RITUAL CONFORMITY. 
 
 INTERPRETATIOiNS 
 
 OF THE 
 
 RUBRICS OF THE PRAYER-BOOK, 
 
 AGREED UPON BY A CONFERENCE HELD 
 AT ALL SAINTS, MARGARET-STREET, 1880 — 1 88 1. 
 
 PARKER AND CO. 
 
 OXFORD, AND 6 SOUTHAMPTON-STREET, 
 
 STRAND, LONDON. 
 
 1881.
 
 PREFACE. 
 
 A T a Conference of some friends interested in the subject 
 ±\ of Ritual, held on January 17, 1880, the following pro- 
 positions were, amongst others, agreed to : — 
 
 I. That the evil of unnecessary Diversity in Ritual, as practised in 
 various Churches aiming at the maintenance of Catholic doctrine and 
 usage in the Church of England, is real and great. 
 
 II. That an effort to moderate it should be attempted, resting mainly 
 on the united opinion of some of those who have given special attention 
 to the theory and practice of Ritual, in their private capacity of Students 
 or Parish Priests. 
 
 III. That the effort should take the form of a body of Comments upon 
 the Rubrics of the Book of Common Prayer, and that these Comments 
 should include cautions against practices which are infractions of the law 
 and usage of the Church of England. 
 
 With the view of carrying these propositions into effect, it 
 was arranged that a series of meetings should be held ; and 
 the Vicar of All Saints, Margaret-street, kindly provided a 
 room at the clergy-house for the meetings of the Conference. 
 
 Those who had met in the first instance were duly sum- 
 moned, and others were invited to join them. The meetings 
 were held at first on two consecutive days in alternate weeks, 
 (since some of the members came from a considerable dis- 
 tance). Latterly, in order to expedite the work, meetings 
 were held on three consecutive days in alternate weeks. In 
 all, forty-eight meetings were held between January 17, 1880, 
 and July 13, 1881. 
 
 It was thought possible that by the co-operation of several 
 minds, information might be collected from sources not com-
 
 iv Preface. 
 
 monly accessible, and perhaps hardly within the reach of any 
 one individual. Among the members of the Conference also 
 were those who had had experience of parish-work, as well 
 as those who had devoted time and attention to historical 
 enquiry into the origin and meaning of the Rubrics of the 
 Prayer-Book, or who had made ancient Liturgies their special 
 study : some, it may be added, combined these various quali- 
 fications. A hope therefore was entertained, as the second 
 proposition implies, that by considering on very wide grounds 
 (both practical and historical), and not from any one point of 
 view, the various divergencies of ritual practice, some agree- 
 ment might be arrived at even on the most controverted 
 points. 
 
 This hope has been realized. It was found that points 
 which seemed at first to afford no basis on which agreement 
 was at all probable, were settled, after long discussion, almost 
 (if not quite) unanimously ; but this involved expenditure of 
 time, and much investigation into matters on which existing 
 text-books were often silent. 
 
 With regard to the actual diversities in ritual which came 
 under the attention of the Conference, some appeared to be 
 such direct infractions of the Rubrics that no explanation of 
 the Rubrics could make their irregularity more evident. 
 Others seemed to arise from well-meant attempts to interpret 
 the Rubrics. These last formed the chief subject of the la- 
 bours of the Conference. 
 
 The main fine of procedure laid down was a true and loyal 
 adherence to the spirit of the Prayer-Book. A mere literal 
 interpretation of the Rubric was found in many cases to be 
 insufficient. Even if the existing Prayer-Book had been com- 
 posed for inaugurating some new religious system, it would 
 be scarcely reasonable to depend upon the abstract mean- 
 ing of the words employed, without any reference to the 
 circumstances under which the book had been written. But 
 when we remember that the Prayer-Book of 1662 was the last 

 
 Preface. 
 
 of several revisions of the original English Prayer-Book of 
 1549, which was itself avowedly based upon the Ancient 
 Liturgies, and carried on the existing and ancient worship 
 of the Church of England (with such reformation as was 
 considered needful), no mode of interpretation could be 
 more misleading if rigorously insisted on, or so likely to 
 cause error in practice. 
 
 The Prayer-Book, however, in spite of the Revision of 
 1662, retains many vestiges of the foreign Protestant in- 
 fluence, which affected the Revision of 1552. With these 
 the Conference have attempted to deal in a loyal spirit. 
 However much they may be regretted, Churchmen are bound 
 to accept them. For it must be clearly understood that no- 
 thing was further from the intention of the Conference, than 
 to attempt Revision. So far from this, it was hoped by some 
 that a careful series of notes explaining the true character 
 of disputed Rubrics might go some way to allay the present 
 agitation for change. 
 
 The Conference cannot be blind to the conviction that 
 they have to face much modern prejudice. On the one hand 
 there is still rife in the Church of England the Puritan spirit, 
 which condemns in one and the same category things es- 
 sentially Roman, and things which are really primitive, but 
 which have been retained by Rome. On the other hand, 
 there undoubtedly exists an occasional reaction from this Pu- 
 ritan spirit, which has produced a prejudice in favour of things 
 — whether primitive or not — simply because they are Roman. 
 The Conference have felt that to yield either to one or the 
 other prejudice was not the right way of deahng with the 
 Prayer-Book. 
 
 They have also been brought face to face with what are 
 called " Legal decisions " on some questions of Ritual. Apart 
 from the fact that the courts have given directly opposite de- 
 cisions on the same question, and have given reasons in one 
 case inconsistent with the reasons given for their decision in
 
 VI Preface. 
 
 another; apart also from the fact that these are chiefly de- 
 cisions of secular courts in purely spiritual matters ; the Con- 
 ference have been precluded from entertaining them, as guides 
 or as helps, in consequence of the courts having generally 
 acted upon principles of interpretation entirely different from 
 those which the Conference had adopted. 
 
 They have, moreover, found themselves in opposition to 
 much modern practice, originating in carelessness and neglect 
 in the due performance of the Services of the Church during 
 past generations, but alien to the spirit of those Services, 
 though often mistaken for their exponent. 
 
 The Conference have had to investigate the origin and to 
 consider the meaning of many practices, which appear either 
 to be enjoined or implied in the existing Rubrics, and have, 
 in the light of these investigations, set down unflinchingly 
 what they believed to be the true interpretation of these 
 Rubrics. At the same time, they have not shut their eyes to 
 ancient customs, which, though less prominently connected 
 with the Rubrics, appear to have held on concurrently with 
 the Prayer-Book ; being consistent with its principles, and not 
 authoritatively condemned either by name or by implication. 
 
 The Comments, which have been the result of their discus- 
 sions, the Conference have printed, in the hope that they will 
 be received by others as suggestions towards the solution of 
 difficulties which must press upon all who desire to obey the 
 spirit as well as the letter of the Prayer-Book. 
 
 The entire adherence of any one to all the interpretations 
 here offered is not to be expected. Indeed, those members 
 of the Conference who have had experience in parish-work, 
 are well aware that in comparatively few villages it is possible 
 to carry out the fuller Ritual which the Prayer-Book admits : 
 this can only be successfully adopted in large towns, or where 
 endowments are provided, or other resources are available, 
 for sustaining a high Ritual. 
 
 It should be said, in conclusion, that amongst the members of
 
 Preface. vii 
 
 the Conference, some have taken part in the work to a greater 
 extent than others, and are consequently more directly respon- 
 sible for the Comments, and able to give a fuller assent to 
 them. It was impossible to consult every member upon each 
 individual point. All that was done to ensure the expression 
 of the general sense of the Conference, was to determine to 
 insert no comment which was not approved of by two-thirds 
 of the members present. Practically, it was found that in very 
 few cases a formal division was called for, the agreement to 
 the final form of the comments being generally unanimous. 
 
 {Signed,) 
 
 B. CoMPTON, Chair??mn. 
 
 Wm. Jno. Blew. H. G. Morse. 
 
 J. H. Blunt. James Parker. 
 
 Wm. Cooke. Thos. W. Perry. 
 
 C. L. Courtenay. James Baden Powell. 
 
 J. Fuller Russell. R. F. Wilson. 
 
 R. F. Littledale. Chr. Wordsworth.
 
 INTERPRETATIONS OF THE RUBRICS OF 
 THE PRAYER-BOOK. 
 
 THE PREFACE. 
 
 1. It hath been the wisdom of the Church of England, <S:c. 
 
 It is important to bear in mind, in interpreting the prefaces 
 and rubrics of the Prayer-Book, that they were written at vari- 
 ous times, and that their language is not generally the current 
 language of our own day, but the technical language of the 
 times at which they were respectively written. 
 
 The first section, headed "The Preface," was added in 
 1662 to the second, entitled "Concerning the Service of the 
 Church," which is the original Preface to the Prayer-Book of 
 1549, with some important additions and slight omissions 
 made in 1552. 
 
 The " Order how the Psalter is appointed to be read," dates 
 mainly from 1549. 
 
 The " Order how the rest of Holy Scripture is appointed to 
 be read," with the Tables of Proper Psalms, and Lessons, and 
 the Calendar — originally forming part of the book of 1549 — 
 was adopted with slight alteration in 1662, but was much 
 varied in 187 1. 
 
 CONCERNING THE SERVICE OF THE CHURCH. 
 
 2. There was never any thing by the wit of man so well devised, «S:c. 
 
 It seems that, having regard to the circumstances under 
 which this rubric was framed, the ' diversity to be appeased,' 
 and the ' doubts to be resolved,' concerned only the manner 
 of saying and singing the Morning and Evening Prayer, not 
 the manner of administration of the Sacraments or other Rites 
 and Ceremonies of the Church. Nor were any ' parties ' con- 
 templated as likely to ' doubt, or diversely take anything,' 
 except the clergy. The contemporaneous Latin translation 
 of the EngHsh Prayer-Book expressly confines this provision 
 of resort to the Bishop of the diocese to questions arising 
 inter uwiistros. The Bishop of the Diocese was the proper 
 person to resort to, both on account of his sacred office, which 
 gave him authority, and also as being at that time the person 
 likely to be best informed on questions of this kind, as the 
 
 B
 
 4: Interpretations of the Rubrics of 
 
 Epistle, and Gospel for Quinquageslma Sunday (with the ad- 
 dition of the Collect of Ash Wednesday), but the Scotch 
 Prayer-Book directs the use of the Collect, Epistle, and Gos- 
 pel for Ash Wednesday only ; and Bishop Cosin directed the 
 Collect, Epistle, and Gospel for Quinquageslma Sunday to 
 serve only until Ash Wednesday. 
 
 When more than one Collect is appointed for the day, by 
 reason of the coincidence of Holy Days, the question arises 
 which Holy Day should take precedence. 
 
 Coincidence includes {a) occurrence (i.e. the falling on the 
 same day of two occasions having special services), and {b) con- 
 currence, when the one falls on the morrow of the other. 
 
 By taking precedence is meant, that when two Holy Days 
 occur, the Collect, Epistle, and Gospel, the Proper Psalms 
 and Lessons (if any) of the superior day should be used. 
 
 But in certain cases of occurrence, noticed in the following 
 Table, a memorial of the inferior day should be made, by 
 using the Collect appointed for it in addition to, and after, 
 the Collect for the superior day, at all services at which the 
 Collect for the day is to be said. 
 
 In other cases, the services of the inferior day must be en- 
 tirely omitted for that year, or transferred to the morrow, or 
 some subsequent date, in accordance with ancient custom. 
 The Prayer-Book gives no directions for such transference, 
 but the total loss for the year of such Festivals as the An- 
 nunciation of the Blessed Virgin, or of the Dedication and the 
 Title of a Church, would be much to be regretted. 
 
 The following Table exhibits the precedence of Holy 
 Days : — 
 
 First Sunday in Advent takes precedence of St. Andrew's 
 Day. 
 
 Fourth Sunday in Advent takes precedence of St. Thomas' 
 Day. 
 
 St. Stephen's Day ^ \ 
 
 St. John the Evangelist's Day I take precedence of First 
 
 Holy Innocents' Day | Sunday after Christmas. 
 
 The Circumcision J 
 
 The Epiphany takes precedence of Second Sunday after 
 Christmas. 
 
 The Conversion of St. Paul takes precedence of Third 
 Sunday after Epiphany, but memorial is to be made of the 
 Sunday.
 
 The Prayer-Book. 
 
