lord God is a light and defence: the Lord will give grace and worship, and no good thing shall he withhold from them that live a godly life. 13. O Lord God of hosts : blessed is the man that putteth his trust in thee. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. — Place, O Lord, the Sign of Salvation here : that the destroying angel may not enter herein. (Exodus xii. 23.) ^ Then the Bishop shall say. Let us pray. O Lord God, Whom the heaven of heavens cannot contain, and Who yet vouchsafest to have a house here upon earth, wherein Thy Name may be constantly invoked, look down, we beseech Thee, with benign countenance upon this place, and by Thy grace cleanse it from all defilement, and evermore preserve it inviolate ; and, as Thou didst fulfil the holy purpose of Thy servant David, in the work of his son Solomon, so vouchsafe to accomplish our desires in this work, and let all spiritual wickedness flee far from hence. Blesstns anti iLaging a iFounliatlon^Stone. 283 through Jesus Christ, Thine only Son, our Lord, Who liveth and reigneth with Thee, in the unity of the Holy Ghost, One God, ■world without end. B. Amen. After which the following shall he said or sung, V. Our help is in the Name of the Lord. B. Who hath made Heaven and Earth. V. The Lord's Name be praised. a. Henceforth, world without end. V. The Stone which the builders rejected. jK. The same is become the Head of the Corner. V. This is the Lord's doing. a. And it is marvellous in our eyes. V. Glory be to the Father, &c. li. As it was in the beginning, &c. Let us pray. Lord, have mercy upon us. Christ, Imve mercy upon us. Lord, have mercy upon us. Our Father, &c. O Lord Jesus Christ, Son of the Living God, the Brightness of the Father's glory, the express Image of His Person, and Lite Everlasting, Who art the Comer Stone cut out of the mountain without hands, and the Immutable Foundation, Who, in the be- ginning, didst lay the foundation of the earth ; vouchsafe, we beseech Thee, to bless, stablish, and make sure this Stone now to be placed in Thy Name. Be thou, O Lord, the beginning, the increase, and the ending of this work which we have undertaken to the praise and glory of Thy Sacred Name, Who, with the Father and the Holy Ghost, livest and reignest, ever One God, world without end. R. Amen. Then the Bishop, touching the Foundation- Stone, shall say, O Lord, Holy Father, Almighty, Everlasting God, vouchsafe to bless and consecrate this Stone for the foundation of a Church in honour of the Blessed Virgin Mary, and grant that whosoever, with pure mind, shall assist in the building of the same by the work of his hands, or the offering of his substance, may obtain health of body and grace to the soul, through Jesus Christ, our Lord. R. Amen. Antiphon. — And Jacob rose up early in the morning, and took the stone that he had put for his pillow : and set it up for a pillar, and poured oil upon the top of it. (Genesis xxviii. 18,) 284 ^ppenliix. Psalm cxxvii. Msi Dominus. (8th Tone, and Ending.) 1 . Except the Lord build the house : their labour is but lost that build it. 2. Except the Lord keep the city: the ■watchman waketh but in vain. 3. It is but lost labour that ye haste to rise up early, and so late take rest, and eat the bread of carefulness : for so he giveth his beloved sleep. 4. Lo, children and the fruit of the womb : are an heritage and gift that cometh of the Lord. 5. Like as the arrows in the hand of the giant : even so are the young children. 6. Happy is the man that hath his quiver full of them : they shall not be ashamed when they speak with their enemies in the gate. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. — And Jacob rose up early in the morning, and took the stone that he had put for his pillow: and set it up for a pillar, and poured oil upon the top of it. (Genesis xxviii. 18.) T Here followeth the Lesson, Revelation xxi. Verse g to the end of the Chapter. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, Having the glory of God : and her light was like unto a stone most precious, even like a jasper stone, clear as crystal ; And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel : On the east three gates; on the north three gates; on the south three gates ; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth : and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. MtssiriQ anH ILaginfl a iFountrat{on.,Stone. 285 And the building of the wall of it was of jasper: and the city- was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper ; the second, sapphire; the third, a chalcedony; the fourth, an emerald ; The fifth, sardonyx ; the sixth, sardius ; the seventh, chrysolyte ; the eighth, beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the eleventh, a jacinth ; the twelfth, an amethyst. And the twelve gates were twelve pearls ; every several gate was of one pearl : and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it : for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk iu the light of it : and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day : for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. T Then the person selected, assisted hy the builder, shall lay the Foundation-Stone in its appointed place, and touching it shall say. In the Faith of Jesus Christ our Lord we lay this Foundation- Stone; In the Name of the Father, and of the Son, and of the Holy Ghost, that here true faith, mth the fear of God and brotherly love, may for ever flourish and abound ; and that this place may be a House of Prayer for all time to come, to the glory and praise of the great Name of our Blessed Lord and Saviour Jesus Christ, Who, with the Father and the Holy Spirit, liveth and reigneth, ever One God, world without end. E. Amen. Antiphon. — thou afilicted, tossed with tempest, and not com- forted : behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of car- buncles : and all thy borders of pleasant stones. And all thy children shall be taught of the Lord : and great shall be the peace of thy children, (Isaiah liv. 1 1, 13.) Psalm lxxxvii. Fimdamenta ejus. (6th Tone.) 1. Her foundations are upon the holy hills: the Lord loveth the gates of Sion more than all the dwellings of Jacob. 2. Very excellent things are spoken of thee : thou city of God. 3. I will think upon Rahab and Babylon: with them that know me. 4. Behold ye the PhiKstines also : and they of Tyre, with the Morians; lo, there was he bom. 5. And of Sion it shall be reported that he was born in her : and the most High shall stablish her. 6. The Lord shall rehearse it when he writeth up the people : that he was born there. 7. The singers also and trumpeters shall he rehearse : All my fresh springs shall be in thee. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. — O thou afllicted, tossed with tempest, and not com- forted : behold, I will lay thy stones with fair colours, and lay thy foimdations with sapphires. And I will make thy windows of agates, and thy gates of car- buncles : and all thy borders of pleasant stones. And all thy children shall be taught of the Lord : and great shall be the peace of thy children. (Isaiah liv. 1 1, 13.) % Then sliall the Bishop address the people, and say. Dearly beloved, let us now ask Almighty God, of His infinite mercy, to bless, sanctify, and consecrate the House which is to be built in this place, to His greater honour and glory. Let us pray. Almighty and Everlasting God, Who in every place of Thy dominion art wholly present, wholly operating, and Who yet dost hallow the places dedicated to Thy Name, pour forth Thy grace upon the house of prayer here to be built, that it may be raised up a temple to Thy honour, and remain for ever inviolable. And as Thou art the Founder of this house, be Thou also its Protector. Here let no malice of Thine enemy prevail ; no perverse desire, no contentious thought divide those whom One Fold contains, and One Shepherd rules; but through the powerful aid of Thy Blessed Spirit, mayest Thou always be worshipped in this place, in faith and charity, in purity and true devotion : and grant that all who shall here seek Thee, may ever find the light of Thy countenance, and be filled with the abundance of Thy heavenly grace, through Christ our Lord. E. Amen. Antiphon. — The rain descended, and the floods came, and the winds blew, and beat upon that House : and it fell not, for it was founded upon a rock. (St. Matthew vii. 25.) MtmivLS anil fLaginfl a JFounliation=Stone, 287 Psalm cxxii. Lcetatus sum. (5th Tone, ist ending.) 1 . I was glad when they said unto me : We will go into the house of the Lord. 2. Our feet shall stand in thy gates : O Jerusalem. 3. Jerusalem is built as a city: that is at unity in itself. 4. For thither the tribes go up, even the tribes of the Lord : to testify unto Israel, to give thanks unto the Name of the Lord. 5. For there is the seat of judgment : even the seat of the house of David. 6. O pray for the peace of Jerusalem: they shall prosper that love thee. 7. Peace be within thy walls : and plenteousness within thy palaces. 8. For my brethren and companions' sakes : I will wish thee prosperity. 9. Yea, because of the house of the Lord our God : I wiU seek to do thee good. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. — The rain descended, and the floods came, and the winds blew, and beat upon that House : and it fell not, for it was founded upon a rock. (St. Matthew vii. 25.) ^ Then shall the Bishop, or ilie Incumhent, being deputed by him, say, Let us pray. O Lord God Almighty, Who art the Author and Source of all wisdom, we give thee hearty thanks for all our friends and bene- factors, and for all those through whose charity the walls of this Thine House are about to arise. Eemember this to them, Lord, for good. Bless them in their going out and coming in, in mind and in body, in spirit, soul, and estate. Be with them in the hour of death, and in the day of judgment, and at last take them to Thyself for ever, for His sake Who died and was buried, and rose again, Jesus Christ our only Mediator and Advocate. R. Amen. O God, Who art the Shield and Defence of all Thy people, be ever at hand, we beseech Thee, to succour and protect the builders of this House, that so this work which, through Thy great mercy, hath now begun, may be continued and ended in Thee, and under Thy protection, through Jesus Christ our Lord. R. Amen. O Almighty God, Who hast built Thy Church upon the foundation of the apostles and prophets, Jesus Christ Himself being the Head Corner Stone, grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple acceptable unto Thee, through Jesus Christ our Lord. R. Amen. 288 ^ppentite. % Then sJiall be sung the Hymn, Veni Creator Spirifcus, in English. Come, Creator, Spirit Blest, And in our souls take up Thy Rest, Come with Thy grace and heavenly aid To fill the hearts which Thou hast made. Great Paraclete; to Thee we ciy; O highest gift of God most high ! O Fount of Life 1 O fire of love ! And sweet anointing from above 1 Thou in Thy seven-fold gifts art known ; Thee, Finger of God's Hand we own ; The promise of the Father Thou ! Who dost the tongue with power endow. Kindle our senses from above, And make our hearts o'erflow with love ; With patience firm, and virtue high, The weakness of our flesh supjily. Far from us drive the foe we dread, And grant us Thy true peace instead ; So shall we not, with Thee for Guide, Turn from the path of life aside. Oh, may Thy grace on us bestow, The Father and the Son to know, And Thee, through endless times confess' d, Of Both th' Eternal Spirit blest. All glory, while the ages run, Be to the Father, and the Son, Who rose from death ; the same to Thee, O Holy Ghost, eternally. Amen. T Then the Incumbent, addressing the Bishop, shall say, Right Reverend Father, before we leave this place, I desire your blessing upon the work which we have this day begun, upon those who are waiting its issue, and upon all of us who are now assembled together. ^ Then the Bishop shall say, V. The Lord's Name be praised. B. Henceforth, world without end. V. The Lord be with you. B. And with thy spirit. The Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. B. Amen. Blessing anb ©aeiting a Cfjurcfj. 289 In returning from the site of the New Church Te Deum ahall be sung. SERVICE FOR HOLY COMMUNION. Iiitroit : Psalm Ixxxvii. Fundamenta ejus. Proper Collect. That for SS. Simon and Jude. For the Epistle ; i Kings v. 13 — 18. The Gospel: S. John xii. 1 — 8. Offertory: Exodus xxxv. 21, 22. Service foe the Solemn Blessing and Opening of S. Mary's Chxirch, Aberdeen.^ ^ Tlie Bishop, attended hy his Chaplains and hy the Clergy of S. Mary's, and jjreceded by the Choir and Clergy, duly vested and ordered, shall proceed through the west door of the Church to their appointed places in the Chancel. During which shall he sung. Psalm lxviii. Exurgat Deus. (8th Tone, 2nd Ending.) ET God arise, and let his enemies be scattered, &c. L' Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. ^ The Bishop, having taken his appointed place on the north side of the sanctuary, the Incumbent of S. Mary's shall approach his Lordship, and say, In the name, and on behalf of the clergy and congregation of 3. Mary's, I request your Lordship to bless and formally open this building for the worship of Almighty God. 1' The Bishop shall reply, I am willing to do so, the Lord being my helper. 1, Then, proceeding to the midst of the sanctuary, attended by his cliaplains, tlie Bishop sliall say. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. ' Sanctioned by me, Thomas George, Bishop of Aberdeen, Feb. II, 1864. [It should be noted that this Service i.si not for the Consecration, bul; for the Opening and Blessing, of a new Church. E1.1. D. A.J 290 ^ppcntiix. V. Our help is in the Name of the Lord. E. Who hath made Heaven and Earth- V. Lord, hear our prayer. R. And let our cry come unto Thee. V. The Lord be with you. R. And with thy spirit. Let us pray. Prevent us, O Lord, in all our doings, with Thy most gracious favour, and further us with Thy continual help, that lp all our works begun, continued, and ended in Thee, we may glorify Thy Holy Name, and finally, by Thy mercy, obtain everlasting life, through Jesus Christ our Lord. R. Amen. % I'hen the Bishop shall return to his appointed place, and thf. Litany shall he sung, as it stands in the Book of Common Prayer, with the following suffrage introduced after the, words " bless and keep all Thy people :" — That it may please Thee to bless and sanctify this buildiog which we are about to dedicate to Thy service. We beseech Thee to hear us, good Lord. 1[ At tlie conclusion of the Litany, the Hymn, Veni Creator Spiritus, shall be sung in English. Come, O Creator, Spirit Blest, &c. [As in the previous Service.] IT After which, the Bishop, attended hy his Chaplains, and the Clergy of the church, shall proceed to that part of the chancel immediately fronting the choir gates, where shall he said or sung the following, V. Our help is in the Name of the Lord. B. Who hath made Heaven and Earth. V. The Lord's Name be praised. R. Henceforth, world without end. V. Lord, we have loved the habitation of Thy House. R. And the place where Thine Honour dwelleth. V. O come, let us worship, and fall down. R. And kneel before the Lord our Maker. V. Glory be to the Father, &c. R. As it was in the beginning, &c. Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Our Father, &c. Blessing miti ©pentng a (!t})urd> 291 Lord God, Whom the heaven of heavens cannot contain, and Who yet vouchsafest to have a house here upon earth, wherein Thy Name may be constantly invoked, look down, we beseech Thee, with benign countenance upon this place, and by Thy grace cleanse it from all defilement, and evermore preserve it inviolate ; let all spiritual wickedness flee far from hence, through Jesus Christ, Thine only Son, our Lord, Who liveth and reigneth with Thee, in the unity of the Holy Ghost, One God, world without end. E. Amen. O Almighty and Everlasting God, Who in every place of Thy dominion art wholly present, wholly operating', and Who yet dost hallow the places set apart to Thy Name, pour forth Thy grace upon this House of Prayer, dedicated in honour of the Blessed Virgin Mary, that it may be accepted as a temple of Thine, and remain for ever inviolable. And as Thou art the Founder of this house, be Thou also its Protector. Here let no malice of Thine enemy prevail ; no perverse desire, no contentious thought divide those whom One Fold contains, and One Shepherd rules ; but through the powerful aid of Thy Blessed Spirit, mayest Thou always be worshipped in this place, in faith and charity, in purity and true devotion ; and grant that all who shall here seek Thee, may ever find the light of Thy countenance, and the joy of Thy love, and be filled with the abundance of Thy heavenly grace, through Jesus Christ our Lord. B. Amen. If Then tloe Bishop, attended hy his Chaplains, &c. shall proceed to the Baptistry, where standing near the Font, and placing his right hand upon it, lie shall say the following prayer of dedication. Bless, O Lord, and sanctify this Font, and grant that whoso- ever shall be here dedicated to Thee by Baptism, may be renewed by the Holy Ghost, delivered from Thy wrath and eternal death, and, being thus made a living member of Thy Church, may ever remain in the number of Thy faithful and elect children, through Jesus Christ our Lord. M. Amen. IT While the Bishop and clergy are returning to the chancel, the choir shall sing the following : — There is a River, the streams whereof shall make glad the City of God, the holy place of the tabernacles of the Most High. God is in the midst of her ; she shall not be moved : God shall help her, and that right early. (Psalm xlvi. verses 4, 5. Bible version.) ^ At the chancel steps, the BisJiop shall then say these prayers. Grant, O Lord, that they who in this place shall in their own persons renew the promises and vows made for them by their sureties at their baptism, and thereupon be coniirmed by the Bishop, may continue Thine for ever, and daily increase in Thy Holy Spirit more and more, until they come to Thine everlasting kingdom. JR. Amen. Grant, O Lord, that they who shall be joined together in this place in the Holy Estate of Matrimony may faithfully perform and keep the vow and covenant betwixt them made, and remain in perfect love and peace together unto their lives' end. B. Amen. Grant, Lord, that those who shall here confess their sins, and seek of Thee, the God of all consolaticm, mercy and pardon, peace and quietness, may ever find Thee in the tulness of Thine abundant charity. E. Amen. Grant, O Lord, that by Thy Holy Word, which shall be read and preached in this place, the hearers thereof may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same. E. Amen. •f While the Bishop and his Chaplains are returning to their places, the choir shall sing the following : — O pray for the peace of Jerusalem: they shall prosper that love Thee. Peace be within thy walls, and plenteousness within thy palaces. (Psalm cxxii. verses 6, 7.) ^ Then the Bishop, standing at the Altar, and placing his right hand iipoti if, shall say the following prayer, Eegard, we beseech Thee, O Lord, the supplications of Thy people, sanctify this Thy Holy Table, and grant that they who shall here ofier the Sacrifice of Praise and Thanksgiving, may find and feel that with such sacrifices Thou art well pleased. E. Amen. Adding those that follow. And grant us, gracious Lord, in the Holy Sacrament of Thy love, so to eat the Flesh of Thy dear Son, Jesus Christ, and to drink His Blood, that our sinful bodies may be made clean by His Most Sacred Body, and our souls washed through His Most Precious Blood, and that we may evermore dwell in Him and He in us. R. Amen. And be pleased, O Lord, as Thou didst accept the ofToring of Solomon, to receive and accept the varied gifts here presented for Thy service. Bless those who have given of their substance towards raising and furnishing this House of Prayer. Remember this to them, Lord, for good. Bless them in their going out and coming in, in mind and in body, in spirit, soul and estate. Be with them in the hour of death and in the day of judgment, and at last take them to Thyself for ever, for His sake, Who died and was buried, and rose again, Jesus Christ, our only Mediator and Advocate. R. Amen. 33lcsstttg anil ©pentitfl a ((Tfjurcfj. 293 % Then the Donor of the Altar Vessels shall advance with them to the Bishop, and say. Eight Reverend Father in God, I desire to present these Vessels for the celebration of the Holy Eucharist in this Church, and ask you, in the Name of God, to set them apart and bless them for that holy service. \ The Bishop, receiving them and placing them on the Altar, shall I am willing to do so, the Lord being my helper. And shall proceed saying, V. Our help is in the Name of the Lord. B. Who hath made Heaven and Earth. V. Lord, hear our prayer. E. And let our cry come unto Thee. V. The Lord be with you. B. And with thy spirit. Let us pray. Almighty and Everlasting God, Who, under the old law, willedst that gold and silver should be set apart for Thine honour and worship, vouchsafe, we beseech Thee, to bless, sanctify, and consecrate these Vessels for the ministration of the Eucharist of Thy dearly-beloved Son, Who for our salvation offered Himself a sacrifice on the Altar of the Cross, and now, pleading the same sacrifice, liveth and reigneth with Thee and the Holy Ghost, ever One God, world without end. B. Amen. % Then the choir shall sing the following : — Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine : Thine is the Kingdom, O Lord, and Thou art exalted as Head over all. (i Chronicles xxix. 11.) % Then shall be sung the following Psalms : — Antiphon. — Upon Thy Eight Hand did stand the Queen in a vesture of gold : wrought about with divers colours. Psalm xlv. Eructavit cor meUm. (8th Tone, 2nd Ending.) 1 . My heart is inditing of a good matter : I speak of the things which I have made unto the King. 2. My tongue is the pen : of a ready writer. 3 . Thou art fairer than the children of men : full of grace are thy lips, because God hath blessed thee for ever. 4. Gird thee with thy sword upon thy thigh, O thou most Mighty : according to thy worship and renown. 5. Good luck have thou with thine honour : ride on, because ^94 ^ppmiix. of the word of truth, of meekness, and righteousness ; and thy right hand shall teach thee terrible things. 6. Thy arrows are very sharp, and the people shall be subdued unto thee : even in the midst among the King's enemies. 7. Thy seat, O God, endureth for ever : the sceptre of thy kingdom is a right sceptre. 