 The Purification takes precedence of Fourth Sunday after 
 Epiphany, also of Septuagesima, Sexagesima, Quinquagesima 
 Sundays, of which three Sundays memorial is to be made. 
 
 Septuagesima, Sexagesima, and Quinquagesima Sundays 
 take precedence of Conversion of St. Paul and St. Matthias' 
 Day. 
 
 Ash Wednesday takes precedence of St. Matthias' Day. 
 
 Third, Fourth, Fifth, and Sixth Sundays in Lent take pre- 
 cedence of the Annunciation. 
 
 The services of the season from Evening Prayer on Wed- 
 nesday in Holy Week till Saturday in Easter Week, both in- 
 clusive, take precedence of the Annunciation. 
 
 First Sunday after Easter takes precedence of the Annun- 
 ciation, St. Mark's Day, and SS. Philip and James' Day. 
 
 St. Mark's Day, f }^}^ , Precedence of Second, 
 
 SS. Philip and James' Day Third, Fourth and Fifth Sun- 
 ^ J J [ days after Easter. 
 
 Ascension Day takes precedence of SS. Philip and James' 
 Day. 
 
 The Services of the season from Whitsun Eve till Saturday 
 in Whitsun Week, both inclusive, take precedence of St. Bar- 
 nabas' Day. 
 
 Trinity Sunday takes precedence of St. Barnabas' Day. 
 
 St. Barnabas' Day, the Nativity of St. John the Baptist, 
 St. Peter's Day, St. James' Day, St. Bartholomew's Day, St. 
 Matthew's Day, St. Michael and All Angels' Day, St. Luke's 
 Day, SS. Simon and Jude's Day, All Saints' Day, take prece- 
 dence of all Sundays after Trinity. 
 
 The Feasts of the Dedication and Title of a Church rank 
 as principal festivals ; but may not be observed on Advent 
 Sunday, Christmas Eve, Christmas Day, Epiphany, between 
 the Fifth Sunday in Lent and Low Sunday inclusive, Ascen- 
 sion Day, or from Whitsun Eve to Trinity Sunday inclusive. 
 
 Octaves are not mentioned by name in the Prayer-Book, but 
 are implied in the rubrics preceding the Proper Prefaces of the 
 Communion Office. It has been suggested by the Convo- 
 cation of Canterbury that the Collects for St. Michael's and 
 All Saints' Days should be repeated on the seven days 
 following those days respectively. Such additions would be 
 in the nature of new Octaves. But the first of these days 
 had no Octave in the Sarum or the Roman Use : the second 
 has an Octave in the Roman Use, but had none in the
 
 Interpretations of the Rubrics of 
 
 Sarum Use. If any such additional Octaves are introduced, 
 the Festival of the Epiphany at least should have this distinc- 
 tion. A general permission might also be given to individual 
 churches to keep the Octaves of their title or dedication. 
 
 7. PROPER LESSONS 
 
 To be read at Morning and Evening Prayer, on the Sundays, and 
 other Holy-days throughout the Year. 
 
 LESSONS PROPER FOR HOLY-DAYS. 
 
 8. PROPER PSALMS ON CERTAIN DAYS. 
 
 9. THE CALENDAR, WITH THE TABLE OF LESSONS. 
 
 The Black-letter days, especially those that commemorate 
 Scriptural persons and events, should be observed if possible. 
 They may be marked by sermons and suitable hymns. 
 
 10. TABLES AND RULES 
 
 For the Moveable and Immoveable Feasts ; together with the Days of 
 Fasting and Abstinence, through the whole Year. 
 
 II. RULES to know when the Moveable Feasts and Holy-days begin. 
 
 12. A TABLE of all the Feasts that are to be observed in the Church of 
 England throughout the Year. 
 
 All Sundays in the Year. 
 
 The Circumcision of our Lord 
 JESUS CHRIST. 
 
 The Epiphany. 
 
 The Conversion oi'^.Patil. 
 
 The Purification of the Bless- 
 ed Virgin. 
 
 "$>. Matthias the Apostle. 
 
 The Annunciation of the 
 Blessed Virgin. 
 
 '^.Mark the Evangelist. 
 
 S. Philip and S. James the 
 Apostles. 
 
 The Ascension of our Lord 
 JESUS CHRIST. 
 
 S. Barnabas. 
 
 The Nativity of S.>/mBapt. 
 
 The 
 
 Days 
 
 of the 
 
 Feasts 
 
 of 
 
 The 
 Days 
 of the 
 
 Feasts 
 of 
 
 S. Peter the Apostle. 
 
 S. Ja77ies the Apostle. 
 
 S. Bartholomew the Apo- 
 stle. 
 
 S. Mattheiv the Apostle. 
 
 S. Michael and all Angels. 
 j S. Luke the Evangelist. 
 \'$i. Simon and S.Jude, Apo- 
 stles. 
 [All Saints. 
 ' S. Andretv the Apostle. 
 
 S. Thojuas the Apostle. 
 
 The Nativity of our Lord. 
 
 S. Stephen the Martyr. 
 
 S. John the Evangelist. 
 . The Holy Innocents. 
 
 Monday and Tuesday in Easter-zveek. Monday and Tuesday in 
 
 Whitsu7t-week.
 
 The Prayer-Book. 
 
 13. A TABLE of the Vigils, Fasts, and Days of Abstinence, to be 
 
 observed in the Year, 
 
 
 /The Nativity of our Lord. 
 
 
 f'^.John Baptist. 
 
 
 The Purification of the Bless- 
 
 
 S. Peter. 
 
 The 
 
 ed Virgin Mary. 
 
 The 
 
 S. James. 
 
 Evens 
 
 The Annunciation of the 
 
 Evens 
 
 S. Bartholomew. 
 
 or ■< 
 
 Blessed Virgin. 
 
 or - 
 
 S.Matthe-cU. 
 
 Vigils 
 
 Easter- Day. 
 
 Vigils 
 
 S.Simon and S. Jude. 
 
 before 
 
 Ascension-Day. 
 
 before 
 
 S. Andrrw. 
 
 
 Pentecost. 
 
 
 S. Thomas. 
 
 
 Is. Matthias. 
 
 
 IAU Saints. 
 
 Note, That if any of these Feast-Days fall upon a Monday, then the 
 Vigil or Fast-Day shall be kept upon the Saturday, and not upon the 
 Sunday next before it. 
 
 This Table includes several days not anciently observed as 
 Fast- days, and refers to private observance and not to public 
 service. 
 
 When a Saint's Day which is preceded by a Vigil falls on 
 a Monday, though the fast of the Vigil is to be kept on the 
 Saturday, yet the Collect for the Saint's Day is not to be said 
 on the Saturday evening, but on the evening of Sunday, in 
 accordance with Rubric (82). 
 
 DA YS of Fasting, or Abstinence. 
 
 I. The Forty Days of Lent. [r^-, x?- ^ c j • t 
 
 IL The Ember-Days at the Four Sea- 1?^^ First Wa>/ in Lent, 
 sons, being the Wednesday, Friday, V'Z i ^"f"''^' , 
 
 and Saturday after ^ ^' [September 14, and December 13. 
 
 III. The Three Rogation-Days, being \)clq. Monday, Tuesday, and Wednes- 
 
 day, before Holy Thursday, or the Ascension of our Lord. 
 
 IV. All the Fridays in the Year, except Christmas-Day. 
 
 The word * or ' implies a distinction in the mode of ob- 
 serving these days : Nos. I. and II. in the 'Table,' viz., the 
 Forty Days of Lent and the Ember-days, are days oi Fasting : 
 Nos. III. and IV., viz., the three Rogation- days and Fridays, 
 except Christmas-Day, are days oi Abstifience. 
 
 14. A CERTAIN SOLEMN DA Y, for which a particular Service 
 is appointed. 
 
 The Twentieth Day oijunc, being the Day on which her Majesty began 
 her happy Reign.
 
 THE ORDER FOR 
 
 MORNING AND EVENING PRAYER 
 
 DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. 
 
 15. The Morning and Evening Prayer shall be used in the accustomed 
 Place of the Church, Chapel, or Chancel ; except it shall be otherwise 
 determined by the Ordinary of the Place. And the Chancels shall remain 
 as they have done in times past. 
 
 The direction given in the first clause of this rubric was 
 introduced in 1559, in correction of the order of 1552, which 
 had enabled the Minister to choose any place in which the 
 people could best hear. It was retained in 1662, and in 
 reading the clause with the second, it appears distinctly to 
 point to the ancient use, when the accustomed place for the 
 minister was within the chancel. 
 
 The direction that the Chancels shall remain as in times 
 past, dates from 1552, and must therefore refer to arrange- 
 ments before that time. It seems also definitely to refer 
 to the retaining the screen, and the steps, as interpreted by the 
 order of 1561. Hence no fixtures maybe introduced, such 
 as pews, monuments, &c., nor any alteration made in the 
 furniture or ornaments of the Chancels, which will interfere 
 with the convenience of the Minister and Clerks in the cele- 
 bration of Holy Communion, or other ofiices of the Church. 
 
 16. And here is to be noted, that such Ornaments of the Church, and 
 of the Ministers thereof, at all Times of their Ministration, shall be re- 
 tained, and be in use, as were in this Church of England, by the Autho- 
 rity of Parliament, in the Second Year of the Reign of King Edward 
 the Sixth. 
 
 This paragraph of the rubric is essentially taken from the 
 Act of Uniformity of 1559. In the ecclesiastical language of 
 that day, the word ' ornaments ' technically includes every- 
 thing which is connected with the purposes of the consecrated 
 building beyond the mere fabric of the building, and with the 
 dress of the officiating Minister beyond his usual dress in 
 secular life. 
 
 In the Act of 1559, the intention was to take as the basis 
 of the Prayer-Book then authorized the Book of the fifth and 
 sixth years of Edward VI. (1552); but to adopt the orna-
 
 Interpretations of the Rubrics, &c. 9 
 
 ments of another period, viz. of the second, not of the fifth 
 year of Edward VI. '^ 
 
 The ornaments of the second year are those which were in- 
 tended to be, and were actually, used under the Prayer-Book 
 of 1549. Whatever question may arise about other ornaments, 
 there can be no question about those prescribed by that Book, 
 as well as those implied in it. As to those which were not 
 prescribed by, or implied in, that book, they must be deter- 
 mined by the existing usage of the time, subject to such mo- 
 
 ^' "The Act of Uniformity is to be construed by the same rules exactly 
 as any act passed in the last session of Parliament. The clause in ques- 
 tion, by which I mean the rubric in question (the Ornaments Rubric), is 
 perfectly unambiguous in language, free from all difficulty as to con- 
 struction. It therefore lets in no argument as to intention other than 
 that which the words themselves import. There might be a seeming 
 difficulty in fact, because it might not be known what vestments were 
 in use by authority of Parliament in the second year of the reign of King 
 Edward the Sixth ; but this difficulty has been removed. It is conceded 
 in the report that the vestments, the use of which is now condemned, 
 were in use by authority of Parliament in that year. Having that fact, 
 you are bound to construe the rubric as if those vestments were specifically 
 named in it, instead of being only referred to. If an act should be passed 
 to-morrow that the uniform of the Guards should henceforth be such as 
 was ordered for them by authority, and used by them in the 1st George I. , 
 you would first ascertain what that uniform was, and having ascertained 
 it, you would not enquire into the changes which may have been made, 
 many or few, with or without lawful authority, between the 1st George I. 
 and the passing of the new act. All these, from that act specifying the 
 earlier date, would have been made wholly immaterial. It would have 
 seemed strange, I suppose, if a commanding officer, disobeying the statute, 
 had said in his defence, ' There have been many changes since the reign 
 of George I., and as to "retaining," we put a gloss on that, and thought it 
 might mean only retaining to the Queen's use ; so we have put the uni- 
 forms safely in store.' But I think it would have seemed more strange 
 to punish and mulct him severely, if he had obeyed the law and put no 
 gloss on plain words. 
 
 " This case stands on the same principle. The rubric, indeed, seems 
 to me to imply with some clearness that, in the long interval between 
 Edw. VI. and the 14th Car. II., there had been many changes; but it 
 does not stay to specify them, or distinguish between what was mere 
 evasion, and what was lawful. It quietly passes them all by, and goes 
 back to the legalized usage of the second year of Edzvard VI. What had 
 prevailed since, whether by an archbishop's gloss, by commissioners, or 
 even statutes, whether, in short, legal or illegal, it makes quite im- 
 material." — Remarks on some parts of the Report of the Judicial Committee 
 in the case of Elphinstone v. Purchas, a?ui on the course proper to be 
 pursued by the Clergy in regard to it. A Letter to the Rev. Canon Liddon 
 from the Right Hon. J. T. Coleridge. (1871.)
 
 lo Interpretations of the Rubrics of 
 
 difications as were implied by the Injunctions, or other autho- 
 ritative documents, up to the year 1548, 
 
 The following ornaments are prescribed by the Book of 1549. 
 