8. Thou hast loved righteousness, and hated iniquity: where- fore God, even thy God, hath anointed thee with the oil of glad- ness above thy fellows. 9. All thy garments smell of myrrh, aloes, and cassia : out oi the ivory palaces, whereby they have made thee glad. 10. Kings' daughters were among thy honourable women : upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colours. 1 1 . Hearken, O daughter, and consider, incline thine ear : forget also thine own people, and thy father's house. 1 2. So shall the King have pleasure in thy beauty : for he is thy Lord God, and worship thou him. 13. And the daughter of Tyre shall be there with a gift : like as the rich also among the people shall make their supplication before thee. 1 4. The King's daughter is all glorious within : her clothing is of wrought gold. 15. She shall be brought unto the King in raiment of needle- work : the virgins that be her fellows shall bear her company, and shall be brought unto thee. 16. With joy and gladness shall they be brought: and shall enter into the King's palace. 17. Instead of thy fathers thou shalt have children: whom thou mayest make princes in all lands. 18. I will remember thy Name from one generation to an- other : therefore shall the people give thanks unto thee, world without end. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Ardiphon. — Upon Thy Right Hand did stand the Queen in a vesture of gold : wrought about with divers colours. Anliphon. — How dreadful is this place ! This is none other but the House of God : and this is the gate of Heaven ! (Genesis xxviii. 17.) Psalm xlvi. Deus noster re/vgium. (8th Tone, 2nd Ending.) 1 . God is our hope and strength : a vei-y present help in trouble. 2. Therefore will we not fear, though the earth be moved : and though the hills be carried into the midst of the sea. iSlesstns anil ©pcntng a Cfiurrij. 295 3. Though the waters thereof rage and swell: and though the mountains shake at the tempest of the same. 4. The rivers of the flood thereof shall make glad the city of God : the holy place of the tabernacle of the most Highest. 5. God is in the midst of her, therefore shall she not be removed: God shall help her, and that right- early. 6. The heathen make much ado, and the kingdoms are moved : but God hath shewed his voice, and the earth shall melt away. 7. The Lord of hosts is with us : the God of Jacob is our refuge. 8. come hither, and behold the works of the Lord : what destruction he hath brought upon the earth. 9. He maketh wars to cease in all the world : he breaketh the bow, and knappeth the spear in sunder, and burneth the chariots in the fire. 10. Be still then, and know that I am God : I will be exalted among the heathen, and I will be exalted in the earth. 11. The Lord of hosts is with us: the God of Jacob is our refuge. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Antiphon. — How dreadful is this place ! This is none other but the House of God : and this is the gate of Heaven ! (Genesis xxviii. 17.) Antiphon. — The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days : in the day that the Lord bindeth up the breach of His people, and healeth the stroke of their wound. (Isaiah xxx. 26.) Psalm xlviii. Magnus Dominus. (5 th Tone, ist Ending.) 1 . Great is the Lord, and highly to be praised : in the city of our God, even upon his holy hill. 2. The hill of Sion is a fair place, and the joy of the whole earth : upon the north-side lieth the city of the great King ; God is well known in her palaces as a sure refuge. 3. For lo, the kings of the earth : are gathered, and gone by together. 4. They marvelled to see such things : they were astonished, and suddenly cast down. 5. Fear came there upon them, and sorrow: as upon a woman in her travail. 6. Thou shalt break the ships of the sea: through the east-wind. 7. Like as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God : God upholdeth the same for ever. 296 ^ppmliix. 8. We wait for thy loving-kindness, O God : in the midst of thy temple. 9. O God, according to thy Name, so is thy praise unto the world's end : thy right hand is full of righteousness. 10. Let the mount Sion rejoice, and the daughter of Judah be glad : because of thy judgments. 1 1 . Walk about Sion, and go round about her : and tell the towers thereof. 12. Mark well her bulwarks, set up her houses: that ye may tell them that come after. 13. For this God is our God for ever and ever : he shall be our guide unto death. Glory be to the Father, and to the Son: and to the Holy Ghost; As it was in the beginning, is now, and ever shall be : world without end. Amen. Antiplion. — The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days : in the day that the Lord bindeth up the breach of His people, and healeth the stroke of their wound. (Isaiah xxx. 26.) Antiphon. — For from the rising of the sun, even unto the going down of the same, My Name shall be great among the Gentiles ; and in every place Incense shall be offered unto My Name, and a Pure Offering : for My Name shall be great among the heathen, saith the Lord of Hosts. (Malachi i. 11.) Psalm lxxxiv. Quam, dilecta I (8th Tone, 2nd Ending.) 1. O how amiable are thy dwellings : thou Lord of hosts ! 2. My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoice in the living God. 3. Yea, the sparrow hath found her an house, and the swallow a nest where she may lay her young : even thy altars, O Lord of hosts, my King and my God. 4. Blessed are they that dwell in thy house : they will be alway praising thee. 5. Blessed is the man whose strength is in thee : in whose heart are thy ways. 6. Who going through the vale of misery use it for a well : and the pools are filled with water. 7. They will go from strength to strength : and unto the God of gods appeareth every one of them in Sion. 8. O Lord God of hosts, hear my prayer: hearken, God of Jacob. 9. Behold, O God our Defender: and look upon the face of thine Anointed. 10. For one day in thy courts : is better than a thousand. aSlessiitfl anti ©pentns a C|)urc!). 297 1 1 . I had rather be a door-keeper in the house of my God : than to dwell in the tents of ungodliness. 1 2. For the Lord God is a light and defence : the Lord ■will give grace and worship, and no good thing shall he withhold from them that live a godly life. 13. Lord God of hosts : blessed is the man that putteth his trust in thee. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the without end. Amen. As it was in the beginning, is now, and ever shall be : world Ardiphon. — For from the rising of the sun, even unto the going down of the same, My Name shall be great among the Gentiles; and in every place Incense shall be offered Tinto My Name, and a Pure Offering : for My Name shall be great among the heathen, saith the Lord of Hosts. (Malaohi i. 1 1 .) % Then shall follovj ike Lesson, Revelation xxi. ^ Then shall be sung the following : — Ardiphon. — Thus saith the Lord, I am returned unto Zion : and will dwell in the midst of Jerusalem : and Jerusalem shall be called a city of truth, and the mountain of the Lord of Hosts the holy mountain. (Zechariah viii. 3.) Benedictus. S. Luke i. 68. (ist Tone, 1st Ending.) Blessed be the Lord God of Israel : for he hath visited and redeemed his peojole. And hath raised up a mighty salvation for us : in the house of His servant David ; As He spake by the mouth of His holy Prophets : which have been since the world began ; That we should be saved from our enemies : and from the hands of all that hate us ; To perform the mercy promised to our forefathers : and to remember his holy Covenant ; To perform the oath which He sware to our forefather Abra- ham : that he would give us ; That we being delivered out of the hand of our enemies : might serve him without fear ; In holiness and righteousness before Him : all the days of our life. And thou. Child, shalt be called the Prophet of the Highest : for thou shalt go before the face of the Lord to prepare His ways ; 298 ^ppenlrix. To give knowledge of salvation unto His people : for the re- mission of their sins, Through the tender mercy of our God: whereby the Day- Spring from on high hath visited us ; To give light to them that sit in darkness, and in the shadow of death : and to guide our feet into the way of peace. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Aviiplwn. — Thus saith the Lord, I am returned unto Zion, and will dwell in the midst of Jerusalem : and Jerusalem shall be called a city of truth, and the mountain of the Lord of Hosts the holy mountain. (Zechariah viii. 3.) IT After which the followivg shall be said or sung : — The Lord be with you. And with thy spirit. Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy. Our Father, J« by the true God, ^ by the holy God, (J* by the God Who, by the Prophet Eliseus, commanded thee >J< to be cast into the water that the barrenness of the water might be healed, that thou mightest be salt exorcised for the spiritual health of believers, and be to all who take thee health of soul and body, that all delusion and wickedness, or crafty deceit of the devil, and every unclean Uartous 33fitEl(tcttDns. 307 Bpirit, may flee and depart from the place in which thou art sprinkled, adjured by Him, Who will judge the quick and the dead and the world by fire. B. Amen. Benediction of the Salt. Almighty and Everlasting God, we implore Thy great mercy, that Thou wouldest deign of Thy lovingkindness to bless »J« and sancti^fy this creature of salt which Thou hast given for the use of the human race, that it may be to all who take it health of mind and body, that whatever is touched or sprinkled by it may be freed from all uncleanness and may be defended from all attacks of ghostly wickedness, through our Lord Jesus Chbist. B. Amen. Exorcism oftlie Water. I exorcise thee, creature of water, in the Name of God the Father Almighty, and in the Name of Jesus Christ His Son our Lord, and in the virtue of the Holt Ghost, to become water exorcised to chase away all power of the enemy, and to be able to uproot and overthrow the enemy himself and his apostate angels ; by the virtue of the same Lord Jesus Christ, Who will come to judge the quick and dead and the world by fire. B. Amen. Benediction of the Water. God, Who, for the salvation of the human race, hast hidden even Thy greatest Sacraments in the substance of water ; mercifully hear our supplications, and pour upon this element, prepared by divers purifications, the virtue of Thy Bless>JJ<, sanc»J«tify, and con>JJ«, sanc«J«tify, and con>J«secrate this Corporal for the use of Thine Altar, on which is presented to Thee the Sacrifice of Thy Uarious iSenetiicttons, 309 dearly beloved Son Jesus Christ, and grant that all who assist at these sacred Mysteries may receive here the virtue of that Sacra- ment and hereafter everlasting life, through the same Jesus Christ our Lord. B. Amen. Of a Chalice- Veil. Almighty and Everlasting God, Whose most blessed Son Jesus Christ willed not only to die for our sins, but also to feed us with His most Blessed Body and Blood, bless tj* and sano»JJJ«secrate this Vestment for the ministry of Thy Holy Altar, and grant that those who use it may gain the graces bought by the Sacrifice of Thy dear Son, through Him Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. R. Ameu. 3'o ^ppenliix. A General Benediction.^ Vouchsafe, we beseech Thee, O Almighty God, to blesstj*, sanc>Jronounce- this admonition, at the same time present- ing him with a Prayer Book, Psalter, and Hymnal, he will use in the choir: — See what thou singest with thy mouth, thou believe in thine heart, and what thou believest in thine heart, thou prove by thy works. If Then putting the surplice on the new chorister, lie shall say : — I clothe thee in the white garment of the surplice, and see that thou so serve God, and sing His praises, that thou mayest here- after be admitted into the ranks of those who have washed their robes and made them white in the Blood of the Lamb, and are be- fore the throne of God, and serve Him day and night continually. ^ Then laying his hand upon the new chorister's head, the Priest shall pronounce the Benediction, the Boy still kneeling : — The Lord bless thee, and keep thee, and make His Face to shine upon thee and be gracious unto thee, the Lord lift up His 314 ^ppentiix. countenance upon thee and give thee peace now and for ever. Amen. ^ The newly -admitted Boy then rising retires and takes his place among the choristers, upon which the foUovAng Psalms are chanted : — Psalm Ixxxiv. Quam dilecta. Psalm cxxii. Lcetatus sum. Psalm cxxxiv. Ecce nunc. % After which these prayers shall be said, all kneeling, the Priest first pronouncing : — V. The Lord be with you : -B. And with thy spirit. ^ Priest. Let us pray. Lord, have mercy upon us. Cheist, have mercy upon us. LoED, have mercy ujjon us. Our Father, &c. ^ Then the Priest standing up shall say : — V. O Lord, save thy servant : P. Who putteth his trust in Thee. V. O LoED, send him help from Thy holy place : P. And evermore mightily defend him. V. Be unto him a tower of strength : P. From the face of his enemy. V. Lord, hear our prayer : P. And let our cry come unto Thee. The LoED be with you : And with thy spirit. Priest. Let us pray. Let thy merciful ears, O Loed, be open to our prayers, and be pleased to bless this Thy Servant, on whom we have placed the garments of Religion in Thy name, that by Thy Grace he may remain devoted to his work in Thy Church, and may inherit ever- lasting life. Loed Jesu, bless him with all abilities of mind and body, that he may daily increase in his leai'ning : but above all bless him with wisdom from above, and give him Thy Holt Spirit to assist and enlighten him : that as he grows in age he may daily grow in grace, and in the knowledge of Thee, and in favour with God and man, and every day become more and more conformable to Thy unsinning and divine example, Who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen. jFIoral ©ecorattons. 3 1 5 Almighty and Everlasting God, by whose Spirit the whole body of the Church is governed and sanctified ; receive our supplications and prayers, which we offer before Thee for all estates of men in Thy holy Church, that every member of the same in his vocation and ministry may truly and godly serve Thee, through our Lord and Saviour Jesus Christ. Amen. Priest. The Grace of our Lord Jesus Christ, and the Love of God, and the Fellowship of the Holy Ghost, be with us all evermore. Amen. % Then all rising, the whole choir enter the Church in procession. After Service the name of the new Boy shall he inscribed on the Begister belonging to the church, of the boys approved and admitted to sing as choristers therein. And no Boy shall be admitted hy this form until he has passed some time in probation, and the Priest is fully satisfied of his good conduct and aptness for the office. Floral Decorations. GEEAT caution should be exercised in the use of natural flowers for temporary decorations. As a general rule their use is questionable in any position in which they cannot be kept in water, as it is impos- sible to prevent their speedy fading and decay, — the appearance and not unfrcquently the smell of which is as actually offensive as the idea is itself- indefensible. The best means, therefore, of employing _ fresh flowers is in vases upon the super-altar (as previously prescribed on festivals and other occasions), and in other positions, e.g. at the top of the rood-screen, parcloses, &c., and growing naturally in flower-pots, by a tasteful arrangement of which in the sanctuary, and especially in the immediate vicinity of the Altar,i ' One of the most common, and at the same time satisfactory, dispositions of pot flowers is in groups at the corners of the altar, shelving thence to the edge of the foot-pace; and again in a circular group round the bases of standard candlesticks. Small pieces of oil-cloth should be used to place under the pot and saucer, both of which, if not of an ecclesiastical pattern, should be ornamented with moss. 3 1 6 ^ppetibix. a most chaste and dignified form of decoration is attained, — the general effect of which is pleasing in the extreme. The number of vases upon an altar may of course be regulated by circumstances, but the cir- cumstances are rare in which the symmetry is not im- paired by the use of more than four : that number harmonising best with the other ornaments of an altar arranged for the English rite. The cross is, of course, central; the candlesticks should be distant from the cross two-thirds of the whole distance between it and the corners of the altar, and the vases should be placed one on each side of each candlestick. No other ar- rangement either of more or less gives such unity and dignity to the grouping of the altar. Though, however, the present English use adheres to the ancient rule of two lights only behind the altar, and though four vases of flowers only are admissible without giving an idea of poverty to the whole ar- rangement, this necessity by no means prevents the use of as many vases of flowers and lights as are desired on a series of receding shelves, or retables— temporary or otherwise — behind, and separate from the altar. The employment of this means of decora- tion is very desirable in the arrangement of our chan- cels. The necessity of a passage behind the altar has recently been insisted on by both ritualists and archi- tects, and this passage would sufiiciently dissever the super-altar from the additional shelves or platforms here recommended. This separation is of course de- sirable to avoid the appearance of a desire to conceal any supposed paucity in the "ornaments" of an Anglican Altar, which, when arranged as here prescribed, and within the limits suggested, yield to the accessories of no other rite in their severe dignity and beauty. These, then, are the only means of employing natural flowers wholly free from objection, and such employment _ of them is by Ho means incapable of general application, as many are apt to suppose. Vases of flowers, and even flower-pots, judiciously disposed, Jloral ©ecoraticiits. 317 may be placed in Avindows, on a rood-loft, in doorways, on steps, and in most parts of a church, where they produce an effect to which no unnatural twisting of mixed flowers into ropes, sheaves, or festoons is in any way comparable, and without any of the disadvantage necessarily attending these latter forms of decoration. Still there may be circumstances in which such a use of evergreens and flowers is the only one open to a sacristan, and to this use of them — as also in some degree to the arrangement of flowers in water or otherwise — the following remarks apply: — Never mix flowers for church decoration quite indiscriminately, with reference, that is, solely to the collocation as it appears to yourself, the decorator, standing in close proximity to your work, or you will certainly achieve nothing but what will appear at a distance a confused dark mass, occasionally relieved by a solitary red or white flower. Aim at obtaining masses of colour so far as the materials of your decorations admit, and this is even more necessary in the construction of festoons and wall decorations than in the arrangement of vases. Never adhere strictly to the lines of the architec- ture, as that system of decoration professes which makes holly and laurel run like ivy and vine along horizontal string-courses and round the hood-mouldings of windows. Such an unnatural abuse of foliage only exaggerates and renders painful the lines it professes to illustrate and relieve. Arches and windows are difficult features to treat successfully with extempore decorations, and in those cases where they have any constructional or other colours, it is better to leave their proper beauty unmolested. In any case ever- greens are best employed in spiral bands^ round pillars by which they are evidently supported, rather than in 1 If box is used, tlie branches may be tied togetlier upon a piece of wire, with the leaves in one direction ; if laurel, the leaves should be sewn with taste upon a ground of green calico. jiS ^ppentiix. arduous struggles to follow impossible lines which afford them no visible support, and consequently are perpetually threatening to fall, as they frequently do. Spandrils, between the arches of an arcade, may be very appropriately filled with banners, either supported on poles fixed into the wall, or hung flat against it. Similarly shields emblazoned with religious devices — the emblems of the Passion, for example — either with or without decoration of foliage, or even plain wreaths, or devices, honestly nailed up against the wall, may be employed very preferably to those impracticable coils which only fill the beholder with wonder as to the means by which they attained their position, and by which they are sustained in it. A large extent of wall, e. g. that of a sanctuary or chancel, may be effectively decorated by a continuous festoon, depending upon nails or pegs at intervals in the wall ; or better still, from rods resting upon the pavement, or even from regulated points in a horizontal rod, such as those which support sanctuary curtains. It is on the construction of these festoons that some remark seems necessary : — It is indispensable for any effect that flowers of the same kind and colour be grouped together ; as for in- stance a festoon might be arranged in compartments (say six inches) of Eed (roses or geraniums, &c.), then of White (lilac, pinks, candytuft, or lilies), then of Yellow (daffodils, furze-blossom, &c.), and so on, bordered with a narrow band of green leaves, and varied of course at the taste of the decorator. One chief advantage arising from this plan will be found to be that the gradual fading of the flowers wiU not be so apparent, when they are bound in compact masses of similar form and colour, as when they are promis- cuous and isolated. Still, decorations by natural flowers not placed in water should never be carried out to such an extent as to preclude the substitution of fresh festoons at intervals, if the decorations are re- quired for any length of time. Nothing is so unseemly JloraUBecorattcins. 319 or unsightly, or in extreme cases so positively offensive, as decaying vegetation in a church. Evergreens even should not be so extensively used as they frequently are, if the decorators are not prepared to take the trouble of renewing them during the long intervals between Christmas and Candlemas, or the stUl longer period between Easter and Corpus Christi. These suggestions on the grouping of flowers apply, as has been said, to the arrangement of flowers in vases. Still the fundamental difi'erence in the position they are respectively designed to occupy must be borne in mind. Thus, while juxtaposition of colour is as neces- sary for efi'ect in one as in the other, yet the stiffness and conventional treatment, which is a direct advantage in the one case in consequence of the abnormal and un- natural position which the festoons are required to oc- cupy, is to be avoided in the other, in which as much appearance of ease is to be aimed at as is possible. The practice of fastening upon small pieces of stick the flowers which are subsequently placed in the altar vases, without their having the benefit of the water, which it is the sole purpose of vases to supply them, cannot be too* strongly condemned. If it be difficult to form bouquets for the altar of a sufficient size^ it is easy to place a tall and narrow vase inside the metal one which stands upon the altar, which will then give the required height. "With a view, then, of producing the effect of one or two prominent colours in an altar vase, it is desirable to use for the purpose flowers entirely of the same kind and colour, according to particular seasons or festivals. A list of appropriate flowers will be found below. Before leaving the subject it is necessary to add some brief remarks upon the employment of artificial flowers : — The writer is fully aware that a great prejudice exists amongst many against their use in church ; but he cannot conceive it to be otherwise than to a great 320 ^ppenbix. extent groundless.^ In many places in particular seasons it is quite impossible to obtain natural flowers, and the attention of the sacristan — desirous of seeing the altar and the sanctuary of the church under his care present that beautiful appearance which it usually wears — becomes occasionally turned to them for adop- tion in purposes of decoration. White and crimson roses, without leaves, will be found the most eflfective, which should be fastened by the wire by which the stem is made to small branches of the box-tree, which is by far the most beautiful evergreen for use upon the altar. These, placed with taste in vases or fixed to the upper portion of standard candlesticks or round coronas, will give a most beautiful appearance to a church, and may be used in village churches during the depth of winter, or at other times, when out-door or greenhouse plants cannot be obtained. Wax flowers likewise may be pressed into the service of the church, — representations of the Lilium Candidum being very especially eff'ective. The following list of red and white Flowers, com- piled with great care, and with the assistance of a practical gardener, is appended in the ho^e that it may be found useful in indicating what flowers — making allowance for the variableness of the seasons — may be obtained for the different Teasts of the Church : — Jandakt. White. Christmas Rose. Helleborus niger. Laurustinus. Snowdrop. Galanthus nivalis. Wall speedwell. Veronica arven- sts, B£i>. Common maidenhair. Asple- nium trickomanes. Bearsfoot. Helleborus fcetidus. Feeruart. White. Dwarf bay. Daphne meze- reon. White crocus. Crocus alius. Herb S. Margaret. Bellis peren- nis plena. Red. Common Primrose. Primula verna, Persian cyclamen. Cyclamen Persicum. Cloth of gold. Crocus Susiantis. March. White. Early daffodil. Narcissus pseudo-narcissus. Greatscentedjonquil. Narcissus IcetMS. Common marigold. Calendula officinalis. ' The employment of artificial flowers is common in the churches of France and Belgium, as well as in portions of the Eastern Church. Jloral © Ecorations . 321 Wood anemone. Anemone nemo- Sweet S. William. Dianihus bar- rosa. hatus. Red. Upright chiokweed. Veronica Redmallow. Malopegrandiflora. triphyllos. Sweet tulip. Tulipa suaveolens. Jni,T. April. White. Our Lady's lily. Lilium candidum. WniTE. White violet. Viola odora Upright Virgin's bower. Clema- alba. tis flammula. Cypress narcissus. Narcissus African lily. Agapanthus um- orientalis albus. beUatus. Red. Red polyanthus. Primulapoly- White mullien. Verbuscum lych- antha purpurea. nitis. Borage. Borago officinalis. Red. Corn poppy. Papaver rhaus. Herb S. Robert. Geranium Bo- Red centaury. Brythreea cen- bertianum. taurea. Crimson currant. Bibes san- Nasturtium. Tropeolum majus. guinea. Red sweet-pea. Lathyrus odoror- Crown imperial. Corona im- tus. perialis rubra. Herb S. Christopher. Actcea spi- Mat. Scarlet blood-flower. Hceman- White. White stock gillyflower. Matthiola incana alba. thus coccinceus. Musk flower. Scabiosa atropur- Apple-blossom. Pyrus mala. purea. Lily of the valley. Convalaria Maialis. AnousT. Solomon's seal. Convalaria poly- White. Common thorn apple. Da- gonatum. tura stramonium. White star of Bethlehem. Orni- Harvest bells (or S. Dominic's thogalum umbellatum. bells). Campanula rotundi- Red. Standard tulip. Tulipa Ges- folia. neri. Egyptian water lily. Nelumbo Red campion. Lychnis dioica Nilotica. rubra. Fleur de S. Louis. Iris biflora. Cross flower. Polygala vulgaris. Rosa lily. Nerine Samiensis. Common peony. Paonia offici- Red. Tiger lily. Lilium tigrinum. nalis. Hollyhock. Althea rosea. Meadow lychnis, or ragged robin. China aster. Aster Chinensis. Lychnis flos cuculi. Herb S. Timothy. Phleum pra- tense. June. S. Bartholomew's star. Helian- White. Indian pink. Dianihus Si- nensis. thus annuus. S. John's wort. Hypericum as- White dog-rose. Bosa arvensis. cyron. Garden ranunculus. Banuncu- lus Asiaticus. Septembek. S. John's wort. Hypericum pul- White. Laurustinus. Vibernum chrum. tinus. Jasmine (white). Jasminum offi- Myrtle. cinalis. Verbena. Red. Rose (moss). Bosa muscosa. Candytuft. Iberis sempervirens. Rose de Meux. Bosa provincia- Michaelmas daisy. Aster trades- lis. canti. Barbary. Berboris vulgaris. Guernsey lily. Amaryllis Sar- S. Barnaby's thistle. Centaurea niensis. solstitialis. Red. Passion flower. Passiflora Prince's feather. Amaranthus incanala. hypochondriacus. Fuschia. T 322 ^ppentiix. Salvia, Bignonia. Stocks. OCTOBEK. White. S. Remy's lily. Amaryllis humilis. Soapwort. Sapvnaria officinalis. Indian Chrysanthemum. Chry- santhemum Indicum, Siveet milfoil. Arbillaca aggera- tum. Beautiful starwort. Aster pul- cherrimus. Ked. Indian fleabane. Mula Indica. Starlike Silphicum. Sitphicum asteriscus. China rose. November. White. Sweet bay. Laurus nohitis. Glaucus aletris. Veltheiruca glauca. Snowy coltsfoot. Tussilago nivea. Large-flowered wood-sorrel. Ox- alis grandifolia. Red. Common strawberry-tree. Ar- butus miedo. Trumpet-flowered wood- sorrel. Oxaiis tuhiflora. Sweet butter-bur. Tussilago fra- grans. S. Andrew's cross, or Ascyrum. Crux Andrea, N.B.— If All Souls' Day is ob- served, the church may be decorated with yew, Taxus baccata, and cypress, Cypressus sempervirens, Decembee. White. Indian tree. Euphorbia Trincalli. Arbor vitse. Thuja occidentalis. Mistletoe berries. Red. Holly berries. Hex bacciflora. Chinese arbor vitje. Thuja orient- alis. Sparrow wort. Erica passerina. {Vide, also, flowers for January.) Altars and Dossels of Village Churches. IN the arrangement and decoration of the altar of a village church, where but small sums of money can be expended, it is recommended that the altar cloth be of green colour, in the first instance, and afterwards that separate frontals of the other colours be obtained by degrees. The most important colour, and that which should be the most richly embroidered, should be the white frontal, as being used at all the principal feasts of our Blessed Lord. It is suggested that the best effect is obtained in embroidery, if gold be used upon green and crimson, silver and scarlet upon white, and white upon violet or purple. It is better to use conventional flowers than crosses upon altar frontals, or diapers. If there be no constructional Eeredos behind and above the altar, a hanging of cloth, silk, or damask should be placed. If it is changed according to the colours of the seasons, rings should be fastened to it, and it should hang upon a rod ; but if not, it might be stretched on a frame, or affixed in any JFfasts of 29c&otion. 323 other way to the wall. If permanent, white, or white bordered with blue or scarlet, is recommended, i. e. if the walls around are coloured ; but if they are white- washed, some colour, green or scarlet, should by all means be used. There should always be an altar- ledge. Its height should, if possible, never be less than eight inches. Upon it should stand at least two candlesticks with wax tapers, and between them a material cross, of oak, brass, or more precious metal. Flowers in vases, when used, should always be placed upon the super-altar. Flowees on the Altae. " \ LTAEE, in solemnibus festis, floribus sen veris seu -tx. fictis exornandum." — Gavantus, torn. ii. par. 5. Flower- Vases. FLO WEE- VASES should be very carefully wiped out immediately after use, especially those of latten or other metal. They should be thoroughly cleaned before being put away in a dry cupboard, and should be occa- sionally rubbed with washleather. If they are enamelled still greater care should be taken in cleansiug them. Feasts of Obligation. All the Sunda3's in the Year. 'Christmas Day. Circumcision. Epiphany. 'Ascension Day. S. Peter's Day, June 29. All Saints, Nov. i. [Corpus Christi.] Feasts of Devotion. Feb. 2. Purification of B.V.M. I March 25. Annunciation of Feb. 24. S. Matthias. | B.V.M. ' These great Feasts have a proper preface, in addition to Easter Day, Whit Sunday, and Trinity Sunday, and, with the exception of the last-named, are kept with an octave. N.B. — The fifth Sunday in Lent is called Passion Sunday — the sixth, Palm Sunday. 324 ^ppenbloc. ^ April 23. S. George. Sept. 21. S. Matthew. May I. S.Philip and S.James. „ 29. S. Michael. 'May 3. Inventionof tlie Holy Oct. 28. S. Simon and S. Jude. Cross. 'Dec. 8. Conception of B.V.M. June 24. S. Jolin Baptist. „ 26. S. Stephen. July 25.8. James. „ 27. S. John Evangelist. 'July 26. S. Anne, Mother of „ 28. Holy Innocents. B.V.M. Easter Monday. Aug. 10. S. Lawrence. Easter Tuesday. „ 24.. S. Bartholomew. Whitsun Monday. 'Sept. 8. Nativity of B.V.M. Whitsun Tuesday. N.B. — March 17, S. Patrick's Day, is peculiarly and especially observed in the sister communion of Ireland. The following Festivals likewise are now specially commemorated by the English Church : — Jan. 25. Conversion of S. Paul. Oct. 1 8. S. Luke. April 25. S. Mark. Nov. 30. S. Andrew. June II. S. Barnabas. Dec. 21. S. Thomas. EuLES FOK A Sacristy or Vestry. I. TEICT silence should be observed, except a reason- ^ able cause presents itself, and then whispering only is permitted. II. The lay- clerks and choristers will take their cassocks and surplices in an orderly and becoming manner, having previously said the usual "Prayer before Service" and " On vesting with the surplice." On returning from the church they will carefully replace them from whence they were taken. III. When the signal is given by the sacristan or master of the ceremonies, the clerks and choristers will arrange themselves in processional order so as to proceed to the choir. ' These Feasts have now no special Collect nor Service. N.B. — The anniversary festival of the dedication of a church. college, or religious house is kept with an octave as a feast of devotion, though under the patronage of a Saint not so com- memorated. Clcanstiig of Cijurc!) jFurntture. 325 IV. No boy should be allowed to vest with soiled hands, face, &c. or dirty shoes. There should be a lavatory provided in every outer sacristy. V. The Clergy should not proceed to vest for any function in soiled clothes or shoes. A brush should be kept in the sacristy, that when necessary they may clean their ordinary clothes before vesting. It is also convenient to have a well-stocked pin- cushion, which is often required for a deacon's stole, &c. N.B. — There should always be an inner sacristy, into which alone enter the Priest, Sacred Ministers, acolytes, and ceremoniarius. It is the duty of the sacristan to close the door, so as to prevent the entrance of any one not authorised to be there. The choir will vest in the outer sacristy. No females should be admitted into the inner sacristy on any plea whatever. They may speak, on particular business, to the Priest or Sacristan in the outer sacristy, but as rarely and for as short a time as possible. Every inner sacristy should have a platform for the Priest to vest upon. Cleansing of Chuech Furniture. I. ONCE every quarter the altar should be entirely stripped, so that every thing about it may have the benefit of fresh air. And at the same time all the ornaments, linen, &c. connected with it should be well cleansed. II. The altar vestments shouldbe thoroughly dusted, and hung up in a room to get fresh air ; they should all be well brushed with a soft brush of feathers, care being taken that the embroidery, &c. be not injured in so doing. III. The foot-pace and sanctuary should be swept at the least twice in a week. IV. Candlesticks, flower- vases, altar-crosses, &c. of metal should, if possible, not be touched with the bare 3^6 ^ppenlJtx. hands, but with a piece of washleather or green baize. If the brass-work be lacquered it does not require the application of any powders or rubbing ; dusting with a soft dry cloth being sufficient, with the occasional use of a little sweet oil. If unlacquered it is cleaned with polishing paste, and rubbed with washleather. Stains may be removed by a little oxalic acid (poison) dissolved in hot water. V. Every six months the chalice and patens, &c. should be well washed in water, with soap and brush, and then two or three times in pure water. This should be done by one in Holy Orders, who will pour the water into the piscina. Silver or plated work is best cleaned with rouge, whitening, or spirits of wine, and afterwards well polished with washleather. VI. The cruets should be washed out at least once a month, so that no incrustations be formed within them. VII. The altar candles should be kept in a drawer by themselves, and care should be taken of the ends or refuse wax. Sperm or composition candles should on no account be used for the altar. Care should be taken that the wicks are ready for lighting, and that there are no wax excrescences at the top, otherwise the candles are liable to gutter and waste. If soiled by dirty fingers they may be cleaned with a cloth damped with spirits of wine. VIII. Gilt wood or stone -work should only be dusted with a soft cloth or a feather brush. Frescoes, mural paintings, &c. should be very carefully dusted with an extremely soft brush. IX. Encaustic tiles may be cleaned with milk, and rubbed with a dry coarse flannel. X. Embroidered altar linen, corporals, &c. should be washed in lukewarm water with white soap. "Wax droppings may be removed by carefully scraping them with a knife, and then soaking the pa-rt in spirits of wine. "Wine stains may be removed by holding the stained portion in boiling milk. XI. Damask, velvet, or silk hangings should be Processions* 327 taken down every two months, and well shaken and dusted. They may afterwards be hung across a line in the air for an hour or two : but not when the sun is too hot, as otherwise they may lose their colours. N.B. — If any of the Precious Blood fall upon a linen vestment, the part must be washed over a chalice, and the ablution reverently poured down the piscina ; if It fall on a vestment of silk or stuff, the part must be cut out and burnt, and the ashes disposed of as above. Processions. THE following seems to be the most desirable order in which solemn religious processions — such for instance as at the Consecration of a Church, or the Benediction of a College, &c. — should be marshalled : — Verger and Churchwardens in gowns, hearing stages or maces. Choristei'S.' Lay-Clerks. Chorister with Banner. Chorister with Banner. Deacons. Chorister with Banner. Priests. Lay-Clerk with Banner. Rural-Deans. Prebendaries. Lay-Clerk with Banner. Canons. Lay-Clerk with Banner. Archdeacons. Deans. Deacon with Banner. Cross-bearer. Deacon with Banner. Chaplains. Bishops. Chaplains. Priest with Banner with Arms of the Archdiocese. Chaplain. Archbishop. Chaplain. If there chance to be many Priests or Deacons, they may be placed in pairs — care being taken that as nearly as possible they be of equal height, the juniors ' The choristers should be arranged so as to stand equal in height. The same will apply to the lay- clerks. In the Procession before High Mass, the Cross-bearer should be placed at the head of the procession, in front of the choristers. 32 8 ^jjpenlJtx. going first, either according to seniority or to the degree they possess. If the latter, the following list is correct : — I. Literates. II. 8.C.L. III. B.A. IV. M.A. V. B.C.L. or LL.B. VI. B.D. VII. D.C.L. or LL.D. VIII. D.D. Oxford, by custom, takes precedence of Cambridge, Cambridge of Dublin, Dublin of Durham, and Durham of the Theological Colleges, e. g. Kiag's, London ; S. Bees', Cumberland, &c. The same principle of arrangement should, as far as possible, be observed in all places where more than one cleric takes part in the SerYice. In a procession juniors should iavariably precede seniors, and the locus honoris is, of course, always at the end. A procession should on no account leave the chancel in any other order than that in which it came. It is entirely wrong to reverse the arrangement in returning ; the choristers and juniors should leave first; the seniors and more dignified last. On no account should hats be worn in out-door processions. The college cap, the skull-cap, or the birretta should be used. The first may be used with the academical hood, though the birretta seems prefer- able ; the birretta should be used always with the cope, and is indeed to be preferred at all times to the acade- mical cap. The Clergy should take off their birretta whenever they stand up, whenever they are saluted by the Sacred Ministers, or others, who enter or leave the choir, and also on all occasions which require an inclination of the head. They should take off their zucchettos in the act of genuflecting, whilst the Deacon sings the Gospel, at processional Banners. 3^9 the " was made man," and from the beginning of the Sanctus to the Communion of the Clergy. The birretta is removed in singing, but the zucohetto need not be removed. The Mastbe of the Ceremonies. In all, especially solemn, functions a master or director of the ceremonies ought to be previously appointed, who should make himself well acquainted with ecclesiastical order and arrangement, and take time beforehand in learning what number and classes of the Clergy are likely to be present, and in consider- ing the parts of the Service to be assigned to each, and the position each one is to occupy. If this be not done, disorder and irregularity are certain to prevail. This important Office is very frequently undertaken by the Sacristan, who will, of course, consult the Priest as to the arrangements to be made. The ceremoniarius should be vested in cassock and cotta. His place is properly immediately before the Sacred Ministers ; but no position is precisely assigned to him unless under some particular circumstances, since he ought to be wherever his presence is most useful or necessary. "When not engaged in his duties his place is in the centre of the chancel, below the steps of the Sanctuary. On great occasions he should have two acolytes with him — one on either side — in case of his being required to communicate with the clergy, cantors, organist, cross-bearer, verger, or other official. Processional Bannees. ANNEES are used to stimulate the devotion of the faithful, especially of the poor, and con- sequently should have the devices and emblems worked upon them as clearly set forth as possible, in order that they may be easily understood. The staves of these should be surmounted by a small cross. When not in use they should be detached from the staves, B 33° ^ppentiix. and very carefully put away. Figures are far better than mere legends in mediseval letters, because tbe former can be seen, whereas too frequently the latter cannot be read, and are almost unintelligible and puzzling. The following subjects are recommended for banners : — 1 . The Banner of the Cross. A scarlet or crimson cross on a white ground, called usually S. George's Cross. 2. A Figure of the Patron Saint of the Church. 3. A Figure of our Blessed Lady, either bearing Her Holy Child in Her lap, or represented as crowned in glory. 4. The Banner of our Blessed Lord and Saviour. He may be represented seated on a throne, with a rainbow round about the throne, and in the act of benediction. 5. A Figure of the Patron Saint of the Diocese. 6. A Figure of the Patron Saint of the Country. The Veegee and Chuechwardens' Staves. The Verger's staff is usually made of oak or ebony, bound with brass or silver, surmounted by an emblem of the Patron Saint of the Church, or some other appropriate design, e.g. a Fleur-de-lis, &c. The Cantors and Churchwardens' staves may be made of a similar pattern and material, though larger. The Processional Cross or Crucifix. The Processional Cross should be made of brass, and should be borne before the Procession to the Altar at High Celebration every Sunday. On special festi- vals and particular occasions it will likewise be carried at the head of the procession before Evensong. Cus- tom likewise sanctions its use at Burials and upon other occasions. In Lent the Cross may be of wood, and should be painted red, according to the ancient English use. ?Palm .Simliajj. 