 I. 
 
 2. 
 
 Altar. 
 Chalice. 
 
 9. Surplice. 
 10. Hood. 
 
 5- 
 
 Paten. 
 
 II. Albe. 
 
 4- 
 
 Corporas. 
 Font. 
 
 12. Vestment". 
 
 13. Tunicle. 
 
 6. 
 
 Poor Man's Box. 
 
 14. Rochet. 
 
 7. 
 8. 
 
 Bell. 
 Pulpit. 
 
 15. Cope. 
 
 16. Pastoral Staff. 
 
 This rubric, if construed to include only these ornaments, 
 would exclude many things which common sense and custom 
 have sanctioned ; and if the doctrine that " omission is pro- 
 hibition " be insisted on, would actually shut out organs or 
 harmoniums, hangings on doorways, seats for priests, clerks, 
 and people, stoves, hassocks, pulpit-cloths or pulpit-cushions, 
 pews, Christmas decorations, and the use of the pulpit or 
 bell except on Ash Wednesday; it would forbid any bi- 
 shop to officiate publicly on any occasion without a cope 
 or vestment and pastoral staff. On the other hand, there 
 seems to be a limit to laxity in construing the rubric, and 
 that it cannot, unless this laxity be strained beyond the 
 bounds of reason, be taken to admit the substitution of other 
 ornaments for those which the rubric enjoins; such as the 
 use of a bason in, or instead of the Church font, of a com- 
 mon bottle for the Holy Communion, of a black gown instead 
 of an authorised vesture in the pulpit during the Communion 
 Service, or of foreign forms of surplices and vestments instead 
 of the English ones. 
 
 In general, the more nearly the ornaments of the Church 
 and Minister, and the use thereof, are conformed to the English, 
 usage in the early years of the reign of Edward VI., the better] 
 as marking the continuity of the English Church, and avoiding 
 the imputation of adopting at second hand the ornaments 
 and usages of foreign communions, whether Belgian, French, 
 Italian, or Swiss. 
 
 Nevertheless, the non-user of any legal ornaments, such as 
 the Eucharistic Vestments, in any old Church, for a lon^ 
 
 "^ We gather from the Inventories and other authorities, that the woi 
 7}estment generally included, besides the chasuble, the stole and maniplej 
 and the albe with its amice and girdle.
 
 The Prayer-Book. 
 
 period, seems to be a valid plea against any absolute obligation 
 of sudden restoration in that Church, when the communicants 
 do not desire them to be restored. 
 
 With regard to the colours of the Priest's vestments, and of 
 other coloured ornaments of the Church and Minister, there 
 were variations in different Churches. 
 
 In the rubric of Sarum, which seems to have been re- 
 garded as a standard of English usage up to the beginning 
 of the reign of Edward VI., red \\2i?, directed to be used on 
 all Sundays in the year, except in the Easter season and 
 the Ascension festival (up to Whitsun Eve), and except on 
 any other festival marked by the use of white, which takes 
 precedence of the particular Sunday. In these cases the 
 colour would be white. 
 Also on the Circumcision the colour would be White. 
 
 On the Epiphany ,, „ 
 
 On the Conversion of St. Paul „ 
 
 On the Purification „ „ 
 
 On St. xMatthias' Day „ „ 
 
 On the Annunciation ,, „ 
 
 On St. IMark's Day „ „ 
 On St. Philip and St. James' Day ,, 
 
 On the Ascension ,, ,, 
 
 On St. Barnabas' Day „ „ 
 
 On St. John the Baptist's Day „ 
 
 On St. Peter's Day „ „ 
 
 On St. James' Day „ ,, 
 
 On St. Bartholomew's Day ,, 
 
 On St. Matthew's Day ,, „ 
 
 On St. J^Iichael and All Angels' „ 
 
 On St. Luke's Day „ „ 
 
 On St. Simon and St. Jude's Day „ 
 
 On All Saints' Day „ „ 
 
 On St. Andrew's Day „ „ 
 
 On St. Thomas' Day „ „ 
 
 In the Christmas Season ,, ,, 
 
 On St. Stephen's Day „ „ 
 On St. John the EvangeHst's Day 
 
 On Holy Innocents' Day „ 
 
 On the Festival of the Dedication j 
 
 of the Church / 
 
 White. 
 
 White. 
 
 White. 
 
 Red. 
 
 White, 
 j White (because in 
 i Easter Season). 
 
 White. 
 /Red (White if in 
 ( Easter Season). 
 
 White. 
 
 Red. 
 
 Red. 
 
 Red. 
 
 Red. 
 
 White 
 
 Red. 
 
 Red. 
 
 Red 
 
 Red. 
 
 Red. 
 
 White (probably). 
 
 Red. 
 
 White. 
 
 Red. 
 
 White.
 
 12 Interpretations of the Rubrics of 
 
 On Week-days the colour generally followed the colour of 
 the Sunday or other day, the Communion Office of which 
 was used. 
 
 The inventories, however, of many Churches made in the 
 middle of the sixteenth century shew that numerous colours 
 were in use, such as blue, green, black, and others (many of 
 which it is difficult to reconcile with any known ritual). In 
 their use, regard was probably had rather to their comparative 
 splendour than to their colour. 
 
 The rubrics of 1549, 1559, and 1662 did not disturb them. 
 And therefore, although neither law nor custom recognise the 
 modern Roman sequence of colours, still there is precedent 
 for the use of colours not specified in the rubric of Sarum, 
 on days not mentioned therein, especially in Churches which 
 already possess them. 
 
 THE ORDER FOR MORNING PRAYER, 
 1 7. Daily throughout the Year. 
 In coming into Church (as in going out of the same, and 
 in going up to, and coming down from the altar) obeisance 
 is made by the minister as an ancient and devout usage ^. 
 
 ^ "To bow reverently at 'the name of Jesus' whenever it is mentioned 
 in any of the Church's offices ; to turn towards the East when the Gloria 
 Patri and Creeds are rehearsing ; and to make obeisance at coming into 
 and going out of Church ; and at going up to, and coming down from, 
 the altar, are all ancient and devout usages, and which thousands of good 
 people of our own Church practise at this day, and amongst them, if he 
 deserves to be reckoned among them, T. W.'s good friend." — Michael 
 HewetsorCs Memorattdums concerning the Consecration of the Church of 
 Kildare, and the Ordination of his dear friend^ Thomas Wilson {S. Peter's' 
 day, 1686], with some Advices thereon. Quoted in Life of Bishop Wilson, 
 edited by the Rev. John Keble. A.-C.L., Part I. cap. i. p. 22. 
 
 "Whereas the Church is the house of God, dedicated to his holy 
 worship, and therefore ought to mind us both of the greatnesse and 
 goodness of his Divine Majestic, certain it is that the acknowledgement 
 thereof not onely inwardly in our hearts, but also outwardly with our 
 bodies, must needs be pious in itself, profitable unto us, and edifying 
 unto others. We therefore think it very meet and behovefull, and heartily 
 commend it to all good and well-affected people members of this Church, 
 that they be ready to tender unto the Lord the said acknowledgement, by 
 doing reverence and obeisance both at their coming in and going out of 
 the said churches, chancels, or chapels, according to the most ancient 
 custome of the Primitive Church in the purest times, and of the Church 
 also for many yeers of the reign of Queen Elizabeth." — The Canons of the. 
 Church of England, 1640, No. vii.
 
 The Prayer-Book. 13 
 
 18, At the beginning of Morning Prayer the Minister shall read with 
 a loud voice some one or more of these Sentences of the Scriptures that 
 follow. And then he shall say that which is written after the said 
 Sentences. 
 
 Two terms are here used, viz., * read with a loud voice,' 
 and ' say.' The words ' a loud voice ' have been continued 
 in the opening rubric of the service since 1549, when the 
 Priest was directed to 'begin with a loud voice the Lord's 
 Prayer,' which previously had been said '' secreto.' In 1552, 
 when the office was arranged to begin with the Sentences, 
 they were ordered to be ' read with a loud voice.' 
 
 That ' read ' may mean a musical recital, whether mono- 
 tone or inflected, can be inferred from the rubric of the les- 
 sons which existed in the Prayer-Book from 1549 to 1604. 
 " Then shall be read two Lessons distinctly with a loud voice, 
 that the people may hear. . . . And, to the end that the 
 people may better hear, in such places where they do sing, 
 there shall the Lessons be su?ig in a plain tune after the 
 manner of distinct reading, and likewise the Epistle and 
 Gospel." The ' Ministers' in 1661 took 'Exceptions' to this 
 rubric on the ground that this portion of the Service " being 
 for the most part neither Psalms nor Hymns, we know no 
 warrant why they should be sung in any place, and conceive 
 that the distinct reading of them with an audible voice tends 
 more to the edification of the Church." To this the bishops 
 replied, that " the rubric directs only such singing as is after 
 the manner of distinct reading, and we never heard of any 
 inconvenience thereby, and therefore conceive this demand to 
 be needless." 
 
 The latter portion of this rubric, explaining the most ef- 
 fectual manner of distinct reading, was indeed omitted in 
 1662 ; but, though the Lessons, Epistle, and Gospel are no 
 longer required to be ' sung ' anywhere, the word ' read ' must 
 have included that manner of reading when directed for the 
 Sentences in 1552. 
 
 The word ' say ' was applied to the Exhortation, * Dearly 
 beloved,' &c., when that was introduced in 1552, and has 
 been continued ever since. It occurs in the rubric before the 
 versicles after the first Lord's Prayer (No. 23, below), viz., 
 'Then likewise shall he say,' dating from 1549, where the 
 word ' likewise' indicated that the word 'begin' in the pre- 
 ceding rubric of that book meant ' say.' And if the word
 
 14 Interpretations of the Rubrics of 
 
 * likewise ' had been used in the latter portion of this rubric, 
 
 * read ' must have been also interpreted to be identical with 
 
 * say.' But it is not used here, and therefore, the word 'read' 
 need not mean the same as the word ' say ;' and, consequently, 
 while * say' strictly means a monotone (as distinct from ' sing,' 
 which implies inflections) ; ' read ' includes some other mode 
 of reciting the Sentences, such as singing. 
 
 This rubric does not give any direction as to the posture 
 or position of the Minister at the Sentences and Exhorta- 
 tion. But the next rubric implies standing to be the pos- 
 ture ; while his position is indicated in the answer of the 
 Bishops to the Ministers in the Savoy Conference, "The 
 Minister turning to the people is not most convenient through- 
 out the whole ministration. When he speaks to them, as in 
 Lessons, Absolution, and Benediction, it is convenient that 
 he turn to them." The Exhortation falls under this class. 
 Further, the Bishops said, "When he speaks for them to 
 God, it is fit they should all turn another way, as the Ancient 
 Church ever did." But the Sentences are not in the nature 
 of prayer; therefore, the Minister in reading them would 
 seem to be correct if he stood * stall-wise,' as he would in 
 complying with the order that ' the chancels shall remain as 
 they have done in times past' 
 
 In selecting the particular Sentences for use at certain 
 seasons it seems suitable to use 
 
 in Advent, ' Repent ye,' &c. 
 
 in Lent, * Rend your hearts,' &c. 
 
 And the Sentences from Ps. 51. 
 
 on Sundays and Festivals, ' To the Lord our God,' &c., 
 
 * I will arise,' &c. 
 
 on Week-days, * Enter not into judgment,' &c. 
 
 The other Sentences can be used at any time. 
 
 19. A general Confession to be said of the whole Congregation after 
 the Minister, all kneeling. Almighty and most merciful Father, &c, ■ 
 
 The epithet ' general ' prefixed to the word ' Confessional 
 mainly refers to the generality of its expressions, as being said 
 by the whole congregation, and not being individual or par- 
 ticular. It was ordered to be said not 'with' but 'after' the 
 Minister — i.e. each clause, as marked by an initial capital, 
 should be completely said by the Minister, and then repeated 
 by the congregation. This was probably because the congre- 
 gation required to be taught it, it being new in 1552.
 