33 1 Form for Bidding of Peayee. YE shall pray for Christ's Holy Catholic Church, particularly for that portion of it to ■which we belong, and herein as -well for all Patriarchs and Archbishops as for Bishops, Priests, and Deacons, More especially are we bound to pray for the Bishop of this Diocese, and for all the Clergy under him, that they may shine like lights in the world, and adorn the doctrine of God our Saviour in all things. Ye shall also pray for our Sovereign Lady Victoria, by the grace of God Queen of this realm, and for the rest of the Eoyal Family ; for the Queen's most honourable privy council, for all the nobility and magistrates of this kingdom (and for the great council of the nation now assembled in Parliament), that all and each of these in their several callings may serve truly to the glory of God, and the edifying and well- governing of His people, remembering that solemn account they must one day give before the judgment- seat of Christ. Finally, let us pray God to absolve the souls of all His servants, who have departed this life in His faith and fear, from every bond of sin, beseeching Him to give us grace so to follow their good examples, that finally we with them, and they with us, may be made partakers of the glorious re- surrection in life everlasting, through the merits of Jesus Christ our Saviour. May their souls rest in peace. Amen. Our Father, &c. Palm Sunday. INTRODUCTORY DIRECTIONS. IT may be advisable under some circumstances not to bless the palms publicly in church, but to do so privately in an Oratory, or in the Sacristy, at or pre- vious to the early celebration. The plan, however, being previously determined upon, the Parish Priest, together 332 ^ppmtitx. with the Sacristan and Ceremoniarius, should read very carefully, so as to make themselves thoroughly ac- quainted with it, the following office from the Sarum Eite, and provide everything necessary for the solemn and reverent performance of the ancient ceremonies therein set forth. If the benediction takes place in the church, the cross and candlesticks should alone stand on the altar-ledge. Between the candlesticks, however, palm branches may be placed. The table for receiving the palms, &c. should be placed near the altar on the Epistle side, and be covered with a fair white linen cloth. FoEM FOR Blessing the Palms before a Low Celebration on Palm Sunday. The Lesson is read hy^ one of the Ministers, vested in an alb, on the altar-step at the south side, over the flowers and branches, saying thus : — The Lesson is from the Book of Exodus. Chap. xv. 27 — xvi. i-io. In those days, the children of Israel came to Elim, where were twelve wells of water, and threescore and ten palm trees : and they encamped there by the waters. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wUderness : And the children of Israel said unto them, Would to God we had died by the hand of the Loed in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. Then said the Loed unto Moses, Behold, I will rain bread from heaven for you ; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in My law, or no. And it shall come to pass, that on the sixth day they shall prepare that which they bring in ; and it shall be twice as much as they gather daily. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Loed hath brought you out from the land of Egypt : And in the morning, then ye shall see the glory of the Lord ; for ' The Sub-deacon. The branches, &o. should be placed upon a small table, covered with a white linen cloth. ?PaIm Sunttag. 333 that He heareth your murmurings against the Lord : and what are we, that ye murmur against us ? And Moses said, This shall be, when the Lord shall give you in the evening flesh to eat, and in the morning bread to the full ; for that the Lord heareth your murmurings which ye murmur against Him : and what are we t your murmurings are not against us, but against the Lord. And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the Lord : for He hath heard your murmurings. And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked towards the wilderness, and, behold, the glory of the Lord appeared in the cloud. The Gospel follows immediately, and is read by the Deacon, in the accustomed plac^ turning to the east. After he has received the benediction of the Priest, lie says : — V. The Lord be with you. R. And with thy spirit. The Holy Gospel is written in the Gospel according to S. John. Chap. xii. 12-19. Glory be to Thee, Lord. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, Took branches of palm trees, and went forth to meet Him, and cried Hosanna : Blessed is the King of Israel that cometh in the Name of the Lord. And Jesus, when He had found a young ass, sat thereon ; as it is written, Fear not, daughter of Sion : behold, thy King cometh, sitting on an ass's colt. These things understood not His disciples at the first ; but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing 1 behold, the world is gone after Him. The Gospel being finished, the blessing of the flowers and branches follows, by a Priest^ vested in a red silk cope, upon the third step of the altar, and turning towards the east ; the palms and flowers'^ having been previously placed upon the altar for the clergy; but for tlie congregation upon the altar-step on its south side. ' The Priest should be vested in amice, alb, girdle, red stole, maniple, and cope. The stole is violet, according to the Roman use. 2 Up to this period they remain on the altar already referred to. 334 ^ppenlitx. I exorcise thee, creature of flowers and branches ; in the Name of God the Father Almighty, and in the Name of Jesus Christ His Son our Lord, and in the power of the Holy Ghost : hence- forth thou whole might of the adversary, thou whole army of Satan, and whole power of the enemy, thou whole inroad of evil spirits, be rooted up and pulled out from these creatures of flowers and branches j that thou pursue not with thy wills the footsteps of those hastening to attain unto the grace of God. Through Him Who shall come to judge the quick and the dead, and the world by fire. a. Amen. Let us pray. Almighty everlasting God, Who amidst the waters of the flood didst, liy the mouth of the dove bearing an olive-branch, an- nounce to Thy servant Noah the return of peace to the earth, we humbly beseech Thee, that Thy truth may hal(J£J The corporal — enclosed in the Burse or corporal case. A paten. A chalice. One sUk chalice veil and pall. The Credence. 2. The cruets, viz. One cruet or flagon for the wine. One cruet for the water of mixture. A canister for wafers or breads. A spoon. A perforated spoon. One offertory basin or alms- dish. Offertory bags.^ A chalice-cover of linen and lace for veiling the Blessed Sacrament. A metal basin. ^Ciborium, and a metal plate. Sundry maniples or napkins. , ''Ampulla (only used in the consecration of churches, and in anointing the sick, in which latter case it is called the Holy-OU Stock. The ampulla is also used in the Coronation Service). ' It is well to have one more richly worked in scarlet and blue for festivals. 2 Of the colour of the season. * The ciborium is sometimes used in communicating the people when the number of wafers or breads is too great to be laid upon the paten. * "On the morning upon the day of the Coronation early, care is to be taken that the Ampulla be filled with oil, and, together with the Spoon, be laid ready upon the Altar in the abbey church." First rubric in the Form and Order of the Service used in the Coronation of her Majesty Queen Victoria. "Here the Archbishop lays his hand upon the Ampulla." Ibid. (Rubric in Blessing of the Oil.) " The Queen will then sit down in King Edward's chair placed in the midst of and over against the Altar, with a faldstool before it, whereon She is to be anointed. Four Knights of the Garter hold over her a rich Pall of Silk, or Cloth of Gold ; the anthem being concluded, the Deau of Westminster taking the Ampulla and Spoon from off" the Altar, holding them ready, loouring some of the Holy Oil into the Spoon, and with it the Archbishop anointeth the Queen in the form of a cross : "On the crown of the head [on the breast, the orders for Kings Geo. II and /F] and on the palms of both hands, saying, Be thou anointed with Holy Oil, as Kings, Priests, and Prophets were anointed ; and as Solomon was anointed King by Zadok the jwiest, and Nathan the prophet, so be you anointed, blessed, and con- secrated Queen over this People, whom the Lord your God hath given you to rule and govern, in the Name of the Father, aad of the Son, and of the Holy Ghost. Amen. " Then the Dean of Westminster layeth the Ampulla and Z 33^ ^ppentiix. 4. For the Piscina} A ewer or large cruet. A basin of metal. Sundry maniples or napkins. 5. Sedilia, or, in absence thereof, a bench, or', Three stools, placed at the south wall of the sanctuary. 6. An aumbrye. 7. A reredos or a dossel. 8. A triptych. 9. Pede-cloth. ^Three kneeling cushions. A Book of the Gospels. A Book of the Epistles. Chaiicel. 10. Symbols of our Blessed Lord's Passion, &o. 1 1 . Communion rails." 1 2. Houselling cloth or towel of silk.4 13. Corona. Branches for additional tapers on great Feasts. 14. Music and Prayer Books. 15. An organ, harmonium, or Regal. 16. Stalls. 1 7. Low desk for Litany. 1 8. An eagle desk. 1 9. A large-sized Bible. A Book of Occasional Offices. Several Books of Common Prayer. 20. A rood-screen,^ with cross and lights. Seat-covers. Spoon upon the Altar, and the Queen kneeleth down at the fald- stool, and the Archbishop standing on the north side of the Altar, saith this prayer or blessing over her." Ibid. (The anointing.) Should any sick person urgently wish to be anointed with oil, in accordance with the Scriptural command (S. James v. 14, 15), the Priest would, in paying a pastoral visit of this nature, take the oil in an ampulla. This would, of course, be done as a private work of mercy, and (not being at present expressly commanded by the Church of England) not as a portion of any Office in the Book of Common Prayer. ' The following utensils are placed on the credence. ^ ISTot used at Plain Service, and, strictly speaking, not at Sc^emn Service, except when a Bishop> celebrates. When a cushion is used to support the Service Book, it should not be filled with feathers, but with wool or deer's hair. An altar-desk is, however, much tq be preferred to an altar-cushion. ^ Ordered by Abp. Laud, to prevent desecration of the Altar ; they are not necessary where thei'e is a rood-screen, but should always be used in default thereof. ■* This is used to cover the communion rails, or to lay on the ground in front of communicants. It may be held by two assist- ants. "Whilst the King receives, the Bishop [Bishops, Geo. II] appointed for that service shall hold a towel of white silk, or fine linen, before him." Rubric from Coronation Order of Geo. IV. ° " Is there any partition between the body of the church and the chancel? and if not, when, and by whom, and by what au- thority was it taken down 1" Cosin's Articles of Visitation, A.D. 1626. See also Ilierurgia — Contents XV. ©rnaments of tfje Cfiurcfj. 339 For A^ave. A lectern.' A pulpit (with brass desk — no cushion). A stone font. A cover for the font. A padlock for the same. A baptismal shell, gold or silver-gilt, or, A scallop shell. A water bucket. Several fair linen maniples. A baptismal cruet.^ Table of Commandments.^ Table of prohibited degrees.'' Moveable rails for the so- lemnization of Holy Ma- trimony, and for the " Churching of Women," otherwise " kneeling rails,'' which latter should be near the entrance of the church. 26. An alms-chest.* Three keys thereof. 27. Bells, ivith ropes. 28. Clocks and chimes, or Sundial. 23. 24. 25- 29. A brazier, or Stove. 30. The Royal Arms of England, which should be placed in an unconspicuous place, and of small dimensions. 31. A bier. 32. Funeral palls of various colours. A processional cross for the service of the dead. 33. Funeral cloaks. 34. Paintings and images of our Lord, our Lady,° the Angels and Saints. 35. Evergreens and flowers. 36. Table of benefactions. 37. Monumental brasses, &c. 38. Lights — sconces; branches, &c. 39. Hangings, tapestry. The Sacristy, otherwise the Vestry. 40. The parish chest,' with three locks and keys, containing, A register of strange preachers. ' There should be lectern-hangings of the sacred colours. 2 This vessel is conveniently retained for private Baptism, for carrying the water. ^ Canon 82 of i6o|. See Ecclesiologist, vol. iii. p. 33, which rightly states that there is no authority for placing them east of the chancel. If, however, the table of Commandments is set up at the east of the chancel, it should be distempered in scrolls upon the wall, thus making no construction necessary for them, and allowing them to bear a part in the decorative colouring of the building. They should bt.- as small as possible in size, and quite undemonstratci ve. * Canon 99 of 1 6of . ^ Canon 84 of 1 6o|. ^ An ancient picture of our Blessed Lady hangs in the parish church of St. Mary, Nottingham. ' By statrte law, 52 Geo. Ill, c. 146 ; by 6 and 7 Will. IV, c. 86; and i Victoria, c. 22, Canon 70 is overruled. This is the Canon which directs the register books to be kept in a dry well -painted iron chest, which slj&il be constantly looked in some dry, safe, and secure place within the usual 340 ^ppenbix. 4«- 42. 43- 44 45- 46. 47- 48. A register of baptisms, of banns, of marriages. of burials. Copies of entries. A chest for Communion plate' and Instrumenta. Book registers of the sacred colours. Chests for vestments. Book covers of the sacred colours. Cases for service-books. Table, writing apparatus, benches, &c. Lavatory. A pox'table altar. Altar bread- cutters. Altar bread-irons. Altar canister. Processional candlesticks. Torches. Lanthorns, processional and otherwise. Candle-lighters and extin- guishers. Processional crosses and staves.^ Cantoral staves. ■Flags, banners, and other decorations, &c. Vestry candlesticks. The church - yard crosses, placed on the north side of church-yard. " . . Such ornaments of the Church and of the min- isters thereof at all times of their ministration, shall be retained, and be in use, as were in this Church of Encjland, by the Authority of Parlia- ment, in the second year of the reign of King Edward the Sixth." Eu- bric, Book of Common Prayer. Vestments of a Chorister. 49. Cassock. Surplice. Chorister's cap. The Vestments of a Deacon. (^EucliMristic.') 50. Cassock. Amice. Alb. Maniple. Stole (over left shoulder, and fastened under the right arm). Not worn by Epistoler (Sub-deacon). Dalmatic. Tunicle ; the Epistoler's (Sub-deacon's) vestment. Zuochetto and birretta. Choir. Cassock. Surplice. Academical hood. Birretta. Tippet. The Vestments of a Priest. (Eucharistic.) 51. Cassock. Amice. place of residence of the rector, vicar, curate, or other officiating minister, if resident within the parish or chapelry, or in the parish church or chapel. ' If not kept in the aumbrye : the proper position of which is on the Gospel side of the Altai-. 2 A cross of wood, painted red, should be used in Lent. ©rrtamentiS of tfje ffl;f)urc!j. 341 Alb. The pectoral cross. Girdle. The stole, worn pendent, Maniple. not crossed. Stole (crossed). The tunic. Chasuble. The dalmatic. Zuochetto and birretta. The gloves. The ring and guard. Cope (on Good Friday, at The maniple (after the funerals, solemn Even- Gonjiteor, according to song, and processions). the Roman Rite. See Maskell's Anc. Lit. 150). Clmir. The Chasuble. Cassock. The mitre (of three sorts : Surplice. pretiosa, aurifrigiata, Academical hood. simplex). Birretta. The crozier (Archbishop), Grey amyss or almuce (for or, Pastoral staff (Bishop). rectors). The rochet. Tippet. The Vestments and Insignia of an Archbishop or Bishop. The gremial. The cappa magna. The cope. The surplice. {Eucharistic.) 52. Buskins, The pall (Archbishop). Sandals. The chimere. Amice. The cassock. Alb. Girdle. Vestments of a Sacristan. Subcingulum, otherwise sash 53. Cassock. or succinctorium. Cotta or Surplice. The Vestments are divided into— EaCHARISTIC. Peocessionai.. Amice.' Maniple. ^ Surplice. Priest's cap. Alb. Stole. Cope.^ Academical hood. Girdle. Chasuble. Amyss. Cassock. ' "From the fact that the presence of the amice cannot be detected in our Anglo-Saxon manuscripts, the illuminations in which were done after the period when we know the Anglo- Saxons employed it, we may presume that here it was worn under the alb, and rather hung low upon the shoulders than about the neck, whilst elsewhere it was, and in some places — Milan and Lyons,' for example — still is, put on after and above the alb." Eock's Church of our Fathers, vol. i. p. 465. The old English amice — the statut'ible amice — has a very rich * "Missale Lugd. a.d. 1510, and a des Ceremonies de VEglise de Lyon, work in French, intituled, ioiJec«ei7 I'au 1702. In the now scarce work, 342 ^ppeulitx. Besides these are the vestments for the sacred ministers. The dalmatic for the Gospeller.^ The tunic for the Epistoler. The Sacred Vestments are "the Vestment" (cha- suble), cope, stole, maniple, dalmatic, and tunic. The ordinary vestments are the alb, surplice, amice, girdle, hood, &c. apparel ; the modem Eoman amice has none, the want being supplied by the neck apparel of the vestment. The modern amice is most convenient, if not so strictly rubrical. 2 According to the old English use the Bishop's maniple'' was not put in the missal at the Gospel, and put on at the Confiteor, but the Bishop was vested in it from the beginning. 8 The maniple and stole are not worn with the cope, which is a Processional and not an Eucharistic vestment. In the Missa Sicca, on Good Friday he will wear a black stole crossed over his surplice, and no maniple. ' It would seem from the ad degradandum sacerdotes, from the Exeter Pontifical (Mask. iii. p. 324.), that the dalmatic and tunic are among the Priest's vestments. They are numbered among the Priest's vestments, on the same principle that they are among the episcopal — the greater order including the lower one. It is to be observed, however, that though dalmatic or tunic is worn by a Bishop fully vested, it is not by a Priest, except when he officiates as a Deacon, and consequently lays aside the peculiar garment of a hierophant. The Bishop represents the Church's head, and therefore wears the insignia of all orders. The Priest is a consecrator, ifec. j but when to be degraded, he weai's the diaconal vestures as well. Hationale Cfsrimoniarium Misses Ambroslanoi, its autlior, P. Casola, a Canon of the Metropolitan Church of Milan, whilst describing the 'modus missam celebrandi,' says: Sacerdos prseparando se ad missam celebran- dam primo induit camisium dicendo : .... Dealba me, Domine, &c Deinde accipiendo cingulum dicit : Tercinge me, Domine, cingulo fidei, &c Accipiendo amictum dicit hunc versum : Pone, Domine, galeam, &c. ut supra, fig. a, iii." Vide Ru- bricse generales juxta Ritum Am- brosianum. Mediolani, 1849. The old English amice had a richly embroidered apparel. See illustration of Priest vested for Holy Communion. The modern Latin amice has no apparel, and therefore cannot be seen. If the former is used, it is most con- venient to wear it over the alb ; if the latter, under it. — Ed. D. A. ^ "Postea exuat capam et induat amictum, albam, et stolam et re- liquias circa collum, ac deinceps tunicam, dehinc dalmaticam et man- ipuluni, et tunc sedendo cirothecas manibus imponat et annulum pon- tificalem magnum, una cum uno parvo strictiore annulo ad tenendum fortius super imponat, et sudarium retortum in manu recipiat ad facicm cxtergendum " Exeter Pontifical. ©mameiits of tfje Cljurcfj, 343 The parishioners are responsible for what is essential to Divine Service; the Priest for '■^ other decent orna- ments^''^ in addition to his liability to maintain " the principal chancel," i. e. the parish ought to provide the vestments for the Priest and the Sacred Vessels for the Sacrament of the altar, and other essential matters. But the canon law, which has statutable force, orders the Eector or Vicar not only to provide the other decent ornaments, viz. the altar-lights and altar-cross, but says, " he may be compelled" to do so, by the Ordinary. This then is a distinct answer to a common but erroneous notion — that the clergyman has nothing whatever to do with ordering the ornaments and furniture of the church. As to the " ornaments of the minister," if the churchwardens have not supplied them, they can be compelled to do so ; but they can raise no legal objection if, on their refusing to supply them, the Priest in his liberality shall furnish them himself; or if any pious person present them Deo et ecclesice, the Priest may accept them, and the churchwardens are bound to keep and preserve them ; but ordinarily the views of the parochial Clergy and the churchwardens will doubtless coincide on these matters, which pertain to the glory of God as much as to the edification of the faithful. See "Lawful Church Ornaments," by the Eev. T. W. Perry, pp. 487, 488. 344 ^ppeniix* Extracts from Inventories of Church Goods,^ Talcen in the Reign of King Edward the Sixths In the Record Office, at Carlton E-ide. Name of Parish and Date of Inventory. S. Paul's Catheokal, London, 1552, 6 Edward VI, more than two years after Rid- ley's Primary Visitation. N.B. It will be remembered that the law as to ornaments had now just been altered by the 5 & 6 Ed- ward VI, c. I. S. Martin OOTWICH, London, i6th of September, 1552. S. Augustine's NEXT Paul's, London, 1552. Crosses. A precious cross of cristal, 8etinsilver,and all gilt, with many precious stones about him on both sides, and crown of silver and gilt, set with many and divers precious stones. A fair cross with the crucifix, and Mary and John, with two angels. A great large cross, with the crucifix ena- melled. Aplain cross, plated with silver, and gilt, and 4 red stones, set with pearls and stones. Two cristal crosses. A cross of sil- ver, parcel gilt, weighing 45 Dunces. Cross of lat- teen, another for Lent. Candlesticks. Two great candlesticks, silver, and par- cel gylte ; 2 other candle- sticks, silver, and parcel gilt ; 2 candlesticks of 8ilver,tlie shafts of cristal. Two fair can- dlesticks of sil- ver, both weigh- ing 82 ounces. 4pairsof lat- teen candle- sticks. Altar Cloths. One rich front for high altar, fall of perles; 1 hanging, white damask, richly made, with n eedlework hanging of red velvet, with an- gels; another of blue silk, with goodly images; another of blue silk, with cruci- fix in midst. Hanging of red silk,with stripes of gold; another of white da- mask, vrith flowers of silk; another of red bawdekin, with a crucifix and flowers, with many other hangings and cloths. Five table cloths.oneplain, four of diaper. An altar cloth of russet velvet, and a crucifix of gold. Upper and nether cloth of gold and red velvet; do. blue velvet flowered and embroider- ed, do. white velvet, do. white damask, and others; 21 of diaper, 8 plain. OtherVestmmts. 241 copes of clothe of gold silk, satin, vel- vet, embroider- ed in gold and colours; 76 tuni- cles, with gold and embroidery and figures; 32 vestments, rich- ly embroidered, 41 albes, 9 cor- poral cases, and the linen. 2 fair copes of cloth of gold, red and blue velvet. A vest- ment of white damask, cope of red velvet, with flowers. 6 old chasu- bles, 6 copes, 6 albea. Several basons of silver. Five fyne towels for the communion. This inventory is signed by Walter May, Dean, and 3 of the Canons. A communion table with a frame. Diaper towels, corporal cases. 1 These extracts are selected from Mr. Chambers' Collection (containing an analysis of more than four hundred Inventories), to be found in the Appendix to his "Strictures, Legal and Historical, on the Judgment of the Consistory Court of London, in December, 1855, in the case of Westerton versus Liddell." London: Bennins:. ^Extracts from Enbentortes of Cfjurcf) ffiootiis. 345 tVame of PaiHsh and Date CV0SS€3. Candlesticks. AUa?^ Cloths, Other Vestments. Remarl-s. of Invenioi-y. S. BoroLPH's, Cross, silver- Altar cloth, a copes of Cruets of sil- Aldcrsgate gilt, Ixxl. ozs. red bawdkin, cloth of gold, 2 ver, 5 c r- Street, London, cloth of gold, red bawdkins, porals. 1552. another red and blue velvet em- broidered, ano- ther red and white satin of Bruges, and se- veral others. with crosses of gold. Several vestments, dea- con and Bub- deacon, cloth of gold, white da- mask, Sic. S. Nicholas, Acrozierstaff, 2 candlesticks. 8 altar cloths Cope of red Cold Abbey, cross of silver copper and gilt, of green dam- cloth of gold. London, and gilt, weigh- 2 candlesticks, ask, with flow- priest, deacon, 6 Ed. VI. ing 100 ounces. silver and gilt, weighing 64 ounces, 2 great candlesticks of latteen. ers, 6 hangings ofgreensatin,7 do. of white da- mask, with flowers, 8 altar sub-deacon ; 3 othersuch. 2 do. with flower-de- luces, 2 copes, blue, with cloths of white. grapes of gold. with drops of and several blood for Lent, others; vest- and others. ment of crimson with angels of gold, of crimson with spangles of gold, of green cloth of gold, and roses of gold; green silk with swans of gold, and sever- al others, some white and black damask and silk; 6 copes for children. S. CnniSTO- Silver cross, Pair of silver- Three carpets Fourteen Falcon of lat- PHER, Brede parcel-gilt, 81 candlesticks up for communion copes and vest- teen to put Street, London, ounces. to 1552. table. ments of silk. Bible on. 1552. satin, &c. blue. green, white, somebroidered; twenty vest- men tsvery rich. DrtDtiatton, 2 crosses, cop- 2 great, 2 small 3 altar cloths. Copes and Cambridge- per. candlesticks. vestments. sliire. Gravelet, 2 crosses, lat- 2 candlesticks, 4 altar cloths. 2 vestments. Cambridge- shire. teen. silver. white satin, 2 others, red and tawney, 2 copes of silk. Haddenhasi, Cross, lat- 2 standards of 8 table cloths, Copes, vest- Coi-poras Cambridge- teen, and 2 latteen. 10 do. ments, in suits cloths. shire. cross stakes, copper. of green, red, &c. silk velvet. POTNET, Cross of wood, 2 great can- Copes and Surrey. plated. dlesticks. chasubles. All Saints, Cross, silver 2 standards of galta: cloths. Suits of vest- ■\Vorcester. and gilt. brass, and others. ments andcopos of blue, green, red, and white silk, embroider- ed, and chasu- bles do. 346 ^ppeittiix. iVame of Pari- h and Date Crosses. Candlesticks. AUwr Cloths. OtIierVestments. Rmmrks. of Inventory. S. Clement's, Cross of brass, Pair of can- 3 altar cloths. Copes, vest- Corporas Worcester. cross staff of copper. dlesticks, brass. 3 table cloths. ments, with albes of blue, green, silk, vel- vet, &c. cloths. S. Andrew's, Crucifix, with Wooden cross, Altar cloths. Copes, and Corporas Worcester. Mary and John. silvered over. vesiiiients, and chasubles, i blue and red, with albe ; i with red cross ; and two albes, 1 red satin. cloths. See also, for further lists, Perry's " Lawful Church Ornaments," pp. 88 — 92, 94 — 108 ; and Appendix Ixv. — Ixxiii. ; also Eccle- siologist, No. cxiv. p. 197 ; and Stephens' Edition of B. C. P. vol. i. fol. 352 — 365; which prove what most of the Ornaments of the second year were nominatim. The Judgment op the Peivy Council in the Case OP THE Knightsbridge Chueches. The things complained of were nine in number : — I. 2. 3- 4- 5- 6. 7- An altar, or holy table, of stone, A credence-table. An altar-cross. A cross on chancel screen. Altar-lights. Frontals of various colours. Linen cloths edged with lace. 8. A chancel-screen and gates. 9. Decalogue not inscribed on east wall. The Judgment of Dr. Lushington, confirmed by Sir John Dodson, only permitted Nos. 5 and 8, viz. altar- lights and chancel-screen and gates. The Judgment of the Privy Council permitted Nos. the cross on chancel- the unrestricted use of the cross as a symbol ; frontals of various colours ; and the altar- cross, so it be not fixed. The Judgment forbade No. i , i. e. the altar must not be a structure of stone, and the fair white lineri 2, 4, 6, 3, viz. the credence-table ; screen, and ®f)e Sutrptent of tfjc ^rtb^ Council 347 cloth which covers the mensa at celebrations must not be edged with lace or embroidery (No. 7). As regards the stone altar, the Court of Appeal has done nothing more than re-affirm Sir H. Jenner Fust's Judgment in the S. Sepulchre's case, while as regards the altar-cross, what is condemned is dk fixed stone or metal cross, not as a cross, but as part of the structure of the altar. What is not condemned is, e. g. a cross of metal, stone, or wood, standing on the super-altar. The Judgment has authorised the following im- portant principles : — a. In the chancel and screen, the principle of choral worship and the separation of orders in the congregation. h. In the credence, the doctrine of an " Oblation in the Eucharist." c. In the cross on the altar and on the chancel- screen, the principle of symbolical allusion, and adher- ence of the Church of England to historical antiquity. d. In the use of frontals of various colours, the sacredness of the Christian year, and the ritual com- memoration of saints and martyrs, e. In the altar-lights, not only a symbolical allusion of especial propriety, but, what is far greater, a relative dignity as due to the place and time of the special Christian mystery, and a denaturalizing influence. N.B. — The following comment^ from the pen of an eminent Barrister, the Eecorder of Salisbury, deserves a careful attention : — " To the Editor of the, ' Union! " Sib, — As I have been requested by various persons to state in your columns the legal effect and bearing of the late ' Judg- ment' in the case of ' Westerton v. Liddell,' for the guidance of clergymen and churchwardens, I proceed to do so as shortly as I can. It will be convenient to divide the subjects into three . classes : first the things directed to be removed or altered : secondly — those directed to be retained : thirdly — those which remain yet in dispute ; or about which the Court said nothing. ' Eeprinted by pe)'mission of the author. 348 ^ppenUtx. " first, then, as to the things which the Judgment orders to be removed or altered. " I . The ' fair white linen cloth' upon the table at the time of the celebration seems designated in the Judgment by the terms, ' The embroidered linen and lace used on the communion table.' This then must be wholly white, and without any lace, embroidery, or other ornament ; but, as the Court distinctly stated that they were 'not disposed in any case to restrict within narrower limits than the law has imposed the discretion which within those limits is justly allowed to congregations,' I conceive that fringes, borders, and interwoven patterns, may be used of the finest and most beautiful and delicate variety, so long as they are not attached or worked by hand, but are textile ; only a part or a mere prolongation of the tissue of the linen cloth itself, and not additions thereto. Whether the 'fair linen cloth,' for covering over the remains of the Sacrament after use, and not directed to be white, is included in this prohibition, will be presently considered. " 2. Next, as to the altar itself. Every stone altar or table, constructed of stone or of any other material but wood, of what- ever shape it may be, is unauthorized ; and may be removed, if already erected, by due course of law. It must be a structure of wood — 'a table in the ordinary sense of the word, at which, or around which, the communicants might be placed in order to partake,' and moveable. I see no reason, however, why a small slab of stone may not be let into the surface at the place of con- secration. There are no directions that the table shall be wholly of wood ; and this small piece would not affect its moveability, or deprive it of the character of a table of wood. "3. As to the removal of stone altars already in existence, the Injunctions of Elizabeth declare that none are to betaken down except by authority. For the removal or alteration of any part ol the church, it is well known that a faculty is required : hence it would be illegal for any incumbent or churchwarden to remove or change any stone altar without such faculty ; nor has the Arch- deacon any right to order the removal without such a faculty. " 4. All ornaments used for Divine Service, other than those prescribed by the First Prayer Book of Edward VI, are unlawful ; therefore the use of crosses in the service is excluded by the Book of Common Prayer : consequently, held the Council, crosses affixed to communion tables are unlawful [the conclusion is not supported by the premises]. Another reason given for the removal was, that such a cross was not consistent with the letter or spirit of the direction that the whole table be covered with the linen cloth, or that the table should be flat and moveable. How far moveable crosses placed on the table, or above it, are allowed, shall bo presently considered. Wi}z SuBgment of tfje ^ri&2 Council 349 II. "Next, witli regard to those things which, the Court refused to disturb or change, and which it therefore especially authorized as legal. " I . 'A rood-screen of carved wood separating the chancel from the nave.' " 2. ' Two brazen gates attached to the rood-screen at the only point of communication with the chancel, which are ordinarily kept closed or locked, but open during Divine Service.' "3. All 'crosses and other articles set up in churches, being ornaments in the sense of decorations,' and not used in the services. ' All crosses, not crucifixes, used as mere emblems of tlie Cliristian faith, and not as objects of superstitious reverence, may be lawfully erected as architectural decorations ;' and, in particular, a wooden cross of large size set up in the middle of the chancel screen is lawful. Under these words, I think that a moveable or fixed cross of metal, or any other material, set up on a super-altar or bracket or ledge, which is separated from and unconnected with the altar, although behind it — such cross being a reasonable distance above the altar, so as not to appear used as a ' part of the service' — is lawful and unobjectionable. " 4. ' Two massive metal candlesticks of elaborate patterns upon the said altar, with candles therein, lighted only vsrhen required for the purpose of giving necessary light.' But this is a decision only of the Consistory Court, not of the Privy Council, for there was no appeal ; and from the language of the Court above, as to the ornaments for worship, it is somewhat doubtful whether they would have been allowed to remain on the altar. " 5. A credence or side-table of wood or mai'ble of any kind, without restriction of material or situation, as being ' consistent with, and subsidiary to, the service,' and 'properly an adjunct of the communion table,' on the ground that — " 6. ' It is the true meaning of the rubric that, at a certain point of the Communion Service, the minister shall place the bread and wine on the communion table ; but where it is to be placed before is nowhere Stated. In practice they are usually placed on the communion table before the commencement of the service ; but this is not according to the order prescribed ;' so that the usual care- less practice is expressly declared to be unlawful. " 7. Altar cloths of any colour, shape, variety, and material, with or without work or embroidery or gilding, subject to the discretion of the Ordinary. Those used at S. Barnabas' were all exhibited to the Privy Council ; and, therefore, have express and the highest approval and sanction of the Supreme Ordinary of the kingdom. They were of white, red, violet, dark violet and green ; they were embroidered and highly decorated ; were in several pieces with side-hangings, frontals, &c. They were used in a 35° ^ppflttiix. peculiar order of succession, which was expressly forbidden by Dr. Lushington ; but, his decision being reversed, as expressly permitted by the Privy Council — viz. white, from Christmas Eve to the Octave of the Epiphany (except S. Stephen and the Holy In- nocents) ; from Easter Eve to Vigil of Pentecost, on Trinity Sun- day, and the Feasts relating to our Lady; Conversion of S. Paul, S. John Baptist, S. Michael, S. Luke, AH Saints. Red, on the Vigil of Pentecost to the next Saturday; and on all other Feasts. Violet, during Lent and Advent, Ember-week in September. Dark violet, on Good Friday and funerals. Green, on all other days. On principle, however, any other colours, and any other succession of colours — as, for instance, the ancient English use of Sarum — is permissible ; which, as I think, is more desirable and according to precedent and authority. III. " Next, as to those points which the judgment left unaltered. " I. The shape of the Altar. The Consistory Court left that at S. Paul's, which is in the shape of an altar tomb, untouched, and therefore sanctioned it. There was no appeal from this decision : consequently, the Privy Council pronounced no decision nor intimated any opinion on the point, except the general direc- tion that it must he a table, in the ordinary sense of the word, flut and moveable, and capable of being covered with a cloth. The east end or chancel was recognized as the proper place. "2. The super-altar was sanctioned at S. Paul's by Dr. Lush- ington; and although no direct decision was, or could be, made upon this point by the Privy Council, as there was no appeal, yet I think it is clear the opinion of their Lordships was that it ought not to be placed 071 the table itself, ' which must be flat, capable of being covered with a cloth, at or around which the communicants may be placed.' Besides the cross being affixed to the super-altar at S. Barnabas' was one of the reasons why it was to be removed. I therefore recommend that the super-altar should be a stone or marble ledge, supported on a solid plinth unconnected with the table ; but placed immediately behind it, and reaching a reasonable height above it. " 3. The cross and candles may be placed on this ledge ; and the cross may, I conceive, be moveable or fixed at pleasure ; but fixed would be preferable, in order that it may assume the cha- racter of an architectural decoration. " 4. As to the ' fair linen cloth' to cover the remains of the Sacrament and the chalice, but not by the rubric directed to be white, and the chalice veils — complaint was made against 'the other articles of linen used at the time of the celebration ;' but Dr. Lushington took no notice of this point, and his order (which is that now confirmed) entirely omits aU reference to them (see pp. Z\)t Suligmcnt of tfje ^rtbg Council. 351 22, 68, of printed case) ; and applies to coverings of the communion ■Jable only. This order is in these words, ' To take away all cloths at present used in the church for covering the structure as a com- munion table, and to substitute one only covering for such purpose of silk or other decent stuff; and, further, to remove any cover used at the time of the ministration of the Sacrament, worked or embroidered with lace, or otherwise ornamented : and to substitute a fair white linen cloth without lace or embroidery, or other ornament, to covei' the communion table at the time of ministration.' Since this order clearly refers to coverings of the table only, and does not notice the others, I think that the ' fair linen cloth' may have lace or embroidery and colour as before, as well as the chalice veils. " 5. The Privy Council expressly laid down that the rubric in the First Book of Edward was the rule for ornaments and ' dresses' of the ministers, and since that directs that, ' at the time of the Holy Commmiion, the Priest that shall execute the holy ministry shall put upon him the vesture appointed for that ministration — that is to say, a white alb plain, with a vestment or cope' — and the assistant Priests and Deacons ' shall likewise have upon them the vestures appointed for their ministry — that is to say, albs with tunicles / since also the present rubric directs ' that such orna- ments of the ministers at all times of their ministration shall be retained, and be in use,' I have no hesitation in affirming that the use of a vestment or cope for the ministering Priest, and of albs with tunicles for the assistant Priests and Deacons at the celebration of Holy Communion, is obligatory on all Priests and Deacons of the Church of England. That a ' vestment' means a chasuble is evident from the inventories, which use the words indifferently ; and because the only two vestments named are chasubles and copes. " Lastly, with regard to lights. As to these there would be no difficulty, but that the Privy Council have, most culpably, refused to decide the point as to the parliamentary authority of the ancient Ecclesiastical Constitutions, Canons, and Common Law, which expressly required 'candles to be lighted while the solemn- ities of the mass were being performed.' " Omitting, however, all reference to this question, I think it plain that lights at the celebration of Holy Communion are lawful, though not obligatory, for, amongst many others, the following reasons : — " I. The Cross was retained as a decoration, by the Privy Council, because ' an emblem of the Christian faith,' ' held in great repute and used by the early Christians,' ' used from the earliest period of Christianity,' ' not necessarily superstitious,' ' a memorial of the most momentous event of Christianity.' Now, Prudentius, in the fourth century, tells us that ' throughout all the churches in the East, at the Gospel, lights were brought forth at noon-day,' under the type of corporal light to indicate that light — ' Thy word is a lamp unto my feet and a light to my paths.' The fourth 35'^ ^ppeixtiix. Canon of the Apostles mentions 'lamps at the Holy Oflfering.' Isidore of Seville speaks of the same thing — ' This light signifies the light we read of in the Gospel.' Lyndewode also, commenting m Reynolds' Constitution, says — ' The candles so burning signify Christ Himself, Who is the brightness of Eternal Light.' The lights before the Sacrament (i.e. the celebrated, not the reserved, Sacrament, as may be easily proved) of Edward's Injunctions, were ' for the signification that Cheist is the true Light of the world.' Hence these lights were, like the cross, primitive ; and had no relation to .superstitions, and are used as ' emblems of the Christian faith.' " 2. Because candlesticks appear as part of the furniture of very numerous churches in the inventories, up to the end of Edward Vlth's reign. " 3. Because the parliamentary authority of the Injunctions of Edward VI, requiring these lights ' to remain still,' was recognized by both the Superior Courts as in force in the second year of Edward VI, and has never been repealed. " 4. The express statement of Cosin that, by virtue of this rubric and those Injunctions, lights were in very general use during the reigns of Elizabeth and James I, and the statement of Fuller to the same effect, is strong historical evidence. " 5. Because the ' lights' are ' quite consistent with the present service,' like the credence ; and with the idea of a feast and a table. " 6. Because other Protestant bodies use them, as the Lu- therans do, and Luther did. " 7. Because, even regarding the ' high altar' as abolished, the place WHERE they are to be put is immaterial : they are adjuncts of the ' Sacrament' — not of the Altar. " 8. Because the declaration of the Court, that crosses are to be excluded from the service because not mentioned in Edward's First Book, cannot apply to ' lights,' which are in force by virtue of another and independent authority of Parliament co-existing in that second year, and not repealed by that book. " 9. That ' lights' are ' decorations,' not ' ornaments,' as in- terpreted by the Privy Council ; and are not forbidden to be used at any time or any place. " 10. For reasons formerly given, and to avoid raising Bome of these questions, I should recommend these 'lights,' which may issue from candles or be of gas,' should be placed on the ledge or super-altar now to be raised behind the table, and be some distance above it, or be in the shape of standards before the table. " I am. Sir, yours faithfully, " John David Chambers. "Lincoln's Inn, April 2, 1857." It is clear that "gas" could not have been referred to in the Edwardian Injunctions — tapers then being both lea;al andcustomarv. Ed. 3rd Edition. s =. J ©It tfje iHustc of tfje ^nslisf) ffii^urcfj. 