 The Prayer-Book. 15 
 
 The phrase ' humble voice,' in the closing Sentence of the 
 preceding Exhortation, seems to have a double force, moral 
 and vocal ; and to point to the careful solemnity with which 
 the Confession should be said. A low pitch of voice, there- 
 fore, such as is easily within the reach of all, and a moderately 
 slow time, seem absolutely necessary. 
 
 In Musical Services it is best to recite on E rather than on 
 G or A, to the end of the Lord's Prayer, dropping a third to 
 C, as customary, at ' O Lord, open Thou our lips,' and rising 
 to G at ' Glory be to the Father,' &c. On this point it should 
 be remembered that the standard musical pitch three centuries 
 ago — i.e. in the time ofMarbeckand Tallis — was considerably, 
 lower than the present standard pitch. 
 
 20. The Absolution, or Remission of sins, to be pronounced by the 
 Priest alone, standing ; the people still kneeling. Almighty God, &c. 
 
 Of late years. Bishops, when present at Morning Prayer, 
 have sometimes pronounced this Absolution instead of the 
 Priest w^ho is officiating. But the absence of any such direc- 
 tion as that which is given in the Communion Office appears 
 to shew that this practice was not intended at Morning or 
 Evening Prayer. 
 
 A Deacon, officiating in the absence of a Priest, may not 
 use this Absolution as a prayer, nor may he substitute for it 
 either the prayer, ' O God, whose nature,' (Sec, or any other 
 prayer. 
 
 21. The people shall answer here, and at the end of all other prayers, 
 Anwn. 
 
 Amen is a ratification of what has preceded, sometimes by 
 the speaker himself, as in S.John v. 24, 25, vi. 53, Rom. ix. 5 ; 
 sometimes by the hearers, as in Deut. xxvii. 15, &c., Psalm 
 cvi. 48, I Cor. xiv. t6. When used at the conclusion of parts 
 of Divine Service in w^hich the Minister and people join 
 aloud, as in Confessions, Creeds, the Lord's Prayer, and Dox- 
 ologies, it will be said, as part of the devotion itself, by 
 both ]\Iinister and people. When used after acts of worship 
 in which the Minister only has spoken, as in Absolutions, 
 Benedictions, and 'other prayers' said by the minister alone, 
 it is an answer of the people, and therefore to be said by the 
 people only. 
 
 In the Lord's Prayer at the beginning of the Communion 
 Office, and in the formulce of Baptism, and of reception into 
 the Church, it is a ratification by the speaker himself, not
 
 1 6 Interpretations of the Rubrics of 
 
 an answer of the people, and should not, as it seems, be said 
 by the people also. 
 
 22. Then the Minister shall kneel, and say the Lord's Prayer with an 
 audible voice ; the people also kneeling, and repeating it with him, both 
 here, and wheresoever else it is used in Divine Service. 
 
 The Lord's Prayer is to be repeated by the people with, not 
 after the Minister, i.e., taking up each clause as he begins it, 
 in the same manner as the Creed. It was ordered in 1549, 
 1552, and 1604, that the Priest [Minister] should begin the 
 Lord's Prayer. This is a reason for the practice of the 
 Priest saying the first two words alone. 
 
 23. Then likewise he shall say, O Lord, open, &c. 
 24. Here all standing up, the Priest shall say, Glory be, &c. 
 
 The posture of standing, here directed, is to be continued 
 through the Venite and Psalms. It is a devout usage to turn 
 to the East at the Gloria Patri. (See ante^ p. 12, note d.) 
 
 It is also an old custom in some places to bow. 
 
 25. Then shall be said or sung this Psalm following : except on Easter- 
 Day, upon which another Anthem is appointed ; and on the Nineteenth 
 day of every Month it is not to be read here, but in the ordinary Course 
 of the Psalms. O come, let us sing, &c. 
 
 With regard to Easter Day, it is to be noticed that the 
 *' other anthem" provided for that day is intended to be used 
 on that day only and not during the Octave, in accordance 
 with the ancient precedent, of using on Easter Day only the 
 short Introductory Office in which the central part and founda- 
 tion of the Anthem (viz, * Christ being raised,' &c.) occurred. 
 If it be desired, therefore, to use this group of Anthems during 
 the remainder of Easter Week, it must be sung as an Anthem 
 after the third collect, but it should not be substituted for the 
 Venite. 
 
 26. Then shall follow the Psalms in order as they are appointed. And 
 at the end of every Psalm throughout the Year, and likewise at the end 
 of Benedicite, Benedichis, Magnificat, and Nunc dimittis, shall be repeated, 
 
 This rubric forbids the substitution of any selected Psalms 
 for those of the day, other than those appointed in the Table 
 of Proper Psalms. The only exception to this rule is made 
 by the recent provision, in the Order how the rest of Holy 
 Scripture is appointed to be read, viz. " Upon occasions to 
 be appointed by the Ordinary, other Psalms may, with his 
 consent, be substituted for those appointed in the Psalter,"
 
 The Prayer-Book. 17 
 
 27. Then shall be read distinctly with an audible voice the First Les- 
 son, taken out of the Old Testament, as is appointed in the Calendar, 
 except there be proper Lessons assigned for that day : He that readeth 
 so standing and turning himself, as he may best be heard of all such as 
 are present. And after that, shall be said or sung, in English^ the Hymn 
 called Te Deitni Laudamics, daily throughout the Year. 
 
 The order to ' read distinctly and with an audible voice so 
 as best to be heard of all such as are present,' is an essential 
 part of this rubric, and enjoins that careful attention should 
 be paid to the accurate enunciation of the words and to ade- 
 quate loudness of voice. It must be remembered that the 
 variety of Scripture lessons makes this the more important, as 
 the people cannot be supposed to be equally familiar with all. 
 
 The direction to the reader to turn, indicates a change from 
 the previous position, specially appropriate to prayer and 
 praise, and a transition to a part of the Service intended to 
 teach, and, therefore, directly addressed to the people. The 
 expression, ' and turning himself as he may best be heard,* 
 justifies his going to the chancel entrance, or into the nave of 
 the church, and reading there, with or without the use of 
 a lectern. 
 
 The alternative between the use of the Te Deum and Bene- 
 dicite may be governed by the direction given in the Prayer- 
 Book of 1549, viz. to use Te Deum " daily throughout the 
 year, except in Lent, all which time in place of Te Deu77i 
 shall be used Befiedicitey 
 
 28. Note, That before every Lesson the Minister shall say, Here he- 
 ginneth such a Chapter, or Verse of such a Chapter^ of such a Book ; And 
 after every Lesson, Here endeth the Firsts or the Second Lesson. 
 
 29. Or this Canticle, Benedicite, ^c. 
 30. Then shall be read in like manner the Second Lesson, taken out 
 of the New Testament. And after that, the Hymn following ; except 
 when that shall happen to be read in the Chapter for the Day, or for 
 the Gospel on St. John Baptist's Day. 
 
 No liberty is here given for the omission of the Benedictus 
 at any other times than those here specified, viz. "when it 
 shall be read in the chapter for the day, or for the Gospel 
 on S. John Baptist's day." 
 
 31. Or this Psalm, Jubilate Deo, &^c. 
 32. Then shall be sung or said the Apostles' Creed by the Minister and 
 the people, standing : except only such days as the Creed of Saint Atha- 
 nasius is appointed to be read. I believe, &c. 
 
 "When the Name of the Lord Jesus is pronounced, the in- 
 clination of the head should not be neglected, nor superseded 
 
 c
 
 1 8 Interpretations of the Rubrics, &c. 
 
 by any other gesture; it being the ancient EngHsh usage, 
 directed by the i8th Canon to be continued as the accus- 
 tomed form of due and lowly reverence to the Holy Name. 
 
 33. And after that, these Prayers following, all devoutly kneeling ; the 
 Minister first pronouncing with a loud voice, The Lord, &c. 
 
 The mutual salutation is to be said, both Priest and people 
 standing; the people kneeling down while the Priest says, 
 * Let us pray,' 
 
 34. Then the Minister, Clerks, and people, shall say the Lord's Prayer 
 with a loud voice. 
 
 35. Then the Priest standing up shall say, O Lord, shew, &c. 
 
 36. Then shall follow three Collects ; the first of the Day, which shall 
 be the same that is appointed at the Communion ; the second for Peace ; 
 the third for Grace to live well. And the two last Collects shall never 
 alter, but daily be said at Morning Prayer throughout all the Year, as 
 followeth ; all kneeling. 
 
 The number of Collects is fixed at three, as a general rule, 
 to which exceptions are made by other rubrics, as in Lent and 
 Advent, &c. If the Minister uses the discretion of saying, 
 after the Collects of Morning or Evening Prayer, one of the 
 six Collects provided at the end of the Order of Holy Com- 
 munion, it is proper to say it before the two invariable 
 Collects. 
 
 A comparison of other rubrics in the Prayer-Book shews 
 that the words ' all kneeling,' often apply to the congregation 
 only, to the exclusion of the Minister; and as the universal 
 rule up to 1662 was that the officiant, if a Priest, should stand 
 for the Versicles and Collects, it is probable that such is the 
 interpretation of this direction, especially as it is absent from 
 the corresponding place at Evening Prayer. 
 
 37. In Quires and Places where they sing, here followeth the Anthem. 
 The expression ' Quires and Places where they sing,' does 
 
 not at the present time exclude village churches; but the 
 anthem (suggesting part-music) may in such churches be re- 
 placed by the ordinary hymn. 
 
 38. Then these five Prayers following are to be read here, except whei 
 the Litany is read ; and then only the two last are to be read, as they ar^ 
 there placed. 
 
 The 'two last' of these prayers are not to be read at Morn-j 
 ing Prayer on Litany days, inasmuch as they are then read 
 the Litany, instead of at Morning Prayer. 
 
 39. Here endeth the Order of Morning Prayer throughout the Year.
 
 THE ORDER FOR 
 
 EVENING PRAYER, 
 
 DAILY THROUGHOUT THE YEAR, 
 
 See notes on the Rubrics of Morning Prayer for the cor- 
 responding Rubrics of Evening Prayer. 
 
 40. At the beginning of Evening Prayer the Minister shall read with 
 a loud voice some one or more of these Sentences of the Scriptures that 
 follow. And then he shall say that which is written after the said 
 Sentences. 
 
 41. A general Confession to be said of the whole Congregation after 
 the Minister, all kneeling. 
 
 42. The Absolution, or Remission of sins, to be pronounced by the 
 Priest alone, standing ; the people still kneeling. 
 
 43. Then the Minister shall kneel, and say the Lord's Prayer ; the 
 people also kneeling, and repeating it with him. 
 
 44. Then likewise he shall say, O Lord, open, &c. 
 45. Here all standing up, the Priest shall say, Glory be, &c. 
 
 46. Then shall be said or sung the Psalms in order as they are ap- 
 pointed. Then a Lesson of the Old Testament, as is appointed. And 
 after that, jMagniJicat (or the Song of the blessed Virgin Mary) in Eng- 
 lish, as followeth. 
 
 47. Or else this Psalm ; except it be on the Nineteenth Day of the 
 Month, when it is read in the ordinary Course of the Psalms. 
 
 48. Then a Lesson of the New Testament, as it is appointed. And 
 after that, Nunc dimitiis (or the Song of Synicon) in English, as followeth. 
 
 49. Or else this Psalm ; except it be on the Twelfth Day of the Month. 
 When Evening Prayer is said once only in the day, it is 
 
 better never to drop the Magnificat or Nunc Diinittis. When 
 Evening Prayer is said twice on the same day, it seems proper 
 not to drop the Alagnificat at the first service (representing the 
 ancient Evensong or Vespers, of which Magnificat was an 
 invariable part) ; and, similarly, not to drop the Nunc Dimitiis 
 at the second service (representing the other component of 
 Evening Prayer, viz. the ancient Compline, at which that 
 Canticle was invariably used), so that in any case one of the 
 GosjDel Canticles should be always used. 
 
 50. Then shall be said or sung the Apostles' Creed by the Minister and 
 the people, standing. 
 
 51. And after that, these Prayers following, all devoutly kneeling; the 
 Minister first pronouncing with a loud voice. The Lord, &c. 
 
 52. Then the Minister, Clerks, and people, shall say the Lord's Prayer' 
 with a loud voice. 
 
 53. Then the Priest standing up shall say, O Lord, shew, <S:c.
 
 20 Interpretations of the Rubrics of 
 
 54. Then shall follow three Collects ; the first of the Day ; the second 
 for Peace ; the third for Aid against all Perils, as hereafter followeth : 
 which two last Collects shall be daily said at Evening Prayer without 
 alteration. 
 
 55. In Quires and Places where they sing, here followeth the Anthem. 
 
 56. Here endeth the Order of Evening Prayer throughout the Year. 
 
 AT MORNING PRAYER. 
 
 57. Upon these Feasts ; Christmas- Day, the Epiphany^ Saint Matthias^ 
 Easter-Day, Ascension-Day, Whit-Sunday., Saint John Baptist, Saint James^ 
 Saint Bartholomew, Saint Matthew, Saint Si?}ion 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 standing. 
 
 The Athanasian Creed being a Psalm or Hymn, as well as 
 a Confession of Faith, may properly be recited antiphonally as 
 a Psalm, and turning eastward as a Creed. 
 
 THE LITANY. 
 
 58. 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 the Ordinary. 
 
 There is no direction in this rubric, as to the place where 
 the Litany is sung or said ; but it is clear from the rubrics of 
 the Commination Service, that it must be distinct from the 
 * Reading Pew,' or from the place usually occupied by the 
 Minister during Morning and Evening Prayer. From the old 
 Injunctions we learn that it was to be ' in the midst of the 
 church ;' in most churches below the chancel-steps. The 
 Minister may exercise his discretion in using a special desk. 
 
 In the Injunctions of 1547 and 1559, and in the Commu- 
 nion Office of the Prayer-Book of 1549, the Litany was en- 
 joined to be sung immediately before the Communion. Our 
 present rubric does not insist upon the connexion with the 
 Communion. 
 
 The liberty of using it as a separate service, and of com- 
 bining it with a sermon, or with other services than Morning 
 Prayer, is recognized and confirmed by the Convocations of 
 Canterbury and York, in their report upon which the Act of 
 Uniformity Amendment Act 1872 was framed, enacting the 
 same. 
 
 Each of the four opening invocations should be separately 
 sung or said by the people, after it has been completely sung 
 
 I
 
 The Prayer-Book. 21 
 
 or said by the person officiating. The same should be done 
 with the concluding invocations, 'Son of God/ &c., and with 
 the lesser Litany preceding the Lord's Prayer. 
 
 59. Then shall the Priest, and the people with him, say the Lord's 
 Prayer. 
 
 60. Here endeth the LITANY. 
 
 PRAYERS AND THANKSGIVINGS, 
 
 UPON SEVERAL OCCASIONS, 
 
 To be used before the two final Prayers of the Litany, or of Morning 
 and Evening Prayer. 
 
 PRAYERS. 
 
 61, For Rain. 
 
 62. For fair Weather. 
 
 63. In the time of Dearth and Famine. 
 
 64. Or this. 
 
 65, In the time of War and Tumults. 
 
 66. In the time of any common Plague or Sickness. 
 
 67. In the Ember Weeks, to be said every day, for those that are to be 
 admitted into Holy Orders. 
 
 68. Or this. 
 
 69. A Prayer that may be said after any of the former. 
 
 This prayer should ordinarily be reserved for occasions 
 of a penitential character. 
 
 70. A Prayer for the High Court of Parliament, to be read during 
 their Session. 
 
 71. A Collect or Prayer for all Conditions of men, to be used at such 
 
 times when the Litany is not appointed to be said. 
 
 72. * This to be said when any desire the Prayers of the Congregation. 
 Especially, «Scc. 
 
 It seems most conformable to the rubric to mention the 
 names of those who desire the prayers of the congregation, 
 in substitution for the word ' those ' in the parenthesis. But 
 the names, especially when numerous, are commonly given 
 out either before the five prayers at morning or evening prayer, 
 or immediately before this prayer. 
 
 THANKSGIVINGS. 
 The use of the Thanksgivings in the Litany is permitted, 
 when desirable, but is not enjoined.
 
 22 Interpretations of the Rubrics of 
 
 73. A General Thanksgiving. 
 The 'General Thanksgiving' for general use, as well as 
 the occasional thanksgivings for occasional use, is to be said 
 by the Minister alone. 
 
 74. * This to be said when any that have been prayed for desire 
 to return praise. 
 
 It is observable that the words ' return praise,' in contrast 
 with the words ' prayers of the congregation,' in the prayer 
 for all conditions of men, impHes the presence of those who 
 desire to return thanks. 
 
 75. For Rain. 
 
 76. For fair Weather. 
 
 77. For Plenty. 
 
 78. For Peace and Deliverance from our Enemies. 
 
 79. For restoring Publick Peace at Home. 
 
 80. For Deliverance from the Plague, or other common Sickness. 
 
 81. Or this. 
 
 THE COLLECTS, EPISTLES, AND GOSPELS 
 
 TO BE USED THROUGHOUT THE YEAR. 
 
 82. Note, that the Collect appointed for every Sunday, or for any 
 Holy-day that hath a Vigil or Eve, shall be said at the Evening Service 
 next before. 
 
 The Holy-days which have no vigil or eve, and therefore 
 do not fall under this rule, are Ash-Wednesday and Good 
 Friday. The Circumcision, Epiphany, Conversion of St. Paul, 
 St. Mark, St. Philip and St. James, St. Barnabas, St. Michael, 
 St. Luke, have no vigils, but having eves, the Collect is to be 
 said the evening before. 
 
 St. Stephen, St. John the Evangelist, and Holy Innocents, 
 have neither vigil nor eve, but the Collects are generally said 
 the evening before, in addition to the proper collect for the day. 
 
 THE FIRST SUNDAY IN ADVENT. 
 
 S^. This Collect is to be repeated every day, with the other Collects 
 
 in Advent, until Christmas Eve. 
 
 SAINT STEPHEN'S DAY. 
 
 84. Then shall follow the Collect of the Nativity, which shall be said 
 
 continually unto New-year's Eve. 
 
 THE CIRCUMCISION OF CHRIST. 
 
 85. The same Collect, Epistle, and Gospel shall serve for every day 
 
 after unto the Epiphany. 
 
 For the precedence of these Collects, see note on Rubric 
 
 ( 
 
 I
 
 The Prayer-Book. 23 
 
 The first Day of Lent, commonly called 
 ASH-WEDNESDAY. 
 
 86. This Collect is to be read every day in Lent after the Collect 
 appointed for the Day. 
 
 EASTER-DAY. 
 
 87. At Morning Prayer, instead of the Psalm, O come let us sing^ &c. 
 these Anthems shall be sung or said. Christ our passover, <S:c. 
 
 See note on rubric 25, p. 16. 
 
 THE TWENTY-FH^TH SUNDAY AFTER TRINITY. 
 
 88, If there be any more Sundays before Advent-Sunday, the Service 
 of some of those Sundays that were omitted after the Epiphany shall be 
 taken in to supply so many as are here wanting. And if there be fewer, 
 the overplus may be omitted : Provided that this last Collect, Epistle, and 
 Gospel shall always be used upon the Sunday next before Advent. 
 
 If there be twenty-six Sundays after Trinity, the Collect, 
 Epistle, and Gospel for the Sixth Sunday after Epiphany, 
 should be used on the twenty-fifth Sunday. If there be 
 twenty- seven Sundays, the Collect, Epistle, and Gospel for 
 the Fifth Sunday after Epiphany should be used on the twenty- 
 fifth Sunday, and the Collect, Epistle, and Gospel for the 
 Sixth Sunday after Epiphany, on the Twenty- sixth Sunday."
 
 THE ORDER OF THE 
 ADMINISTRATION OF THE LORD'S SUPPER, 
 
 OR 
 
 HOLY COMMUNION. 
 
 89. So many as intend to be partakers of the holy Communion shall 
 signify their names to the Curate, at least some time the day before. 
 
 90. And if any of those be an open and notorious evil liver, or have 
 done any wrcn^ to his neighbours by vi^ord or deed, so that the Congrega- 
 tion be thereby offended ; the Curate, having knowledge thereof, shall 
 call him and advertise him, that in any w^ise he presume not to come to 
 the Lord's Table, until he hath openly declared himself to have truly re- 
 pented and amended his former naughty life, that the Congregation may 
 thereby be satisfied, v^^hich before were offended ; and that he hath recom- 
 pensed the parties, to whom he hath done wrong ; or at least declare 
 himself to be in full purpose so to do, as soon as he conveniently may. 
 
 91. The same order shall the Curate use with those betwixt whom he 
 perceiveth malice and hatred to reign ; not suffering them to be partakers 
 of the Lord's Table, until he know them to be reconciled. And if one 
 of the parties so at variance be content to forgive from the bottom of his 
 heart all that the other hath trespassed against him, and to make amends 
 for that he himself hath offended ; and the other party will not be per- 
 suaded to a godly unity, but remain still in his frowardness and malice : 
 the Minister in that case ought to admit the penitent person to the holy 
 Communion, and not him that is obstinate. Provided that every Minister 
 so repelling any, as is specified in this, or the next precedent Paragraph 
 of this Rubrick, shall be obliged to give an account of the same to the 
 Ordinary within fourteen days after at the farthest. And the Ordinary 
 shall proceed against the offending person according to the Canon. 
 
 The object of this rubric, when introduced in 1549, was 
 to provide some corrective of the lax practice of the un- 
 reformed Church in admission of unworthy persons to Com- 
 munion. In this view, the Curate should be informed of 
 the names of intending Communicants, in order that he 
 may deal with the cases of scandal referred to in the second 
 paragraph, and with the cases of enmity referred to in the 
 third. The main reason of the Church's action herein is 
 the danger of profanation of the Lord's Table by the pre- 
 sence of unworthy Communicants. A second reason is the 
 danger of injury to the consciences of the congregation by 
 wounding their sense of corporate responsibihty for individual 
 wrong-doing. A third is the spiritual interest of the offenders 
 themselves, viz., in the words quoted with approval by Hooker 
 (Eccl. Pol. vi. 4 — 15), "not to strike them with the mortal
 
 Interpretations of the Rubrics, &:c. 25 
 
 wound of excommunication, but to stay them rather from 
 running desperately headlong into their own harm, and not to 
 sever from Holy Communion any but such as are either found 
 culpable by their own confession, or have been convicted in 
 some public Court." The mode of the Curate's action was 
 intended by the rubric to be admonition previous and private. 
 The first paragraph indicates the duty of the people, not of the 
 Curate, giving him the opportunity of admonition, but throwing 
 upon them the responsibility of the decision whether or no 
 to present themselves. 
 
 The rubric does not empower or entitle the Curate to repel 
 any at the time of Communion, on the mere ground of their 
 not having previously signified their names to him. For there 
 is no means provided for receiving their names, or for making 
 any due enquiry; nor is any penalty imposed upon the Cu- 
 rate for communicating people who have not signified their 
 names, nor on the persons who present themselves without 
 having done so. The reference to the Ordinary was added 
 in 1662. The object is to set him in motion as the proper 
 person to take legal proceedings against an offender, and 
 eftectually repel one who cannot be repelled by the Curate's 
 weapons of persuasion and admonition. 
 
 The precautions of this rubric against communicating un- 
 worthily are not very effective, and it must be observed that 
 the 26th, 27th, and 28th Canons extend the Curate's duty in 
 this respect much farther than the rubric, but without giving 
 him any power, which would be recognised by a secular Court, 
 of conscientiously performing his duty therein. 
 
 92. The Table, at the Communion-time having a fair white linen cloth 
 upon it, shall stand in the Body of the Church, or in the Chancel, where 
 ^loming and Evening Prayer are appointed to be said. 
 
 The word 'fair,' applied to the white linen cloth in the 
 fourth paragraph of this rubric, means 'beautiful,' and does 
 not exclude adornment with embroidery. 
 
 The words 'upon it' require the cloth to lie upon the 
 Mensa, or upper surface of the Table, but do not require the 
 whole Table to be covered or enveloped therewith. The 
 linen cloth is to be laid upon the covering described in 
 Canon 82 as ' a carpet of silk or other decent stuff.' 
 