353 " To the Editor of the ' Union.' " Sir, — I wish to make the following additions to my opinion on the ' Legal Effect of the Judgment in the Westerton case.' " I. The statute l Mary, c. 3, still in force, subjects to im- prisonment for three months ' any person who, of his own power or authority, pulls down or defaces any altar or altars, cross or crucifix, that now is, or hereafter may be, in any church or church- yard.' By Moone's case (i Sir T. Jones, 159) it was decided this statute applied to the present office and services ; and a similar decision was given i Glover v. Hynde, i Mod. 168. " 2. By this statute, coupled with the declarations of the Court of Privy Council, churchyard crosses are legalized and protected. " 3. With respect to ' Lights before the Sacrament,' an addi- tional argument in their favour arises from the fact that the Injunctions of Edward are referred to as being law in a rubric at the end of the Communion Office of Edward's First Book. " I am. Sir, yours, "J. D. Chambees. "Lincoln's Inn, April 15, 1857." N.B. — In mediseval times the altar stood some way from the east wall, in front of a retable or small reredos, which was a wall built from the ground, between which and the east wall was generally the baldachin for reliquary and suspension of ciborium. This retable or reredos served as the super-altar of the present day, and on it were placed the candlesticks, and crucifix or cross. The editor has seen this arrangement adopted, and it is very effective ; but the super-altar is to be pre- ferred for the cross and lights. On the Music of the English Ohuech. THE authoritative directions of the English Church since the Eeformation touching Church music are few and vague. The allusion to the singing of the '■'•Psalter or Psalms ofDavid,''^ borne on the title-page of our present Prayer Book, '''■Pointed as they are to be sung or said in churches ;" certain rubrics in the body of the work : — the XLIXth of Queen Elizabeth's Injunctions ; and the XlVth Canon of 1603-4, which begins thus, — "The A A 354 ^ppenttx. Common Prayer shall be said or sung distinctly and re- verently," are perhaps all the directions we can adduce as bearing the authority of written law upon this subject. But the written law has all along been consonant with and explainable by certain musical traditions and customs, continued to a great extent in the actual uses of choirs, and noted in musical directions and collec- tions of written or printed music. The text-book prepared at the same time with Edward the Sixth's first Prayer Book by Marbeck, and printed the following year, 1550, bears evidence of the adoption by Archbishop Cranmer, and those who acted with him in setting the uses of the re- modelled Services, of that species of music called Plain Song, which had been used in the Church Catholic from time immemorial, but had, it would seem, too generally given way, at least in the ordinary Services, attended by the people, to an " operose" and intricate style of harmonized music, in which the people could neither take part, nor (even if they knew Latin) perceive the " sentence," or meaning of the words. In music, therefore, as in doctrine, the appeal was from modern innovations and corruptions of Catholic antiquity to the uses of an earlier and purer age. Plain Song had been the music of the Church from the beginning : it was restored to more general use in the Eeformed Church of England. What that Plain Song was — what were its rules, how copious, how diversified, may be learnt from the ancient books in use both before and at the time of the Eeformation which have' escaped the fanatical destruc- tion of things sacred during the Great Eebellion, and the subsequent Usurpation. The Antiphonarium gave the Plain Song music for the ordinary daily Offices ; the Gradual that for the Service of the Mass. The_ former included the chants for the Psalms, the Antiphons for all the year, as also the hymns, which (as is well known to ritualists) were as definitely ap- pointed in their several places as the Canticles, Psalms, ©n tfje IHusic of tlje (iEnglis!) (!i:l)urc!j. 355 or Collects. The Gradual contained Introits, Se- quences, Glorias, Credos, and all the musical portions of the Liturgy properly so called. Thus (as has been satisfactorily shown by Mr. Dyce in the Preface to his Book of Common Prayer with plain-tune, after the model of Marbeck) Plain Song was "not an indeterminate kind of melody, but a mode of intonating, chanting, and singing in the Church, which implies an adherence to certain rules, and to a great extent the use of certain well-known melodies, that are severally appropriated to particular parts of the Service." Queen Elizabeth's XLIXth Injunction is entirely confirmatory of this view, enjoining "a modest and distinct song" to be " so used in all parts of the com- mon prayers, that the same may be as plainly un- derstanded as if it were read without singing," while at the same time permission is given for " the singing, in the beginning or in the end of the Morning and Evening Prayer, of a hymn or such-like song to the praise of Almighty God in the best sort of melody and music that may be conveniently devised, having respect that the sentence of the hymn may be understanded and per- ceived." This permission was doubtless confirmatory of the use previously established and subsequently retained of singing under the title of Anthems more elaborate music by trained choirs in addition to the Plain Song of more wide and general application. The difficulty of translating the ancient hymns into English verse, and the substitution of metrical transla- tions of the Psalms after the example of Clement Marot, cir. 1540, in Paris, and of Beza in Strasburg (1545), frustrated the wishes of Archbishop Cranmer that these most Catholic compositions should be adapted to vernacular use in the Eeformed Church of England: Sternhold and Hopkins in Edward Vlth's reign, and Tate and Brady in that of William and Mary, furnished the songs of most general adoption in this country, to the utter confusion of men's views 35^ ^ppenliix. and feelings. The Psalter pointed for singing came too generally to be used as, and called, the reading Psalms, while the metrical versions had transferred to them both the phraseology and the interest which attached of old to the chanted Psalms, and thus the evangelical Hymns of S. Hilary, S. Ambrose, Pru- dentius, Sedulius, S. Eunodius, and S. Gregory, and those of the subsequent era of Yenantius Fortunatus, Venerable Bede, Adam of S. Victor, and still later of Santolius Victorinus, were entirely lost to the people. And if the natural craving of the renewed nature in any case insisted upon a more direct tribute of Christian praise and thanksgiving in the songs of the Church, it came to be fed with a pasture not wholesome nor satisfying, in a modern hymnody too often of doubtful orthodoxy and of undoubted sickliness. The music of these metrical Psalms and Hymns (with the exception of those melodies which have come down to our times from more Catholic sources, and a few which have been composed in a similar tone of masculine grandeur) has grown from year to year more secular and effemin- ate; while, from the neglect of vocal music, as an element in clerical and general education, the actual singing of them has ceased to be what it was originally, a national accomplishment in which all the people could and did join. So that the very means taken in an uncatholic spirit to secure the greatest amount of congregational singing has been one ofthe chief causes of the entire loss, speaking generally, of this essential feature of Catholic worship. Looking at the history and present condition of music in the Church of England, it would seem that what is required whenever it may be attained is a full Choral Service of the Plain Song order.' Easy Anthems or Hymns should be sung in the appointed places in Matins and Evensong, and Hymns 1 Full directions for whicli are given in the Rev. Thomas Helmore's Manual of Plain Song, and the Accompanying Har- monies, founded upon Marbeck's Book before mentioned. ©n tfje Jlustc of tfje dHnflUs!) ©turcfj. 357 may also be added at the close of one Service when followed immediately by another or by a Sermon.-' It is to be observed that there is not the least warrant in the Prayer Book for the too common distinction drawn between the cathedral and parochial Service. The rubrics are alike for both. Nor is the difference of congregations such as to warrant any material difference. What is edifying in the country cathedral is equally so in most large towns ; nor is it at all true that the poor in villages and hamlets are less susceptible of the hallowed influence of sacred music properly introduced in the Service of the Church than their more wealthy and urbane fellow-country- men. In large manufacturing districts the taste for Choral harmony is generally very strong, and ought not to be deprived of its due gratification in the highest of all human employments. The rule to be followed is, that " all things should be done to edification ;" and this involves the proper use of all available means, and lawful appliances — the only bar to the use of the highest style of Choral Ser- vice properly regulated in every Church is the inability to perform it. In proportion as zeal for the honour and glory of God's worship inspires the ministers and people of any particular Church, so will their worship rise in the scale of musical grandeur and choral dignity. All the instrumental aid which can be made sub- servient to general devotion and that of the performers themselves ought by inference to be considered law- ful, though perhaps a good organ and a competent organist arc all that will be found in general desirable. ' For Anthems, see Boyce's Cathedral Music, "Anthems and Services" (printed originally by J. Burns ; sold by E. Cox and Co.) ; The Parish Choir (OUivier, Pall Mall) ; and the Motett Society's Collection of Ancient Music. Por Translations of the Ancient Catholic Hymns in like metre, set to their original tunes as preserved in the Sarum Breviary, Hymnal and Gradual, see Hymnal Noted, under the sanction of the Ecclesiological Society-, with Accompanying Harmonies (J. A. Novello). ©losJjsatg. ABLUTION. The wine poured into the chalice, and also the wine and water poured into the same and over the Priest's fingers, after the consumption of the Blessed Sacrament. The water should exceed the wine in quantity. It is drunk by the celebrant, and called the Ablution. There are always two Ablutions. See Purification. Acolytes. Servers or assistants at Solemn Service to the Sacred Ministers; their special office being to bear the cruets con- taining the wine and water for the celebration of the Holy Eucharist. In the Latin Church they are the fourth or highest of the minor Orders. Acolytes' Candlesticks should have a round, or, more correctly, a triangular base ; they should be smaller than those on the altar. Alb. The lawn or linen vestment worn by the Priest and Sacred Ministers at the celebration of the Holy Eucharist. Allelxtia in the Roman Missal is sung after the gradual at Easter, on those Sundays when the Church especially commemorates the Resurrection, and on other Festivals. Alms-Basin. A dish, generally of metal, in which to "present and place' the offertory on the altar according to the rubric. Almuce. See Amyss. Altar Card. ( i ) A tablet containing certain parts of the Com- munion Office; (z) the square covering of linen, stiflTened with card, more commonly called the pall. Altar Carpet, (i) The pede-cloth on the floor before the altar; (2) the altar-cloth is so called in Canon Lxxxii. Altar Curtains. Drapery about the reredos, or dossal, varying with the proper colour of the season. Altar, Portable. A small slab of wood or stone, which can be cai-ried about for private celebrations. Amice. The vestment which is worn on the shoulders over the cassock, and covers the neck — turning over the Alb. Ampulla. See Stoch. Amyss. A cape lined with fur. Anaphora. The part of the Litvirgy of the East beginning at the "Sursum corda," including the solemn prayer of Consecration,' to the end. Antependium. See Frontal. ffilossars. 3S9 Anthem. The variable Antiphon after the Third Collect at Matins and Evensong. Appauel. a square or oblong ornament richly embroidered, stitched on the collar of the amice, and at the bottom of the alb before and behind, and on the wrists, and also on the Deacon's dalmatic. AsPEEGiLLUM. The sprinkler for Holy Water, originally made of the herb hyssop. Cf. Numbers xix. 1 8, and Exod. xii. 22. AsPEKSORiuM. A Holy Water brush. AUMBRYE. A recess for the preservation of the Sacred Vessela, and for the Holy Oil Stock. Benatuka. a Holy Water stoup. BiEB. A portable carriage for the deaa BiRRETTA. The square cap worn by clerics over the zucchetto. Boat. The vessel that holds the Incense before it is put with a spoon into the censer or thurible. BuGiA. A hand candle. It is only used in Pontifical Offices, when it is placed on the altar near the Service-book, and at other times held for the Bishop by an assistant Priest. BuESE. The case for the corporal. Ceremoniarius. The officer whose duty it is to attend to the eccle- siastical order and arrangement in all functions. A director of the ceremonies is as frequently a cleric as a lay person. Canister. The metal case in which altar breads are kept — so called in the old inventories. Canon. The Prayer of Consecration. In the West that part of the Mass beginning with " Te igitur," and finishing with the "Pater Noster." So called because it is the Eule to be rigidly followed. Canticles. The Benedicite, Benedictus, Jubilate,, Magnificat, Cantate Domino, Nunc dimittis, Te Beam, and Deus misereatur. Cantoris Stall. The first return stall on the left on entering the choir. The Precentor's stall. Cappa. a rich dress worn in the Latin Communion by Bishops, &c. Cappa Magna. A cope with richer orphreys than the ferial one. It is authorized by the old English Canons and Provincial Constitutions. Cassock. The garment worn by ecclesiastics under their official vestments ; usually black, and for Bishops purple. Cautel. a caution or direction, as fo rightly and duly adminis- tering the Sacraments, especially the Sacrament of the Altar, to which alone it is applied in the mediaeval Service-books. Celebrant. The Priest who celebrates the Holy Eucharist. Celebration. The administration of the Sacrament of the Altar. In the Latin Communion the term is also applied to the singing of solemn Vespers. Censer. The vessel in which incense is burned. Chalice Cover. " The fair linen cloth" with which the Blessed Sacrament is covered after communion of the faithful. Chalice Veil. The silk cover of the chalice when it is first put on the altar. Chasuble or Chesiele. The sacrificial vestment worn by the Priest at the Holy Eucharist. Hence called emphatically "the Vestment." Chimeke. The Bishop's ordinary dress, worn over the rochet. It is now made of black satin — its colour was formerly scarlet. Choir. The Chancel. Chrism. A mixture of balsam and oil, used in the Latin Church in baptisms, confirmation, orders, consecration of churches, &c. We do not use it except for the sick, unless it be ordered by the Bishop in the last-named rite. CiiRiSMATOEY. A Holy Oil stock or case, containing three bottles of sacred oils, for baptism, confirmation, and unction of the sick. Cheisom. Sometimes incorrectly spelled Chrism, as in the First Book of Edw. VI. The white vesture formerly put upon a child at baptism. CiBOKiUM. The vessel in which the Lord's Body is placed instead of on a paten when many are to be communicated. Where a Pyx has been preserved, it is proper to use it for this purpose. Cincture. The girdle of a cassock, &c. Communion, The receptionary part of the Sacrament of the Eucharist. Communion or Houselling Cloth is a white linen cloth spread over the rails at the time of the Communion, or is held for the communicants by acolytes or other ministers. Compline Function. See Prime Function. Cope. The vestment used in Solemn Vespers, processions, litany, &c. &c. Corner. The technical term for the extremities of the west side of the altar. Corona. A crown or circlet suspended from the roof or vaulting of a church to hold tapers or gas jets — corona lucis. Corporal. The white linen cloth on which the Blessed Sacrament is laid. It is spread at the oblation of the elements over the "fair white linen cloth" which covers the super-frontal at a celebration. CoTTA. A short surplice. Creatures. The " matter" of the Sacrament (see Elements). So called from being compacted of created things. Cruets. Small flagons to contain wine and water for the Eucharist. Dalmatic. The vestment of the Deacon at the Holy Eucharist. Decani Stall. The first return stall on the right upon entering the choir. The Dearis stall. Desk. The stand placed on an altar for supporting the service- book. ffilossar^* 361 Diptych. In the ancient Liturgies tablets containing the names of the dead for whose souls the Priest was to pray. The modern altarpiece is derived from these folding tablets. See Triptych. Divine Service. The ordinary and specially the Eucharistic Service of the Church. DossEL. A piece of embroidered needlework, stuff, silk, or cloth of gold, hung at the back of a throne or altar, but more par- ticularly the latter. Duplication. A second celebration by the same Priest on the same day. Elements. The materials {materies) used in the Sacraments, appointed for that purpose by our Lord Himself— technically called the "matter." Elevation. The lifting up of the Blessed Sacrament after conse- cration. Epistoler. The cleric who reads the Epistle and fulfils the function formerly performed by the Sub-deacon of the celebration. In some cathedral statutes the Epistoler and Gospeller are called Sub-deacon and Deacon. Eve. The day before a Festival when not fasted. It is also used for its Evensong, viz. its first vespers. Faldstool. A moveable stool. It is used particularly as the Bishop's "chair" of the rubric. Fanon. See Maniple. Fekia. a week-day on which no holiday falls. Monday is of course Feria ii. Sunday has its proper Dominical Service. Flagon. The vessel in which the wine for the Holy Eucharist is brought to the credeuce-table. Foot-pace. See Platform. Form. The Sacramental words. Form is also used for "matter" or the outward part of the Sacrament in the doctrinal statement at the end of the first Book of Homilies. " Of the due receiving of his (Christ's) Blessed Body and Blood under the form of Bread and Wine." "Form" is usually the matter together with the words. Fraction. The breaking of the Priest's own Bread. Frontal. The vestment hung in front of the altar, called also the antependium. Girdle. The cord that girds the alb, usually made of white cotton, about three yards long. Gospeller. The cleric who reads the Gospel and performs the function of the Deacon of the celebration ; the name is given to the Deacon, because in the Ordering of Deacons authority is given to them "to read the Gospel in the Church q/GoD." Gradual. In the Roman Missal the psalm or part of a psalm that is sung after the Epistle. Gremial. a silken apron placed on the lap of a Bishop, when sitting, during certain parts of the Celebration of the Holy Eucharist. 362 ffilossarg. Holy Water Vessel, The. This should be an earthen vessel with a cover, from which the vessels and stoups of the church are supplied. It should be emptied and wiped out immediately after use. HousEL. A Saxon word, meaning the Blessed Eucharist. "He (the Priest) halloweth God's Housel, as our Saviour commanded." Elfrio's Canons, A.s. 957. Johnson derives it from the Gothic hunsel, a sacrifice, or hostia, dim. hosliola, Latin. Introit. The psalm sung before the celebration of the Holy Eucharist, when the Priest stands at the altar. Ikvitatory. a passage of Scripture, proper for the day, used in ancient times before the " Veniie." Our V. "Praise ye the Lord," with the R. is our present unvarying Invitatory. In the Communion Service the second Exhortation is the Invitatory. Lavabo. The secreta oratio of the Priest when water is poured on his fingers before the Prayer of Oblation. Lavatory. A water-drain in the sacristy, where the Priest washes his hands before vesting. Lectern. A moveable desk from which the Lessons are read. The Epistle and Gospel are also sometimes read from a lec- tern. In reading from a lectern the hands should touch the sides thereof. Lesser Litany. " The Lord have mercy," &c., ushering in the Lord's Prayer in the Prime and Compline functions. Litany Desk. A low moveable desk at which the Litany is sung. Liturgy. The celebration of the Holy Eucharist. Lord's Supper. The last meal of our Lord, when He instituted the Holy Eucharist. Low Mass. The plain celebration of the Holy Eucharist, which is simply said ; there is no choir, and the Priest is attended by a single assistant called a server, vested in cassock and cotta. Maniple. The vestment worn on the left arm of the Priest, Deacon, and Sub-deacon at the Holy Eucharist. This word is also used for any kind of napkin, as that used to wipe the Priest's fingers at Holy Baptism. Mantelletum. A habit used in the Latin Communion by Bishops on ordinary occasions ; the chimere is worn in its place with us. Mass. The name of the office for the Holy Eucharist in the Western Church. Materies. See Elements. Memorial Collect. When two holy-days fall together, the service of the superior one is used, and the collect of the inferior day is said after that of the Office of the Feast as its memorial. Mensa. The top or table of the altar. Militant Chukcii Puayek. See Oblation. ffilossarg. 363 Minister. One who ministers before God in a great action, as the Priest in the Holy Eucharist, who is thence called " the principal Minister ■" those who minister or serve the Priest, as the Gospeller and Epistoler (Deacon and Sub-deacon) — Sa- cred Ministers ; acolytes, as ministering to the Sacred Min- isters. The officiant at Matins and Evensong is also so called, as ministering in Divine offices; a layman acting as server, or as Epistoler, or as a reader of the Lessons, is also a " Minister." MiNiSTEEiUM. The Epistle corner of the altar. So called from the Sacred Ministers preparing the chalice, &c. there when the elements are removed from the credence. MiSSA Sicca. The Dry Service — neither Communion nor Con- secration, but a sham rite, unfortunately peculiar to the modern Church of England. It includes the Prayer of Oblation, with the oblations omitted, and concludes with one or more of the post-Communion Collects, and the Blessing. MONSTEANCE. A transparent pyx for processions, or when the Host is exhibited ; a casket for the exhibition of the Sacrament. MoKSE. The clasp of the cope. MozzETTA. A cape with a small hood worn by Canons and others in the Latin Communion. MuNDATOKT. See Purificator. Navicula. See Boat. North Side. The part of the altar to the left of the Midst as the Priest stands in front, facing the east. Oblation, Prayer of. The prayer for the whole state of Christ's Church, after the elements are placed upon the altar, and during which the Oblation of them is made. Octave. The eighth day after any principal Feast of the Church. The intervening days are technically called " of," or " within the octave." Offertorium, Offeetort. The part of the Liturgy where the lesser oblation is made. Office. Matins and Evensong. Officiant. The Priest who sings the Divine Office, &c. Oils. There are three sorts, viz. the Chrism, the Holy Oil of the sick, and Holy Oil. Oil (Holy). Used now in the Coronation Service instead of Chrism. It was formerly used in baptisms, and thence called holy oil of catechumens. Oil (Holy) of the Sick. Oil consecrated by the Bishop or Priest for the anointing of sick persons. Oil Stock. The vessel containing consecrated oil. Okationes. The collects. OfiPHEEYS. A band or bands of gold or embroidery affixed to vestments. Ostension. The showing of the chalice after consecration by lifting it above the head of the celebrant, so that it may be visible. 364 ffilossarg. Pall. A small square, of linen on both sides, cardboard in the midst, with which the chalice is covered. It is about eight inches square, and should have no fringe. Pallium or Pall. The ensign of jurisdiction worn by Arch- bishops. Particles. The wafers or breads used for the communion of the faithful. Particle is also applied to the crumb of bread with which the Priest cleanses his thumb after the anointing of the sick, (fee. Paschal. Of or belonging to Easter. Paschal Candlestick, The, was placed on the Gospel side of the choir, and lighted during Mass and Vespers from Holy Saturday till Ascension. The staff had formerly a lectern attached, from which was sung the ExuUet. Pastokal Staff. The crooked staff of a Bishop or Abbot, the former turning outwards as representing external, the latter inwards as showing internal authority. It is often, but incorrectly, called crozier. Paten. The metal dish used for the oblation of bread in the Holy Eucharist. Pax. a small plate of precious metal, &c. carried round in the Latin Church, having been kissed by the Priest, after the Agnus Dei in the Mass, to communicate the Kiss of Peace. The first clause of our Blessing at the end of the celebration, " The Peace of God," &c. represents the Pax in our rite. Pede-cloth. See Altar-carpet. Piscina. A water-drain for ablutions, &c. on the south side of the Sanctuary. Plain Sekvice. See Low Mass. Plain Song. The ecclesiastical tone Planeta. The folded chasuble, worn instead of the dalmatic and tunic by the Sacred Ministers during Advent and Lent, exce])t on the Sundays Gavdete and Lcetare, when either purple "tunicles" (dalmatic and tunic) richly embroidered with gold, or else rose-coloured, should be used. Platform. The raised dais on which the altar stands ; and also that on which the font stands. Pome. A round ball of silver or other metal, which is filled with hot water, and is placed on the altar in winter months to prevent danger or accident with the chalice, from the hands of the Priest becoming numb with cold. Pontifical. Functions peculiar to Bishops are so called. When the Bishop offers the Holy Sacrifice it is a Pontifical cele- bration. PoNTiFiCALLY ASSISTING. When a Bishop assists pontifically he says the Pater Noster, Collect for Purity, Ten Commandments, and The Blessing. The only two Rubrics in our Service- book on the matter direct the Bishop to say the Absolution as well as the Blessing. It is, however, usual for the Bishop ffilossarg. 36 s not to say the Absolution (at most only a remission for venial sin). The Rubric does not, of course, prohibit the Bishop from directing the celebrant to say it. When a Bishop is simply present on his throne the celebrant may give the Blessing; the Rubrics suppose the Bishop to be present pontifically assisting. Post-Communion, The, begins, as its name imports, after the Communion of the Faithful, and includes the Lord's Prayer, the Prayer, O Lord and Heavenly Father, or Almighty and ever-living God, Gloria in Eoccelsis, and the Collects, printed at the end of the Service (when said). The Post-Communion should be said junctis manibus. In the Roman Rite the "Post-Communion" consists of collects, one or more, according to the number of collects for the day, and immediately follows the " Communion," an anthem, or short sentence so called, because it is recited just after the Communion. Praise of the Office. That portion of Matins and Evensong from " Gloria" inclusive, to the " Credo" exclusive. Preces. The Petitions which follow the Lesser Litany and Pater Noster ; they are a selection from the Preces used at Lauds and Prime, and again at Vespers and Compline. Predella. See Platform. Prib Dieu. a kneeling desk to be suitably covered with some hanging, and to be placed in a retired part of the inner Sacristy. The tables of prayers before and after the Celebra- tion of the Holy Eucharist should hang immediately in front of it. Prime Function. From the Credo inclusive to the end of the Office. Proanaphoral Service. A name applied by certain writers to the Missa Sicca or "Table Prayers" — a rite peculiar to the modem Church of England. Purification. The wine poured into the chalice after the con- sumption of the Blessed Sacrament, and drunk by the celebrant. It is sometimes called the First Ablution. See Ablution. Purificatoe. The napkin used for wiping the chalice at the conclusion of the Service. It is placed on the chalice under the pall before the beginning of the celebration. It is made of linen, neither coarse nor fine, and should be simply hemmed, and not less than six inches square, with a very small cross worked in the centre. Although it is not required to be blessed, yet, when once employed at the Holy Sacrifice, it should not be used for other purposes, nor be handled by laics (not having the requisite permission), until after having been washed by a Clerk in Holy Orders. The same rules for washing purificators are to be observed as for corj^orals. Before the chalice is offered the Priest wipes the inside with the purificator down to the surface of the wine. It used to be customary in the Latin Church, after the communion of the 3^^ (Glossarg. faithful, for a minister to give to each communicant a purification of wine or wine and water from a chalice, and to wipe his lips with a purifioator. Each Priest should have his own purificator. Pyx. See Ciborium. Pyx Cloth. A veil for the ])yx. Katiojtal. An ornament borrowed from the Aaronic by the Christian Priesthood, and formerly worn by Bishops on the breast. Eegal. a small organ. Reliquary. The casket in which reliques are kept. Eequiem. An office for the souls of the departed. Eeeedos. a screen or back placed between the altar and the east wall. Eeseevation. The reserving the Blessed Sacrament for the sick or other purposes. Eetable. a shelf, temporary or otherwise, between the altar and the east wall. A series of receding shelves, or reiables, behind and separate from the altar, is very convenient for vases of flowers and lights. Rochet. A short surplice of lawn with tight sleeves, as worn by Bishops ; without sleeves, as used by clerics in baptisms, &c. In reality the modern English Bishop's rochet is without sleeves, as the sleeves are sewn on to the chimere. Rood. A cross with the figure of our Lord upon it. PuOOD-LoFT. A gallery running along the top of the rood-screen, which in parish churches should cross the chancel arch on the nave side. The Gospel and Epistle were, in old times, read from it. RoOD-ScKEEN or Chancel-Sceeen. A screen separating the chancel from the nave ; sometimes surmounted by a figure of our Blessed Lord on the cross, and on either side the Blessed Virgin and S. John. Sacrament, Blessed, Consumption of what remains of the. The rubric rules that " the Priest and such of the communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same." It is to be noted that the faithful are here supposed to be present during the Consumption and Ablutions, — directed to take place " immediately after the Blessing" to ensure such presence. To "reverently eat" means, of course, kneeling. It is usual for the Priest himself to stand at the Consumption, as he does when he communicates himself Saceaeium or Sanctuary. The most holy place enclosed by the altar rails. Saceed (or Canonical) Colours are five in number: — i. White; 2. Eed ; 3. Violet ; 4. Black ; 5. Green. Gold is reckoned as white. On the Sundays Gaudete and Lwtare a dalmatic and tunicle of rose-colour is used in Eome and elsewhere. Sacred Ministers. Gospeller and Ej^istoler (the Deacon and Sub-deacon of the celebration). Sacred Vessels. The chalice, paten, ciborium (or pyx), and the large paten used instead, none of which may be handled by those not in Holy Orders without special permission. Sacristan. The keeper of the holy things appertaining to Divine Worship. Sacristy. A vestry. Sanctuary. See Sacrarium. Sanctuary Lamp. That which burns before the Blessed Sacra- ment when It is reserved. Scarf. Worn by chaplains ; it is made of silk of the colour of the nobleman's livery to whom the cleric is chaplain ; the ends are "pinked," and not fringed like a stole. The black scarf is worn over the gown by Doctors in Divinity, cathedral Dignitaries, and Bishop's chaplains. The scarf ought not properly to be worn with the surplice, as it has little to i-e- commend it either in an ecclesiastical or eestlietic point of view. Seat Covers. For the seat of the Sacred Ministers at Solemn Service ; some to be of green, others of purple, others square for the stools which are used on various occasions. SecreTjE (orationes). Prayers said secreto. Formerly certain prayers were ordered to be said. These secrets varied with the day. The term now denotes the short private supple- mentary devotions of the Priest. Sedilia. Seats for the officiating clergy on the south side of the altar — usually three, for Priest, Deacon, and Sub-deacon. Sequences, Certain rhythms chanted in mediaeval times on par- ticular Festivals after the gradual. Server. The assistant of the Priest at Low Mass. Service. Stated parts of the Ordinary and Eucharistic Service set to music, as distinguished from those anthems, the words of which are not a matter of settled regulation, and sup- plemental to the Plain Song of the Church. The term includes the Versicles before the Psalms, the " Venite," one or more chants for the Psalms, the Te Beum and Canticles, the Dominus vohiscum, Oremus, lesser Litany, Preces, Amens, Litany, and Order of Holy Communion. The term is, however, sometimes restricted to the Te Deum, the Canticles, and in the Communion Service the responses to the Com- mandments, Nicene Creed, and Gloria in Excelsis. Solemn Service. A choral celebration of the Holy Evicharist, when the Priest is assisted by the Sacred Ministers, &c. Species. The outward and visible part of the Blessed Sacrament. Cf. Rubric before the Communion of Priest, " Then shall the Minister first receive the Communion in both hinds himself," &c. Stock. The vessel in which the Holy Oil is kept, also called an ampulla. It should have a case of purple silk, and should be preserved in the aumbrye. 3^8 ffilossarg. Stole. The vestment worn over the shoulders by Priests. The express badge of the Priestly office. It is a narrow strip of silk of the colour of the season, and has three crosses, one in the centre and one at each end. The ends are slightly widened, and terminate in a fringe. It is crossed on the breast of the Priest, when he offers the Holy Sacrifice. At other times it is worn pendent. A Bishop wears the stole pendent when celebrating the Holy Eucharist, because he wears the pectoral cross. The stole when crossed is fastened either by a stud, or by a ribbon attached inside. Sub-deacon. The name by which the Epistoler is frequently designated. Super-Altab. The ledge at the back of the altar on which stand the altar-cross, altar-lights, and flower-vases. SuPER-rRONTAL. The vestment which covers the mensa of the altar ; it is put next over the cere-cloth. Tabernacle. A receptacle for the Blessed Sacrament. Table Prayers. A popular name for the Dry Service. See Missa Sicca. Thurible. A censer. Thurifer. The server who carries the thurible and swings it in procession. Tippet. The stuff ca-pe worn over the surplice in lieu of the hood by literates, and the silk cape permitted to be worn by dignitaries and beneficed Clergy over their cassocks at such times as they do not wear the hood. Torches. Very suitable ones may be made of wood grooved to resemble four candles, i. e. the section of which should be a quatrefoil. These may be painted white, and hollowed out to receive a large-sized Palmer's candle-spring. They should have a hollow at the top, to retain any wax that may gutter. In these torches, the ends of the larger candles from the altar- candlesticks may be used up; let, however, the socket of the spring have a small aperture near the top, so that, without taking out the candle, it may be seen whether there is sufficient for the occasion required. The ends of larger candles are best for this purpose, as the flame of a torch is naturally thought to be larger than that of an ordinary candle. The torches should be kept in a rack, which is either in a cupboard or capable ot being covered over. Tricanalb. a round ball with a screw cover, whereout issue three pipes. It was used by Bp. Andrewes instead of a cruet, for the water of mixture. Triptych. A picture over the altar with folding doors, which usually have pictures painted on them inside, or at least are richly diapered. Tunic. The vestment of the Epistoler at the Holy Eucharist. TuNiCLES. The technical phrase for dalmatics and tunics, so used in the First Book of Edward VI. Unction. The anointing with oil used in various rites of tlie Catholic Church. Vespers or Evensong. The sixth canonical hour. Vestment, The. The chasuble. This term includes its append- ages, as amice, alb, girdle, maniple, and stole ; and even the frontal of the altar. See Lyndwood, in loco. Vigil. The day before a festival when fasted. Voluntary. A piece of music played on the organ after the Psalms, and before or after Divine Service. Wafer Bread. Unleavened bread authorized to be used by the English Church in the Holy Eucharist. White Alb, Plain. An alb of linen, and not of silk with fringes and embroidery, but only with apparels. Ysopus or Hysopus. See Aspergillum. ZuccHETTO. The cleric's round or skull cap worn under the birretta. 3ntJep« A ESOLUTION, the, 148. -ti in Communion Service, 102. Altar-cross, description of, 12. mentioned by Bede, note ', 12. position of celebrant during, 72, Altar-lights, statutable, pref. xxvi. 102. what they symbolize, 13. of sacred ministers, 250. their symbolism as interpreted Absolution, sacrament of, 312. by the first Injunctions of Abstinence, days of, 1 28. Ed. VI, note, 14. Academical square or trencher cap. used in the Syriac, the oldest 19. form of the Eastern rite, to Access, prayer of humble, 73. this day, note ', 13. position of celebrant during, 57, not to be lighted except at 73- celebrations, note ^, subnote ", of sacred ministers, 73. 31- of acolytes, 73. authorities for, note ^, 13. Acolytes or lay assistants, directions time for lighting, 44, 46. for, 252. manner of lighting. 44. Advent, greater antiphons of, note *, by whom to be lighted, 44. 175- testimony of S. Jerome, note ', Alb, description of, 19. +'^- apparels of, 19. not ccEca luminal testimony of Alms, manner of collecting, 62. Fuller, note ', 44. Alms-bowl, to be kept on the cre- in Queen Elizabeth's chapel, dence, and not on the altar. note ', 12, note ', 44. 42. 42nd canon, under King Edgar, Alms-dish. See Offertory Basin, 12. on, note ', 44. Altar, not to be embedded or fixed 14th canon of Elfric on, note ', to the wall, 6. 44. to be raised on a platform, 7. testimony of Dr. Donne, note ', ascent to by at least two steps. 44- 7- testimony of Gregory (1671), slab of, to be covered with a note ', 44. cere-cloth, 7. testimony of S. Isidore of Seville, dimensions of, 4. note ', 44. the table of the Lord so called statutable, note ', 13. for the first five centuries. list of churches in which used. note ', 4. note 1, 45, 46. a Scriptural phrase for the never to be used as mere candles Lord's table, note ', 4. for lighting the sanctuary. parts of, 245. 45- preparation of, for Holy Com- and other candles, subnote °, 13. munion, 243. Altar-stone, subnote '', 5. furniture of, 11-17. Affusion, 199. time of vesting for a festival, 37. Amice, description of, 24. curtains to be hung at ends of, 9. Amyss, description of, 31. Altar-candlesticks, description of, by whom worn, subnote >>, 31. 13. H- "tippets" of, subnote >>, 32. Altar-card, no mediieval authority Andrewes, Bp., on the word altar. for, 15. note ', 4. 372 KnKeoc. Anointing of the sick, 211. Calendar, the, 124-138. office from the First Book of Canon, the, 74. Edward VI, note ', 211. position of celebrant during, proper method of, note ', 211. 74-78. Anthem, the, 1 75. of sacred ministers, 250. Athanasius, S., Creed of, 186, of acolytes, 252, 253. Aumbrye, 10. of servers, 254-256. taken from the Sarum rite. Banns of marriage, publication of. note 2, 74. 5658. Canticles, the, 163. Baptism, sacrament of, 1 92-202 Cassock, description of, 18, 10. Cautels of the Mass (Cautelae Mis- things to be secured for, 192. the proper vestments for, 194. sae), 106-111. trine immersion, 195. and directions, 106. sprinkling not recognized by the and directions for officiant in Church of England, 195. divine office, 184, 185. heretical or schismatic, 195. Celebrant, directions for, 244, 248. priest has power to alter im- Celebration, hour of, 43. proper names, J95. afternoon, condemnation of, 43. private, 196-198. Cere-cloth, 7, note 2, 8. method to be adopted when there Chalice, description of, 12. are children to be simply ad- and paten, manner of placing mitted into the Church, as upon the altar at the begin well as others to be baptized, ning of the celebration, 40, 198. 41. private, vestments for, 197. at oblation of the elements, baptismal instruments, 197. 4i> 64, 65, 70. cautions and directions, 200, 201. after the communion of the rochet, a convenient vestment faithful, 84, 85. for, 201. is placed on the altar without the authority for, note ', 201. veil when a Bishop cele- parents not to baptize their own brates, note ^, 64. children, 201. Chalices and patens, directions as to. Benedictions, various, 306-310. 258. Bidding of prayer, form of, 331. Chalice-cover of linen and lace, di- Birretta. See Priest's cap, 33. mensions of, note ', 41. Bishop's throne, proper position of. Chalice-veil of silk, dimensions of, II. note ', 41. Blessing, the, 86, 87. Chancel, to be separated from nave position of celebrant, 87. by rood-screen, 140. of sacred ministers, 87. no laymen, save singers, to have rationale of, note ^ 86. their place there, 140. manner of, by a bishop and a Chasuble, description of, 23. priest, note ', 86. called by way of excellency Bowing at the Name of Jesus, en- " the vestment," 23. joined by canon xviii. of 160J, Chesable. See Chasuble, 23. note, 168. Chimere, subnote ', 122. at the Name of Jesus, note ', Chirothecse. See Gloves, 27. 5.5. Choir, manner of leaving, 181. at the Gloria Patri, note ', 55. mode of proceeding to, 143. Bread, for Holy Communion, 0, tippet. See Amyss, 31. note ■*, 90. Chorister, form of admission of, 312. priest's own, note ', 65. prayers for, 38. and wine, oblation of, 62-66. Church militant prayer, pre-Reforma- rationale of, note 2, 61. tion prayer with same title, note ', 68. the oblations, 63. Burial, the, of the dead, 213-216. position of deacon and sub-dea- proper vestments, 213. con at, 71. Holy Communion at, 214, 215. Churching, the, of women, 217, 218. Burse, description of, note ', 41. proper vestments, 217. InUex. 373 Churchwardens, duty of, in regard to "ornaments," pref. note ', XXV. staves, 330. Ciborium, used instead of the paten in communicating the faithful, note ', 82. description of, note ', 82. Cleansing of Church furniture, 325- 327- Cloak, mentioned in 2 S. Tim. iv. 13, considered to be the Eu- charistio vestment, subnote ', 24. Collects in communion office, num- ber of, to be said, their ra- tionale, 50-54. Collect for the Queen, position of priest at, 49. position of deacon and sub-dea- con at, 249. second collect to be preferred, 49- head of seasons, 134. other collects at Holy Eucharist, SI- in commemoration, 54. memorial, when Sunday collect is to be added to that of the Saint's day, 132. for the day, 50. use of, on vigils, eves, and even- song, 131. general rule for using at first evensong, 131. epistles and gospels, 190. to be said standing, 185. Collection, a, after office, 185. Colours, canonical, 34-37. of the day, to be used on the minor festivals, subnote ', 56. Sarum use of, note ^, 34. Commandments and Kyrie Eleisons, 48. rationale of, note ', 48, 49. Commemoration of the living and the dead, 67. Commination, a, 219. Commination, proper vestments, 219. "reading-pew," what, 219. position of litany-stool during, 219. Communion, notice of. See Notices, warning of, 57. of priest, 81. position of sacred ministers during, 81, 251. of clergy, 81. of choir, 81. of acolytes, 253. Communion of servers, 256. of the faithful, 82, 83. of houselling cloth, 43. holy, signifies the receptionary part of the office, subnote % 34- so used in 1547, subnote ", 34. the, of the sick, 209-212. proper vestments, 209. instrumenta, 209, 210. Priest to have a server, note ', 209. Concurrence of holy-days, 129. of first and second evensongs of festivals, 131. Confession, the general, 148. in Communion Service, 72. position of celebrant during, note ', 72, note '\ 119. of sacred ministers, 118, 119, 250. Confirmation, the order of, 202-204. proper vestments for bishop, 203. for clergy, &c. 203. position of episcopal chair, 203. dress for females at, 204. Consecration, prayer of. See Canon, in one kind, 84. in one kind, rubric concerning a transcript of the Sarum cautel, 84. of Churches, Form of, according to the use of the Church of Ireland, 260. Consumption and purification, 92. Cope, 32. used in the University of Cam- bridge, 32. used at solemn vespers, 32. at processions and funerals, 18. Cambridge, description of, 32. to be worn at solemn vespers, 185. Coronation service, oblation of ele- ments, note 2, 41. secreta of, note ^, 41. Queen's second oblation, note ^, 41- Corporals, washing of, 123. not to be touched by laics, with- out permission, note ', 123. medifeval practice concerning, note ^ 123. Corpus Christi Day, 126. Cotta. See Surplice, 29. Cowl. See Academical Hood, 30. Credence, 9, 10, 42. authorized by the Privy Coun- cil, 337- LI 374 EntifX. Credence, how vested, 42. Elements to be placed on credence preparation of, 42. before the celebration begins, Creed, Apostles', 166. note 2, 41. the Nicene, 55. Sarura (and old French) use position of celebrant at, 55, ■247. allowed it till the first collect, of Gospeller and Epistoler note ^,41. at, 56. in the Syriac, quite at the be- ginning, note 2, 41. to be said with everything after in the midst of the altar, 55. strictly speaking should accom- pany the introit, note ^, 41. Cross, sign of, 244. note ', 146. by whom placed on credence, not included in the order to de- note 2, 41. stroy images, note ', 12. Elevation of paten, 78. in most ancient illuminations of Ember collects, 189. altars is displayed, and not Epistle, note ', 50, 54. the cruciiix, note ', 12 ■ everything before to be said at the present Eoman rule obeyed the north side, 55. if a simple cross, and not a book of, to be placed on cre- crucifix, be placed on the dence, note ^, 37. super-altar, note ', 12. Epistoler, or sub-deacon, not to wear Crozier, 28. the stole, note ', 3. Crozier, description of, 26. prayers for, when vesting, 39. Crucifix, statutable, pref. xxvii., 338. vestments of, 18, 340, 342. on the altar in Queen Elizabeth's Epitrachelion of the East answers chapel, note ', 12. to the stole of the West, Cruets, 12. 