 Bishop Cosin states that "among the Ornaments of the 
 Church that were then (i.e. in the second year of Edward VI.) 
 in use, the setting of two lights upon the Communion Table
 
 2$ Interpretations of the Rubrics of 
 
 or Altar was one appointed by the King's Injunctions, set forth 
 about that time, and mentioned or ratified by the Act of Par- 
 liament here named (2 & 3 Edw. VI. cap. i)." If it be con- 
 tended that Bishop Cosin is wrong in his opinion that the 
 Injunctions were obHgatory, we are thrown back upon the 
 universal custom of the Catholic Church, which undoubtedly 
 required lights to be used on the Altar for the office of Holy 
 Communion. 
 
 93. And the Priest standing at the North-side of the Table shall say 
 the Lord's Prayer, with the Collect following, the people kneeling. 
 
 One Priest only is here spoken of as celebrating : there is 
 no authority for a change of the celebrant in the course of 
 the Service ; and only extraordinary contingencies of the 
 gravest kind were anciently regarded as sufficient cause for 
 such a change. Special provision is made for exceptions 
 to this principle, in the pronouncing the Absolution by the 
 Bishop, if officially present, and for the making the General 
 Confession 'by one of the Ministers.' The Epistle and Gospel 
 are also permitted to be read by Assistant Ministers, in ac- 
 cordance with customary usage recognised in the 24th Canon. 
 The assistance of other Clergy may also be required for ad- 
 ministration of the Elements. 
 
 Lay Assistants are not mentioned in this rubric, but the prin- 
 ciple of assistance to the 'principal Minister' being recognized 
 in the twenty-fourth Canon, there can be no objection to the 
 ancient practice of employing clerks or choristers for other 
 purposes than singing. 
 
 The term ' north side,' whatever was its origin (possibly the 
 re-arrangements consequent on the transposition of the Gloria 
 in Excelsis), acquired a meaning during the changes made in 
 the substitution of Moveable Tables for fixed Altars about 
 the year 1552, which determines its interpretation to exclude 
 the north end. In those churches where the Table was 
 placed with its long sides north and south, the Priest moved 
 with the table, and stood at the same part of it as he 
 had stood in the use of it as an altar, that is, at the centre 
 of one of the long sides, though he no longer faced the 
 same part of the Church, and now looked to the south in- 
 stead of the east. But when Archbishop Laud pressed the 
 restoration of the table to its ancient position, — a restora- 
 tion which has become universal, — the question at once 
 arose as to the position of the celebrant, and some of the 
 
 I
 
 The Prayer-Book. 27 
 
 High Church clergy placed themselves at the north end of 
 the table placed ' altarwise,' alleging that they were in this 
 manner conforming to the rubric. They were at once met 
 with the reply that ' side ' and ' end ' were not convertible 
 terms, and it was urged that the rubric could not be complied 
 with at all, unless the table were set with its long sides north 
 and south. It is thus clear that the use of the end was dis- 
 puted from the first, and treated as an untenable innovation. 
 Now that the altars are universally placed so that only one of 
 the long sides is accessible, the rubric can only be literally 
 complied with by the celebrant standing at the northern por- 
 tion of that side. 
 
 It seems, however, absurd that when the altar is restored to 
 its place, the Priest should not be restored to his. It is fur- 
 ther to be noted that the regarding the word 'north' rather 
 than the word 'side,' and the placing the Priest at the 
 north end of the altar, has the disadvantage of making the 
 practice of the English Church unlike that of all the rest of 
 Christendom. For all the ancient historical Churches place 
 the celebrant in front of the altar, while the Protestant sects, 
 even those that seat the communicants round the table, place 
 the Minister at the centre of a side, and not at one end. 
 
 There is no direction for the Celebrant to kneel on reach- 
 ing the altar, and it is contrary to general Catholic usage 
 to do so. Any private prayers he may use then, he should 
 say standing. 
 
 It should be remembered that the service is for the congre- 
 gation, not for the Priest alone, and therefore they ought 
 not to be detained for his personal convenience. He has 
 not the same liberty of private devotion as the individual 
 members of the congregation, and should carefully restrain 
 his private devotions so as to be as short as is consistent 
 with reverence. 
 
 It is the clear intention of the Prayer-Book that the Lord's 
 Prayer and the whole office should be said deliberately, and 
 sufficiently loud for the congregation to hear distinctly, so as 
 to follow it readily. Moreover, the words of the Liturgy form 
 an integral part of the whole sacrificial action. They are 
 included in the oblation of praise and thanksgiving ; and, 
 consequently, to hurry, or mutter them is, so far, to bring 
 a blemished offering to God. 
 
 There is no direction for loudness of voice, but the words
 
 28 Interpretations of the Rubrics of 
 
 of the office should be, as was anciently ordered, "roundly 
 and distinctly pronounced ^" 
 
 94. Then shall the Priest, turning to the people, rehearse distinctly all 
 the TEN COMMANDMENTS ; and the people still kneeling shall, after 
 every Commandment, ask God mercy for their transgression thereof for 
 the time past, and grace to keep the same for the time to come, as 
 followeth. 
 
 The Commandments were first introduced in 1552, and no 
 rubric can be more express than this against their omission. 
 Such omission involves also the loss of the Kyrie, an ancient 
 and valuable feature of the Liturgy. 
 
 The Commandments are to be rehearsed * turning to the 
 people,' implying that the Priest was not standing so before. 
 
 95. Then shall follow one of these two Collects for the Queen, the 
 Priest standing as before, and saying, Let us pray, &c. 
 
 The words ' standing as before ' mean standing in the po- 
 sition in which the Priest was before he turned to the people 
 to rehearse the Commandments, viz. facing eastward. 
 
 96. Then shall be said the Collect of the Day. 
 
 97. And immediately after the Collect the Priest shall read the Epistle, 
 saying, The Epistle [or. The portion of Scripture appointed for the Epistle^ 
 is written in the — Chapter of — beginning at the — Verse. And the 
 Epistle ended, he shall say, Here endeth the Epistle. Then shall he read 
 the Gospel, (the people all standing up) saying, The holy Gospel is written 
 in the — Chapter of — beginning at the — Verse. 
 
 98. And the Gospel ended, shall be sung or said the Creed following, 
 the people still standing, as before. 
 
 If more collects than the collect or collects of the day be 
 used, they must be taken from the six collects at the end of 
 the Communion Office. If a collect be used in commemora- 
 tion besides the collect of the day at Morning and Evening 
 Prayer, it should also be used in the Communion Service. 
 
 The practice of the people sitting during the reading of the 
 Epistle, though not prescribed in the rubric, may be justified 
 by ancient English custom. 
 
 * '* Verba Canonis rottinde dicantur, et distincte, nee ex festinatione 
 retracta, nee ex diuturnitate nimis protracta." — Decree of Herbert, Arch- 
 bishop of Canterbury, in a general synod at London, A.D. 1200 : Spelman's 
 Concilia^ ii. p. 123; John Johnson's Canons, A.-C.L., vol. ii. p. 84.
 
 The Prayer-Book. 29 
 
 The custom of singing or saying, ' Glory be to Thee, O 
 Lord,' before the Gospel, has been continued from ancient 
 times, and was specially ordered in the First Prayer-Book of 
 Edward VI. Bishop Cosin thinks that it was afterwards left 
 out by the printers' negligence. It seems very doubtful 
 whether ancient authority will support the saying 'Thanks 
 be to Thee, O Lord,' or equivalent words, at the end of the 
 Gospel, though these words were inserted in the Scottish 
 Office. 
 
 No directions are given as to the place where the Epistle 
 and Gospel are to be read, but one very ancient usage is, that 
 the former is to be read at the south, the latter at the north, 
 of the sanctuary. 
 
 From whatever part of Scripture the Epistle is taken, the 
 words 'here endeth the Epistle' are always to be said at 
 the end of it. 
 
 In singing or saying the Creed, it is advisable, when there 
 are clerks, to follow the direction of the Prayer-Book of 1549, 
 and that the Priest should sing or say alone the words ' I 
 believe in one God,' the clerks and congregation taking up 
 the Creed with him after those words. On bowing at the 
 Holy Name of Jesus, the same remark may be made as on 
 the occurrence of the Name in the Apostles' Creed. 
 
 The clergy and congregation sometimes incline the head 
 and body at the words ' And was Incarnate.' According 
 to ancient English custom, the inclination should be main- 
 tained until the words ' for us.' But such custom furnishes 
 no precedent for prostration, or such exaggerated marks of 
 reverence. 
 
 99. Then the Curate shall declare unto the people what Holy-days, or 
 Fasting-days, are in the Week following to be observed. 
 
 This direction refers to the table of moveable and immove- 
 able feasts together with days of fasting and abstinence, in the 
 calendar. 
 
 And then also (if occasion be) shall notice be given of the Communion ; 
 and the Banns of Matrimony published ; and Briefs, Citations, and Ex- 
 communications read. And nothing shall be proclaimed or published in 
 the Church, during the time of Divine Service, but by the Minister : nor 
 by him any thing, but what is prescribed in the Rules of this Book, or 
 enjoined by the Queen, or by the Ordinary of the place. 
 
 This rubric fixes the place in the service at which notice 
 should be given of Holy Communion, when the occasion re-
 
 3<^ 
 
 Interpretations of the Rubrics of 
 
 quires. It does not authorize the use in this place of the 
 exhortations which are directed to be used ' after the sermon 
 or homily ended.' 
 
 The object of the Church in the publication of Banns being 
 publicity, it was directed to be made at a time when most 
 people were likely to be in church, such as shortly before the 
 Sermon. There is some divergence between this rubric and 
 that at the beginning of the Service for the Solemnization of 
 Matrimony, where the Banns are directed to be published 
 * immediately before the sentences for the Offertory,' i.e. after 
 the sermon, instead of before it ; and the time of publication 
 of Banns is extended, by Stat. IV. George IV., c. 76, to the 
 time of evening service, immediately after the 2nd lesson, if 
 there shall be no morning service^. It may be doubted 
 whether a publication of Banns on Holy-days would now 
 suffice for a legal publication, as this last-mentioned act names 
 Sundays only. 
 
 The order for reading briefs, &c., indicates this to be the 
 proper time for reading notices from the Bishop of intended 
 confirmations, &c., and may perhaps be extended to cover and 
 protect from the prohibition which follows, the announcement 
 of dedication, harvest, and other local festivals. 
 
 The whole paragraph is connected with the Sermon, with 
 the object of grouping together all such additions to, and in- 
 terruptions of, the Office of Holy Communion. 
 
 100. Then shall follow the Sermon, or one of the Homilies already set 
 forth, or hereafter to be set forth, by authority. 
 
 If the sermon be preached from the pulpit (for which there is 
 no rubrical direction), and by the priest who is celebrating Holy 
 Communion, the Chasuble should be laid aside for the func- 
 tion of preaching. If the sermon be preached from the altar- 
 steps by the celebrant the chasuble should be. retained. If 
 the preacher be not the celebrant, it seems to be in accord- 
 ance with the Prayer-Book of 1549, and with old custom, that 
 
 * In most Prayer-Books printed in this century, the words ' and Banns 
 of Matrimony published ' have been omitted from this rubric ; and a cor- 
 responding alteration has been made by the printers in the first rubric in 
 the Marriage Service, under a mistaken idea of the effect of Stat. 26 
 George II. cap. 33, which contained the same clause as that quoted 
 above from the Act of 4 George IV. c. 76. 
 
 Even supposing that the words of these Acts were irreconcilable with 
 the rubric, they did not alter the rubric.
 
 The Prayer-Book. 31 
 
 he should wear a SurpUce, as having previously taken his place 
 in the choir, and also a hood, if a graduate. 
 
 Although the 55th Canon enjoins the use of some form of 
 bidding the prayers before all sermons, lectures, and homilies, 
 yet the custom may be regarded as fairly established, of be- 
 ginning the sermon without any introductory form, or with 
 a collect from the Prayer-Book, or with an invocation of the 
 Holy Trinity, in testimony of the preacher's commission to 
 proclaim the Gospel. The last should be announced to the 
 people, turning the face towards them. Custom has also es- 
 tablished, from the days at least of St. Chrysostom, the prac- 
 tice of ending the sermon with an ascription of praise, which 
 may properly be pronounced turning to the East. 
 
 loi. Then shall the Priest return to the Lord's Table, and begin the 
 Ofifertoiy, saying one or more of these Sentences following, as he thinketh 
 most convenient in his discretion. 
 
 The words 'Return to the Lord's Table' point to the Priest 
 having left the table, either for the purpose of preaching, or 
 to take his seat in the sedilia. 
 
 In the impoverished condition of the churches at the time 
 of the last revision, it was well to be content that one or more 
 of the sentences should be said by the Priest, not sung by a 
 choir. But now that clerks and choirs have been restored to 
 many churches, it seems reasonable that the sentences may be 
 sung as of old, and as was prescribed in the Prayer-Book of 
 1549 : "Where there be clerks, they shall sing one or many 
 of the sentences above written, according to the length and 
 shortness of the time that the people be offering." 
 
 102. Whilst these Sentences are in reading, the Deacons, Church- 
 wardens, or other fit person appointed for that purpose, shall receive the 
 Alms for the Poor, and other devotions of the people, in a decent bason 
 to be provided by the Parish for that purpose ; and reverently bring it to 
 the Priest, who sliall humbly present and place it upon the holy Table. 
 
 The rubric mentions but one bason, to which originally the 
 people brought their alms, instead of putting them into the 
 poor man's box. This one bason is wholly inefficient for 
 making a collection by several persons, and from a large con- 
 gregation ; and therefore is to be used for receiving alms col- 
 lected in other receptacles. It is seemly that these should 
 be formally given out to the persons by whom the collection 
 is to be made, and afterwards received from them in the 
 'decent bason' by the 'deacon, churchwarden, or other fit
 
 32 Interpretations of the Rubrics of 
 
 person appointed for that purpose/ who ' shall reverently bring 
 it to the Priest.' 
 
 The words ' humbly present ' obviously indicate some action 
 beyond the mere placing on the Table, but do not mean 
 a kneeling posture ; for neither here nor in any other part 
 of the Service should the Priest kneel, unless when ordered 
 to do so. 
 
 103. And when there is a Communion, the Priest shall then place upon 
 the Table so much Bread and Wine, as he shall think sufficient. After 
 which done, the Priest shall say, Let us pray, &c. 
 
 The small fair linen cloth, commonly called the Veil, which 
 is to be used after the Communion, should not be spread 
 upon the fair white linen cloth which covers the Table, nor 
 used to cover the Elements before the Communion. 
 
 In order to place the Bread and Wine on the Table, which 
 must be done at this time, and not before, the Priest should 
 have them at hand in another place. This is usually the 
 Credence-table, or some shelf near to the altar. He places 
 them as he did the alms, humbly, as an offering, and so much 
 of each as he judges approximately sufficient for the com- 
 munion of himself and the people. But if he should after- 
 wards find his computation excessive — as the offering the alms 
 and elements together is not directly connected with consecra- 
 tion — he is not under obligation to consecrate all that he has 
 offered. He may, therefore, if he should think the entire con- 
 tents of the Flagon likely to be required for Communion, offer 
 the Wine in that vessel. The usage, however, of pouring 
 a portion of the Wine into the chalice (as was directed in the 
 Prayer-Book of 1549), and placing the chalice on the table 
 without the flagon, has been generally maintained, though 
 this pouring forms no part of the rubrical directions of our 
 Liturgy, either here or at any other period of the service. 
 
 This usage is properly associated also with the primitive 
 custom (prescribed to be used in 1549) of 'putting thereto 
 a little pure and clean water.' 
 
 The preparatory action of mixing water with the wine 
 (besides being connected with the original Act of Institution), 
 was undoubtedly the custom of the time when this Church and 
 Realm received the order of ministering the Sacrament, and 
 it has never been prohibited in the Prayer-Book. The prac- 
 tice is, therefore, a performance of the Ordination vow of
 
 The Prayer-Book. 33 
 
 the English Priesthood, "so to minister the Sacraments as 
 the Lord hath commanded, and as this Church and Realm 
 hath received the same, according to the Commandments of 
 God." A few drops of water are sufficient for compliance with 
 the usage, and in no case should the quantity of water ex- 
 ceed one third of the whole. 
 
 If the chalice is not fitted with a cover, some substitute for 
 a cover should be placed upon it ; a small, square piece of 
 linen, stiffened with cardboard, is sometimes used for this 
 purpose. 
 
 It is desirable that the Priest should, as a general rule, con- 
 secrate all the Bread and Wine that he offers. And in judging 
 the quantity, it is to be remembered that on the one hand the 
 consecration of an excessive amount of the elements involves 
 a serious risk of irreverence in the consumption of what re- 
 mains after Communion ; so on the other hand, the error of 
 consecrating too Httle is to be deprecated, as necessitating 
 a second consecration, and thereby breaking the continuity 
 of the service. 
 
 Many such points in the service are left without direction, 
 or with inconsistent directions, in consequence of the old 
 Liturgical order having been so broken and distorted in the 
 revision of 1552, that subsequent revision has been, and 
 probably will be, unsuccessful in removing the inconsistencies. 
 
 104. If there be no alms or oblations, then shall the words \of accepting 
 our alms and oblations] be left out unsaid. 
 
 105. When the Minister giveth warning for the celebration of the holy 
 Communion, (which he shall always do upon the Sunday, or some Holy- 
 day, immediately preceding), after the Sermon or Homily ended, he shall 
 read this Exhortation following, Dearly beloved, on, &c. 
 
 106. Or, in case he shall see the people negligent to come to the holy 
 Communion, instead of the former, he shall use this Exhortation, Dearly 
 beloved brethren, on, (Sec. 
 
 These exhortations are in anticipation of Communions on 
 subsequent occasions, and are clearly distinct from the notice 
 of Communion directed, in the rubric after the creed, to be 
 given before the sermon, since they must come after the sermon. 
 It is very difficult to say whether they should be read before 
 or after the oftertory and prayer for the Church Militant 
 Probably it was intended to group them generally with the 
 sermon, without disturbing the offertory and prayer for the 
 Church Militant. 
 
 We have here an example of inconsistency in the rubrics of 
 
 D
 
 34 
 
 Interpretations of the Rubrics of 
 
 our Communion Office referred to in the comment on the 
 last rubric, and which is caused by successive attempts at 
 patching (instead of revoking) the alterations made at the 
 revision of 1552. 
 
 These two exhortations, with the third, which is appointed 
 for use on the occasion of Communion, form a great feature 
 of the English rite, but are more appropriate when Commu- 
 nions are rare, than when they are frequent. It is, indeed, 
 somewhat inconsistent to use a prospective exhortation on the 
 occasion of the Communion. It is possible that the expres- 
 sion ' warning ' may be taken to except cases where the Minis- 
 ter does not consider unusual mention to be imperatively 
 necessary, and at any rate to apply only where notice is given 
 before the sermon. 
 
 107. At the time of the celebration of the Communion, the Communi- 
 cants being conveniently placed for the receiving of the holy Sacrament, 
 the Priest shall say this Exhortation, Dearly beloved in the Lord, &c. 
 
 The rubric seems to direct a change of place to be made 
 by the communicants, and indicates, not the general with- 
 drawal of the rest of the congregation, but the separation of 
 the intending communicants into a part of the church by them- 
 selves, after the precedent of the Prayer-Book of 1549, which 
 appoints that ' they shall tarry still in the quire, or in some 
 other convenient place nigh to the quire.' 
 
 Such a re-disposition of the congregation requires time, and 
 would be the opportunity for the retirement of children, or 
 other persons, who may be unable (especially when a sermon 
 has been preached) to stay for the whole service. 
 
 The neglect of this change of place of intending communi- 
 cants has introduced many difficulties connected with the 
 attendance of those who are not prepared to communicate on 
 the occasion, and with the orderly reception of the Com- 
 munion. 
 
 This exhortation gives opportunity for intending communi- 
 cants to reconsider their * mind to come ' on that occasion : 
 it throws upon their consciences with accumulated force the 
 individual responsibility of coming to the Lord's Table, which 
 the relaxation of discipline, and the removal of compulsory 
 confession, had rendered doubly important : and it being 
 impossible that a person inadequately prepared can fulfil on 
 the moment the requisites here enumerated for coming duly 
 to the Lord's Table, they have no alternative but to abstain. 
 
 I
 
 The Prayer-Book. 35 
 
 108, Then shall the Priest say to them that come to receive the 
 holy Communion, Ye that do truly, &c. 
 
 The limitation of this invitation ' to those that come to re- 
 ceive the Holy Communion,' is consistent with the presence 
 of others, and the possible retirement of some of those who 
 (previously to hearing the exhortation) were minded to come, 
 to a part of the church not occupied by communicants. 
 
 109. Then shall this general Confession be made, in the name of all those 
 that are minded to receive the holy Communion, by one of the Ministers ; 
 both he and all the people kneeling humbly upon their knees, and saying, 
 Almighty God, &c. 
 
 This rubric makes it clear that the Confession is primarily 
 intended for those who are about to communicate, though it 
 does not exclude others from joining in it. 
 
 With regard to the manner of making the confession, it 
 must be remembered that the direction that it should be made 
 in the name of all those that are minded to come to the Holy 
 Communion, was worded at a time when a considerable pro- 
 portion of the communicants were too illiterate to follow such 
 a piece of devotion by the use of a book. It was therefore 
 essential that their leader should say it slowly and audibly, if 
 they were to join in it at all. It cannot be said that this reason 
 has wholly disappeared now ; while even for persons of high 
 education, so solemn and suggestive a devotion requires all 
 the assistance of ample time, and faciUty of hearing, that they 
 may join in it devoutly and deUberately. 
 
 The retaining the words ' one of the Ministers,' from the 
 older form of the rubric, implies that if the celebrant have as- 
 sistants one of them may lead the confession. And though 
 it may no longer be read by one of the communicant congre- 
 gation (as it formerly might) still a lay-clerk at the altar is not 
 absolutely excluded. In any case the celebrant, even though 
 not leading the confession, is to kneel. 
 
 no. Then shall the Priest (or the Bishop, being present,) stand up, and 
 turning himself to the people, pronounce this Absolution, Almighty 
 God, &c. 
 
 'The Bishop' means the bishop of the diocese, or other 
 bishop acting in his stead. The words ' stand up,' imply that 
 the celebrant has been kneeling for the confession. 
 
 III. Then shall the Priest say. Hear what, &c.
 
 36 Interpretations of the Rubrics of 
 
 H2. After which the Priest shall proceed, saying, Lift up, &c 
 
 There is authority of ancient custom (though there is no 
 direction for so doing in the rubric) for the Priest to open his 
 arms, and raise his hands, while pronouncing the words ' Lift 
 up your hearts,' which are to be said facing the people. 
 
 113. Then shall the Priest turn to the Lord's Table, and say, It is 
 very, &c. 
 
 The Priest up to this point has been * turning to the people* 
 in accordance with the rubric of the Absolution. He must 
 now turn to the Lord's Table. 
 
 1 14. These words [Holy Father] must be omitted on Trinity-Sunday. 
 
 115. Here shall follow the Proper Preface, according to the time, if 
 there be any specially appointed : or else immediately shall follow, There- 
 fore, &c. 
 
 116. After each of which Prefaces shall immediately be sung or said. 
 Therefore, &:c. 
 
 A comparison with the Books of 1549 and 1552 shews that 
 the time at which the people should join in is at the words 
 * Holy, &c.' 
 
 117. Then shall the Priest, kneeling down at the Lord's Table, say in 
 the name of all them that shall receive the Communion this Prayer fol- 
 lowing, We do not presume, &c. 
 
 The Priest is assumed to be at the Lord's Table, to which 
 he had previously turned, and is merely directed to kneel 
 down where he is. 
 
 118. When the Priest, standing before the Table, hath so ordered the 
 Bread and Wine, that he may with the more readiness and decency break 
 the Bread before the people, and take the Cup into his hands, he shall say 
 the Prayer of Consecration, as folio weth, Almighty God, &c. 
 
 The expression * standing before the Table,' is to be rightly 
 understood by observing that the emphatic word in it is 
 ' standing.' The intention of the framers of this direction 
 was to put an end to the previous posture of kneeling directed 
 in the preceding rubric, and to direct the priest to stand during 
 the consecration. The word ' before ' evidently implies a 
 position in front of the Table, and excludes the end, which- 
 ever way the Table might be placed. 
 
 The ordering the Bread and Wine for the manual acts of 
 consecration, might include the pouring of some of the wine 
 from the flagon into the chalice (if not previously done) ; also
 
 The Prayer-Boo k. 37 
 
 the separation of a part of the bread from the remainder which 
 the Priest does not now intend to consecrate, and pre-emi- 
 nently the arranging conveniently the individual piece to be 
 broken during the consecration. 
 
 The expression ' before the people ' in this rubric, means 
 simply in the presence of the people. 
 