21. Curtains. See Altar, 9. Eucharist, holy, a term much more Cushions not allowed upon the Altar, frequent in the English than 37- in the Eoman use, i. Eucharistic vestments, statutable. Daily Eucharist, 89. pref. xxvii. those who communicate spirit- Eves, 130. ually to be counted in so as to Exhortation and invitatory, 71. form a quorum, note ', 90. the, 147. when the oblation is made the Expiation and Illustration of a Church service must go on, note ', 90. desecrated or prophaned, short Dalmatic, description of, 25. Office for, 277. symbolism of, subnote *^, 25, the episcopal, 26. Fair white linen cloth, 37. Deacon, prayers for when vesting, 39 not to cover the autependium. vestments of, 18, 340, 34 r. note ', 37. proper place when ministering the, may be richly worked in at the altar, note ^, 64. scarlet or blue for festivals, assistant, vestments of, 38. so the work be not embroidery directions for, in office, note ', (see Embroidery), but must 149. not be fringed with lace, pref. Desk, for altar, 37. xxxiv., 337. Devotion, Feasts of, 323. Fasting, days of, 136. Divine service, a direct tradition from Festivals, note ', 56. the old English term for the Flagon. See Cruets, 12. " hours," subnote '^, 20. Floral decoration, 315-322. office, to precede Holy Commu- Flowers on the altar, 323. nion, note 2, 2. Flower vases, 323. Dominus vobiscum, the, 169. Fraction of the bread, note, 76, 77. Duplication, 94. after consecration, note ', 79. Fridays, how to be marked, 138. Elements, prayer when they are set apart in the sacristy, subnote Girdle of alb, 25. ^ 63- Gloria Fatri, the, 151. the, 239, 240. In excelsis, 86. Knliex. 375 Gloria in excelsis, position of cele- l3rant during, 86. of sacred ministers, 86. of acolytes, 253. of servers, ■jss. Gloves, episcopal, description of, 27. Wykeham's, subnote ',27. not to be worn by priests with the vestments of the church, subnote », 25. Gospel, note ', 50, 51. Gospels, book of, to be placed on credence, 42. Gospeller and epistoler stand facing the east, 3. parts of service which may be said by them, 3. 38, and note ', 47. " Gray amice," subnote ^,31. Gray amyss, note ', 143. Gremial, the, 121. Hands, position of, 147. Holy-days, public notice of, 56. which take precedence of other holy-days, 134. services of, not to be mingled, I34- Eastern Church, eucharistical vestments of, subnote '', 21. Hood, academical, proper shape of, 30. not to be used together with the ancient vestments, 59. not worn with the eucharistic vestments, nor by any assist- ing at the celebration, 59. in the Eoman Church, the reli- gious orders who wear them adjust them under the eccle- siastical vestments, note ', 38. Houselling cloth. See Communion cloth, 43. Hymns, 175, 176. Immersion, 199. Incense, authorities for, 15, 16. Incense, directions for the use of at high celebration, 94-97. Introit and anthem, rationale of, 46. Inventories of church goods taken in the reign of King Edward VI, in the Record Office at Carlton Ride, 344-346. Invocation, supplemental prayer of, note •, 76. Kneeling, when celebrant kneels in Communion Service, note ^, 73- Lesser litany, 169. Lord's Prayer after, 1 70. Lessons, the, must belong to the same service as epistle and gospel, , '35- the, 135. reading of, 156. Liripipe, description of, 30. Litany, the, 187, 189. proper vestments, 187. position of litany-desk, 187. Liturgy, the celebration of the Holy Eucharist, note ', subnote ", 2. '■ Locker. See Aumbrye, 10. Lord's Prayer in office, 149. Lord's Supper, term of, first intro- duced in Edward VT's First Book, subnote % 34. signifies the consecration as dis- tinct from the communion, subnote \ 34. Lotio manuum, 66. authorities for, note '', 65. Magnificat, incense formerly used at, 182. Maniple, description of, 25. always worn by celebrant and sacred ministers, 18, 221, 340, 341- Mass, the common name for the sa- crament of the Lord's Sup- per in the time of Elizabeth, subnote *, i . the sacrament of the Lord's Supper so called in the First Book of Edward VI, note ', i. has no connection with the doc- trine of transuhstantiation, subnote «, i. Master of the Ceremonies, 329. Matins and evensong, 139. hour of, note ^, 139. Matrimony, the form of solemniza- tion of, 204-207. proper vestments, 205. to be used when there is a celebration, 206. Mensa, 5, 6. Missa Sicca, 87. rationale of, note, 87-89. vestments of priest, 88, 242. only allowable on Good Friday, note ^, 90. Mitre, description of the three sorts of, 26. manner of serving, 234. Music of the English Church, 346- 350- 376 Jntiex. Non-communicants, presence of, at celebration of Holy Eucharist, 82. North side of the altar, rationale of, note ', 49. explained, 245, 246. Norwegian church, altar-steps, cha- suble, &c., used as in the West, subnote % 23. Notice of minor festivals, note ', 56. of Communion, 57. Oblations, refers exclusively to the elements, note ^, 67. manner of making, 67-69. ancient English use of making, note 2, 67. Oblation of the elements, chalice and paten how placed at, note ', 40. Oblation, the Sarum custom the same, note ', 40. the present Roman custom the same, though different before the fifteenth century, note ', 40. how ordered according to the most ancient rite, viz. the Syriac liturgy of S. James, note ', 40. Obligation, feasts of, 323. Occurrence of holy-days, 129. and memorial collect, 132. of eves, 132. Octaves, 135. Offertory, 61. position of celebrant at, 62. rationale of, note ^, 62. sentences of, at solemn and plain service, 62. basin, 12. Office for Palm Sunday, 331. Office, the Roman term for the " hours," subnote ", 20. OU of chrism, 311. of the sick, 311. holy, 311. may be consecrated by a priest, 311- consecrated by the bishop in mediffival times as a matter only of convenience and dis- cipline, 311. Orationes, the, 173. Oremus, the, 169. Order of the administration of the Lord's Supper, an ellipse for the order of administration of the sacrament of the Lord's Supper, note ', 34. Ordinal, the, 220, 221. Lutheran and Calvinist ministers. being lay, are to be ordained, note ', 221. Deacons, Form and Manner of Making, 221-228. Priests, Form and Manner of Or- dering, 229-231. Archbishop or Bishop, Form of Ordaining or Consecrating, 232-236. Ornaments of the church, 336-340. of the ministers, 340-343. statutable authority for, pref. xviii. Ornaments of the ministers, statut- able authority for, pref. xviii. the incumbent concerned in or- dering them as well as the churchwardens, pref. xxv. note '. the liability of the parishioners, pref. xxv. note '. of the priest, xxv. note 'K Orphreys, description of, 24. Ostension of chalice, note ', 78. Pan, archiepiscopal, description of, 28, 29. for chalice, description of, note ', 41. Parts of the altar, 245. Pastoral staff, description of, 27. executed by G. E. Street, Esq., for the late Bp. of Graham's Town, 27. executed byR. J. Withers, Esq , for the Bishop of Central Africa, 27. Pater noster and collect for purity, 48. position of priest at, 48. to be said by the priest alone, 48. rubric concerning the Lord's Prayer at matins does not govern the Communion Office, note ', 48. position of, in the ancient litur- gies, note ', 48. still a prfeparatio ad missam, note 2, 48. rationale of the " Amen" at the end of the Lord's Prayer and of the collect for purity, note K 48. Paten, description of, 12. Penance, sacrament of. See Abso- lution, 312. Phscnolion of the East answei's to the chasuble of the West, 21. Piscina, 10. Plain service, 98-106. Position of celebrants, sacred minis- MXstx. 377 ters, and acolytes, at the be- ginning of the celebration, 46. celebrants at singing of the in- troit ; priest goes to north side, the gospeller standing on the second step at his right, the epistoler on the third step on the right of the gospeller, note ', 47. priest, with gospeller on his right, and epistoler on his left hand, stands on ascending the platform at first in centre of the altar, 47. normal of priest, 118 of sacred ministers, 118. of hands and feet, note ', 47. Post-communion, the, 84. position of sacred ministers dur- ing, 251. Post S. Eucharistiam, 40. Prfeparatio ad S. Eucharistiam, 40. Praise of the office, 151, 166. Prayers for celebrant, sacred minis- ters, choristers, &c , when vesting, 38, 39. for the Queen's Majesty, 177. for the royal family, 1 78. for the clergy and people, 178. for all conditions of men, 178. of S. Chrysostom, 179. benediction, 180, 181. occasional, the, i8g Preacher in Communion Office, 58. how vested if the celebrant, 59. if deacon or sub-deacon, . 59- if not one of the sacred ministers, 60. not to kneel in pulpit, 61. after office, dress of, 186. Preces, the, 171. secretse from Sarum missal, 79. Preface, 73. position of celebrant at, 73. of sacred ministers, 250. Prefaces, proper, 135. Preparatio ad chorum, 141. Priest, prayers for, when vesting, 39. position of, at north side, 2. when he reads the epistle and gospel ought to go off the footpace, 3. ought not to leave the footpace as a general rule, 3. fulfilling the function of deacon to wear the proper diaconal vestments, note ', 3. Prime function, the, 166. Privy Council, judgment of, in the case of the Knightsbridge churches, 346. comment thereon by J. D. Cham- bers, Esq. M.A., recorder oi Salisbury, 347. Proanaphoral service, note, 89. Procession and introit, 46. Processional banners, 329. cross or crucifix, 330. in Lentof wood, painted red, 330. Processions, order of, 327. Psalms, the, 153. the Gloria Patri, in the, 1 54. Pyx, used instead of the paten in communicating the faithful, note ', 82. description of, note ', 82. the authorized vessel in the Church of England, note ',81. Rational, description of, 29. Reconsecration and reconciling of churches, 310. Reredos, g. served in mediaeval times as th» super-altar of the present day, 352. super-altar to be preferred to the reredos for the cross and lights, 352. Restoration of a church, office to be used in, according to the use of the Church of jfreland, 275. Ring, episcopal, description of, 28. symbolism of, subnote \ 28. Abp. Lee's (of York), subnote '', 28. not to be worn by priests with the vestments of the church, subnote ', 2^. Rochet, the, 122, 201. Rogation Days, 137. banners for perambulation, 137. Ruff, academical, subnote ',31. Sacrament, Blessed, to be received by the Priest-celebrant standing, 81. how to receive, note ^, 82. dropping particles of, sacrilege, note ', 82. Sacred ministers (deacon and sub- deacon), additional notes for, 248. Sacristy or Vestry, rules for, 324. Sanctuary, how to be lighted at even- song, &c., note ', subnote ', 13- Sanctus, 72. Sandal, description of, 27. 378 JnKex. Sandal, Bishop Waneflete's, subnote ', Surplice, 29. 27. Super-altar, description of, 8. Scarf, pref. xxvii. ornaments to be placed on, 8. Sedilia, 11. Super-frontal, 8. not to be used during Matins or to be rested with three linen Evensong, 145. cloths, which always remain Sentences, the Offertory, 61. thereon ; the whole to be the Introductory, at Matins and covered with a strip of green Evensong, 145-147. silk, except during the cele- Septum, II. bration of the Holy Eucharist, Sermon in Communion Office, 5S, note 2, 8. and note '. Sursum corda, 72. how to be preceded, 60 position of celebrant at, 72. no prayer before to be used, 61. of sacred ministers, 250. doxology at end of, to be said of acolytes, 253. turning eastwards, 61. of servers, 254. Service for Laying the Foundation- Swedish churches, vested altars. Stone of a Church, 285. crosses, altar-lights, and vest- for the Solemn Opening of a ments used therein, as in the Church, 291. West, subnote ., 23. for the Benediction of a DweU- ing-House, 300. the old Sarum term for the " hours," subnote *^, 20. Thanksgiving, general, 179 Throat, relaxed, Mr. Macready's Servers, directions for, 254-258. opinion as to the cause of, note ', 58-60. Throne, proper, bishop's, position 0^ 203. Tippet, description of, 30. Tippets, canons of 1603 on, 31. Translation of festivals, 133. Shirt-collars, not to be worn with the vestments of the church, sub- note ', 25. Solemn service, sung in presence of a bishop assisting poutifically, 259- in the absence of a sub-deacon, Tunic, description of, 26. the episcopal, 26. 252. Tunicles, subnote *>, 26. Spiritual communion, 210, 211. the same provision to be found in the pre-Reformation service- Veiling of Blessed Sacrament, 85 books, 212. description of veil, note ', 85 Sponsor, the father may not be ; the Venite, the, 152. mother may, note ', 192. Verger's staff, 330. " Standing before the table," ratio- Versicles, 150. nale of, note ', 74. and response, 150. Statute 23 Henry VIII, c. 19, note, Vestments, description of, 18-33. 14- diacoual, 25, 26, 38, 340. gives to ancient canon law the eucharistic, 18, 25, 26, 340. force of statute law, note, 14. for the celebrant, 18, 23, 24. with what limitations, note, 14. colours of, 34-37. Stole, description of, 20. fashion of, 18-33. spoken of under the name of for the sacred ministers, 18, 31, Orariiuu at the Council of 34°- Laodicea, 20. episcopal, 38, 221, 341. not to be worn during Matins or for daily service, 29-32, 141. Evensong, 20. old, to be burnt, 310. Sub-deacon. See Sacred Ministers for the Ordination of Priests and and Solemn Service. Deacons, 232. or epistoler not to wear the for priest in solemnizing Matri- stole, note ', 3. mony, 204. Sudarium, 27. for priest in Communion of the Sundays before Advent, 190. which take precedence of Saints' Sick, 209. for priest and clerks at Burial of days, 133. the Dead, 213. Enbex. 379 Vestments for priest in Churching of Women, 217. for Commination Service, 219. for bishop in Confirmation, 203. Ordination, 221. Coronation, note <>, 32. of a chorister, 340. of sacristan, 341, of choir, 340 of First Boole of Edward VI, 1 1. arrangement of, for solemn Eu- charistic Service in presence of a bishop assisting pontific- ally, 259. arrangement of, where there is no sacristy, 122. arrangement of vestments for solemn service by a bishop in his own diocese, 121. the same, with very insignificant modifications, throughout the universal Church, subnote ', not peculiar to the Roman Church, subnote ', 23. Vestments of catholic use, subnote % ■23- Vestry, rules for, 324, Vexillum, 27. Vigils, 130. Visitation of the Sick, Order for, 207. accustomed form of making a confession, 208. proper vestments, 208. absolution, 208. Washing of corporals, 123. White linen cloth, 37. Wine for Holy Communion, 239. Words, Comfortable, 72. position of celebrant at, 72. of sacred ministers, 250. of acolytes at, 253. of servers, 254-258. of institution all that is neces- sary for valid consecration, note ', 84. Zucchetto. tg. See Skull-cap, subnote ■ FINIS. I'RINTED liV BALLANTVNE, HANSON AND CO. EDINBURGH AND LONDON so-j~l- Priest In Cassock, Surplice, Furred Alloys [alTmttiuTii), and Biiretti. Cope, with hood, from ancient MS. "'T1 : + : : - : ^- ■* 1 * * 1 * o -;','■ o 1 o o o 1 1 Diagiain showing the position of tlie Celehiunt, Deacon, and Subdeamn at tlio Epistle. Diiigi'ani showing the position of the Celebrant. Deacon, and Subdeacon at the Gospel. Plan of Credence prepared for liJgh Celebriition. 1. Chalice and Paten. 2. Wine Cruet. 3. Water Cruet. 4. Holy Gospels and Epletles. 5. Kanister for Breads. 6. Houselllng Cloth and Napkins. 7. Small Bell. 8. Cihori.um. 9. Basin and Ewer, 10. Alms Bowl and Eag3. 11. Torches for the Elevation. North North Midst of Sonth South Corner. Side, the Altar. |Side. Corner. Diagram showing the distinction hetween the North Side and the North End of the Altar. The Obliitioii of the Elements. The Purificator, 134 inches square, Tlie PiLll, 8 inches squrtre. 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"The early love of Nature, especially as manifested by the habits and instincts of Animals to which you refer, in your own case, is so common to a healthy boy's nature, that the Parlour Menagerie, a work so singularly full of interesting examples culled from so wide a range of Zoology, and so fully and beautifully illustrated cannot fail to be a favourite with the rising generation— and many succeeding ones — of Juvenile Naturalists. When I recall the ' Description of 300 Animals ' (including the Cockatrice and all Pliny's monsters) which fed my early appetite for Natural History, I can congratulate my grandchildren on being provided with so much more whole- some food through your persevering and discriminating labours. — Richaed Owen." "The Parlour Menagerie contains a complete cyclopoodia of anecdotical Natural History for children, with an excellent Index," — Guardian. From the Eight Hon. John Bright, M.P. To the Editor, Parlour Menagei'ie, "I doubt not the Parlour Jlfencw^erfe will prove very inte- resting, as indeed it has already been found to be by those of ray family who have read it. I hope one of the eflects of our better public education will be to create among our population a more humane disposition towards what we call the inferior animals. Much may be done by impressing on the minds of children the duty of kindness in their treatment of animals, and I hope this will not be neglected by the teachers of our schools. . . . I feel sure what you have done will bear good fruit. " December 13, 1877. John Bbight." " The Parlour Menagerie is well named. Full as an egg of information and^most agreeable reading and engravings, where oefore was there sucTi a menagerie ? " — Animal World. *' One of the best of the gossiping Natural History books for an intelligent boy that we have seen for some time. It is brim- full of interesting anecdotes."— CAwrc^ Times. London: JOHN HOGG, ]5a, Paternoster Row, E.G. Hev. B. GIJORGE BOODLE, M.A. Ways of Overcoming Temptation : With a Form of Self -Examination and Prayers. Seventh Edition. Royal 32mo, paper cover, 6d. ; cloth boards, Is. Kev. H. "W. BITKROWS, B.D. 2Vie Eve of Ordination. Foap. Svo, cloth limp, Is. 6d. This volume contains two Meditations before the Celebra- tion of Holy Communion, an Address on the Young Clergyman's Duties and Safeguards, a Few Words on Writing Sermons, an Address on Visiting the Sick, and a Sermon for the Day of Ordination. Rev. "W. R. CLARK, M.A. The Sin of Man and the Love of God : A Course of Mission Sermons. Small crown 8vo, cloth bo.irdg, 3s. 6d. " Every page is full of good, practical, orthodox teaching, of wise illustrations of Christian doctrine, embodied in language which is simple but dignified, calm but vigorous, always clear, and always scholarly." — Scottish (Guardian. DEAN CO"WIE. The Voice of God: Chapters on Fore- knowledge, Inspiration, and Prophecy. 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" fhe talent of Success is nothing mo re than doing what you can do well."— if. W. Longfellow. " The reader will find m a careful study of it a lifelong advantage.''— iBrtsfo; Merciirn, London : JOHW HOGG, 15a, Paternoster Bow, E.G. "The services of the Church cannot be done and celebrated with too great cafe and anxiety. When we remember to Whom they are offered, we cannot be too decent and overmuch orderly in rendering them with seemliness and reverence." — Dr. South. Crown 8vo, cloth extra, bevelled boards, price 7s. 6d,, post free, FOE THE REYBEBNT AND DECENT CBLEBEATION OE DIVINE SERVICE, THE HOLT SACEAMENTS, AND OTHEE OFFICES, AOOOEDING- TO THE EITES, UBEBMONIES, AND ANCIENT USE OF THE UNITED CHUECH OF ENGLAND AND lEBLAND. ABBIDGED FROH THE " DIREOTOKIDII ANOLICANUM." JlSSttfi Bbliittons of Specfal Ualue m tje Practical Ecntcrms at t\}t Scr&tccs of t^e flCJurcfj. Edited by the Eev. F. G. LEE, D.C.L., E.S.A., VIOAR OP ALL saints', LAMBETH. Xfotes and Queries. — " Dr. Lee is ao well known for his great knowledge of those ancient ritual arrangements which are gradually being revived, that it would almost seera presumption to criticise anything that he may say on the subject ; we will, therefore, rest contented with congratulating our learned correspondent not only on the method and style of his last work, but also on the very exhaustive manner in which each Service, as to its ritual arrangements, is treated." Oxford University Herald. — "We would recommend this work to all Churchmen; to one party because by following its directions varieties in use would be discontinued, and to the other because we believe that by its careful study they would see how little there is really to object to in the doctrine and ritual of their brethren in the Church. 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PAQ-E, Author of " Memoir of Hawthorne," &c. %• Tlie Letters in the Two Volumes compr'.se nearlj/ One Hundred,from Mi: De Qmiicei/ to his family, the Wordsworth!, and others ; and to himfrom Mr. TJiomas Carlyle, Professor Wilson, and others. London: JOHN HOGG, 16a, Paternoster Row, E.C. 6 CHU RCH MU SIC. Edited by the Rev. H. A. WALKER, M.A., Oriel College, Oxford. MISSA INT DUPIiICIBUS. A Plain Chant Service for the Holy Communion, from the Mechlin Gradual ; together with the Solemn Chant of the Sursum Corda and Pater Noster. Price 3d. MISSA DE ANGELIS. An Easy Plain Chant Service for the Holy Communion ; with the Ferial Chant of the Sursum Corda and Pater Noster. Price 3d. The Organ Accompaniment. Folio, price 23. MISSA REGIA. A Plain Chant Service for the Holy Communion ; commonly known as Dumont's Mass in D minor. Vocal Part, 3d. Organ Accompaniment. Folio, 2s. 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To which are added the Order for the Administration of the Reserved Eucharist, Penance, and Unction ; together with the Office of the Dead, Commendation of a Soul, divers Benedictions and Offices, full Rubrical directions, and other matters. A complete edition for the Clergy, Sisterhoods, and Religious Houses. Crown 8vo, 4s. 6d. ; cloth, red edges, 5s. 6d^^ MASTERS, New Bond Street. THE ORDINARY AND CANON OP THE MASS, from the First English Prayer Book, ■with additional Prayers, Prefaces, &c., together with some pious considerations tefore and after Mass. Price 6d. Lomdon : CHURCH PRINTING COMPANY, 13, BnBLEion Street, Sibahd, W.C. 7 WORKS ON THE PRAYERMOK. Crown 8vo., pp. 564, cloth 12s. An Introduction to the History of the Successive Eevisions of the Book of Common Prayer. By James Paekee, Hon. 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Crown 8vo., minion type, in roan binding, 12s. ; calf limp, or calf antique, 16s. ; best morocco, or limp morocco, 18s. The Service-Book of the Church of England. Being a New Edition of " The Daily Services of the United Church of England and Ireland," arranged according to the New Table of Lessons. THE PUBIilSnERS' PREFATORY NOTE. In 1849, the revival of Daily Service in many of our parish churches suggested the publication of a volume containing those portions of the Bible which were appointed for the First and Second Lessons printed together with so much of the Prayer-Book as was required in the Daily Service of the Chui'ch. In 1856, a new edition being required, several im- provements were adopted, and references given, by which the Daily Lessons were rendered available for use in reading the Sunday Lessons also The new "Prayer-Book (Table of Lessons) Act, 1871," has necessitated reprinting nearly the whole book, and opportunity has been taken of still further adding to the improvements. OXFOED AND LONDON : JAMES PARKER AND CO. /9