 It was proposed by Baxter, at the Savoy Conference, to 
 direct the Bread to be broken in the sight of the people. 
 The framers of the rubric seem to have rejected the latter 
 part of this proposal, and to have thought it sufficient to direct 
 it to be done in the presence of the people, irrespective ot 
 their being able actually to see it. Any breaking the Bread 
 at this period of the service was then a novelty, and is now 
 peculiar to the English Liturgy. The object of the Puritans 
 probably was to bring the ceremonial acts of the Priest in 
 the Consecration into closer harmony with the order of our 
 Lord's own acts and words in the Institution itself, as recorded 
 in the Synoptic Gospels, and this part of their proposal was 
 conceded by the bishops and the revisers, as not inconsistent 
 with the ancient usage of touching the Bread at this period of 
 the service as {/"breaking it. 
 
 The acts of reverence of the Priest, during and after conse- 
 cration, according to the old English use (as may be plainly 
 seen in the rubrics of the Sarum Missal) consisted not in 
 bending the knee, but in bowing the head and body. 
 
 The custom of elevating the consecrated Elements was pro- 
 bably connected with the Jewish heave-offering, and its idea 
 of heavenward oblation. It was directed by the most ancient 
 Liturgies, but was expressly prohibited in the Prayer-Book 
 of 1549- This prohibition, however, was withdrawn in 1552. 
 The elevation cannot therefore be unlawful, though certainly 
 it is not obligatory. The ancient rubric of Sarum gives, as 
 a first alternative respecting the height of elevation of the 
 chaUce, that it should be raised to the height of the breast. 
 And this, therefore, would be a sufficient compliance with 
 ancient custom. 
 
 There seems to be no reason for pronouncing the words of 
 Institution in a different voice from the rest of the Prayer. 
 See note e, p. 28. 
 
 119. ♦Here the Priest is to take the Paten into his hands : 
 
 120. +And here to break the Bread : 
 
 121. +And here to lay his hand upon all the Bread.
 
 38 Interpretations of the Rubrics of 
 
 122. II Here he is to take the Cup into his hand : m 
 
 123. § And here to lay his hand upon every vessel (be it Chalice or " 
 Flagon) in which there is any Wine to be consecrated. 
 
 The direction of the Priest to ' lay his hand upon all the 
 Bread and every vessel,' indicates the extreme care of the 
 Church that none of the Bread and Wine intended for the 
 Communicants should be overlooked in the performance of 
 the manual acts. 
 
 It is better not to consecrate wine in the flagon (though 
 the rubric permits it) except in the emergency of having only 
 one chalice, and a very large number of communicants. 
 Even in that case, a second consecration in the chalice would 
 perhaps be preferable. 
 
 124. Then shall the Minister first receive the Communion in both kinds 
 himself, and then proceed to deliver the same to the Bishops, Priests, and 
 Deacons, in like manner, (if any be present,) and after that to the people 
 also in order, into their hands, all meekly kneeling. And, when he de- 
 livereth the Bread to any one he shall say, The Body, &c. 
 
 This rubric, with the Twenty-first Canon, obliges the cele- 
 brant to receive the Communion every time that he celebrates, 
 even if he shall do so more than once in the same day. He 
 does so as a part of the sacrificial action, which is not com- 
 plete unless a portion of the sacrifice is consumed by the 
 off'ering Priest. For this reason he communicates himself, 
 standing, as distinct from the congregation, and completing 
 the essentials of the Sacrifice in his priestly character. 
 
 As he is not ministering to others when communicating 
 himself, he should not speak audibly in so doing. 
 
 He is to deliver the Sacrament first of all to the Clergy 
 assisting in the service, beginning with the Gospeller and 
 Epistoler, in accordance with the reason assigned in the ru- 
 bric of 1549 for so doing, viz. that they may be ready to help 
 the chief minister. 
 
 The order of communicating the rest of the Clergy, and thej 
 lay congregation, would be as follows : — i. To the Metropo-j 
 litan of the Province (if present). 2. To the Bishop of thej 
 Diocese (if present). 3. To other Metropolitans and Bishops] 
 (if present), in the order of their seniority of consecration] 
 respectively. 4. Priests or Deacons. 5. Lay choristers, and] 
 6. The rest of the laity. 
 
 *In like manner' means 'in both kinds.'
 
 The Prayer-Book. 39 
 
 ' In order.' These words may refer to the distinction of 
 sexes, as in the Clementine Liturgy ?, or more generally to the 
 usage of taking the Sacrament to the people in their places in 
 the choir, in contrast with the present usage of coming up to 
 the altar-step. At all events, here is no recognition of the 
 practice of communicating by railsful. 
 
 ' Into their hands.' It was prescribed in the Prayer-Book 
 of 1549, *' that, although it be read in ancient writers that the 
 people, many years past, received at the Priest's hands the 
 Sacrament of the Body of Christ in their own hands, and no 
 commandment of Christ to the contrary : yet for as much as 
 they many times conveyed the same secretly away, kept it 
 with them, and diversely abused it to superstition and wicked- 
 ness : lest any such thing hereafter should be attempted, and 
 that a uniformity might be used throughout the whole realm, 
 it is thought convenient the people commonly receive the 
 Sacrament of Christ's body in their mouths at the Priest's 
 hand." In 1552, the manner of receiving was again put back 
 to the use of the hands, and this has been continued since, 
 so that the receiving in the mouth is unrubrical now ^. 
 
 Whatever be the manner of holding out the hands for the 
 purpose of reception, the Sacrament should, in order to avoid 
 the possibility of accident, be placed firmly and safely in the 
 hands of the recipient, and not merely offered to be accepted 
 with the fingers. 
 
 The words 'meekly kneeling' in this rubric exclude pros- 
 tration, which is not kneeling. 
 
 The expression ' to anyone,' coupled with the use of the 
 singular number in the address to the recipient, obliges the 
 Priest to repeat the words of administration in delivering 
 the Sacrament to each communicant separately. 
 
 The rubric is not clear on the point, whether the Priest 
 
 8 The order of reception in the Clementine Liturgy is : — The Bishop, 
 priests, deacons, sub-deacons, readers, singers, monastics, deaconesses, re- 
 ligious virgins and widows, children, all the people in order (apparently 
 first men, and then women). 
 
 '^ The direction of St. Cyril of Jerusalem was to use the hands, making 
 the left hand a throne for the right, and hollowing the palm of the right 
 to receive the Body of Christ. 
 
 The fact of receiving in the hands is also noticed by Tertullian in blam- 
 ing people for using for purposes which he considered unworthy the hands 
 which they had held forth to receive God.
 
 40 Interpretations of the Rubrics of 
 
 should give the Sacrament of the Body as soon as he has 
 pronounced the words ' The Body of our Lord Jesus Christ,' 
 (when the communicant may be supposed to have made an 
 act of faith in the mystery of the Sacrament,) or whether he 
 should give it at the end of the whole of the first sentence of 
 administration, as he says the word * Take.' At all events, he 
 should not wait until he has completed the second sentence. 
 
 The words of administration should be distinctly pro- 
 nounced, so as to be audible to the communicant. See 
 note e, p. 28. 
 
 125. And the Minister that delivereth the Cup to any one shall say, The 
 Blood, &c. 
 
 Although the word ' Minister ' is used for priest in the pre- 
 ceding rubric and elsewhere, yet in this place it implies an 
 important distinction between a Priest and a Deacon, the 
 latter being forbidden by ancient Canons of the Church to 
 deliver the Bread. And when it is declared in the Ordina- 
 tion of Deacons that it appertaineth to the office of a Deacon 
 to help the Priest in the distribution of the Holy Communion, 
 this help must be confined to the distribution of the Wine. 
 
 The rubric for the delivery of the species of Bread (directing 
 it to be given into the hands of the communicants), seems to 
 govern generally the administration of the Cup, though the 
 words ' into their hands ' do not occur in this rubric. Thus, 
 the omission of these words leaves it open to the discretion of 
 the Minister to retain his hold of the Cup while the communi- 
 cant uses his hands for the purpose of guiding it. But in no 
 case should the communicant abstain from using the hands at 
 all, unless absolutely disabled from doing so. 
 
 It is to be noted that the directions of the rubrics on the 
 subject of the administration of the Sacrament, are intended 
 for the guidance of the Priest. No similar details are specified 
 for the acts of the communicants. Hence the celebrant will 
 use a wise discretion in not enforcing exact uniformity in the 
 mode of reception adopted by individuals, provided it be 
 reverent, and does not endanger the safety of the Sacrament. 
 
 There seems to be no warrant, in the P2nglish use, for 
 making the sign of the cross with the consecrated species, 
 paten, or chalice, in front of the communicant, at the moment 
 of administration. At the end of the words of administration 
 provided for the celebrant at the moment of his own Commu- 
 nion, in the old Sarum rite, occurs the formula ' tj^ In Nomine 

 
 The Prayer-Book. 41 
 
 Patris,' &:c., and the sign of the Cross was directed to be 
 made with the Body of the Lord. A similar direction was 
 given for the chalice, which the Priest was at that moment 
 holding in his hands. But this formula does not seem to have 
 been used in communicating the people. If the sign of the 
 cross had been intended to be used in the Order of Commu- 
 nion of 1548 (the first formula of administration in English), 
 we may certainly presume that it would have been notified or 
 printed as a guide, as it is in the Book of 1549, in the Prayer 
 of Consecration, and in the Blessing of the Marriage Service. 
 But no such guide is to be found, either there, or in any subse- 
 quent formula of administration; nor does there seem to be 
 any ancient precedent or tradition for its use in that place. 
 Moreover, there is a risk attending the practice, especially in 
 the case of a large chalice nearly full of wine. 
 
 126. If the consecrated Bread or Wine be all spent before all have com- 
 municated, the Priest is to consecrate more according to the Form before 
 prescribed: beginning at [Oi(r Saviour Christ in the same night, &c.] 
 for the blessing of the Bread ; and at \_Likewise after Supper, &;c. ] for the 
 blessing of the Cup. 
 
 The necessity for consecrating more of the species of Bread 
 can almost invariably be avoided by subdividing what is al- 
 ready consecrated. 
 
 127. When all have communicated, the Minister shall return to the Lord's 
 Table, and reverently place upon it what remaineth of the consecrated Ele- 
 ments, covering the same with a fair linen cloth. 
 
 The direction is express to place ' what remaineth of the 
 consecrated elements ' upon the Lord's Table. The Priest is, 
 therefore, not at liberty to consume what remains at this pe- 
 riod of the service. 
 
 In arranging ' what remaineth of the consecrated elements,' 
 the cover previously used, and not the paten, should be placed 
 upon the chalice. The fair Hnen cloth, or veil, should be large 
 enough to cover thoroughly the whole of both chalice and 
 paten, when the paten is placed in front of the chalice. It 
 should be observed, that the employment of the word ' linen ' 
 excludes a fabric of other material, such as silk or cotton. 
 
 128. Then shall the Priest say the Lord's Prayer, the people repeating 
 after him every Petition. 
 
 129. After shall be said as followeth, O Lord and, <S:c. 
 130. Or this, Almighty and, (Sec.
 
 42 Interpretations of the Rubrics of 
 
 131. Then shall be said or sung, Glory be to God, &c. 
 The Gloria in Excelsis, as it originally stood at the begin- 
 ning of the office, in the Prayer-Book of 1549, being an open- 
 ing Act of Praise, was sung by the Priest and Clerks while the 
 people were standing. In its altered position, it may be re- 
 garded rather as a prayer. It seems reasonable that when it 
 is sung in a choral celebration, the people should stand, as for 
 an Act of Praise ; and that when it is said without music, 
 and in a plain celebration, the people may treat it chiefly as 
 a prayer, and so kneel. 
 
 132. Then the Priest (or Bishop if he be present) shall let them depart 
 with this Blessing. 
 
 For the meaning of the expression 'or bishop if he be 
 present,' see the note on rubric No. no, p. 35. 
 
 The words 'let them depart' imply that the congregation 
 are not to dismiss themselves previously. Archbishop Grindal, 
 in his injunctions to the Province of York in 157 1, forbad the 
 Minister to pause or stay between the Morning Prayer, Litany, 
 and Communion, and directed him " to continue and say 
 them, &c., without any intermission, to the intent that the 
 people may continue together in prayer and hearing the word 
 of God, and not depart out of the Church during all the time 
 of the whole Divine Service." 
 
 The whole of the Blessing, including ' The peace of God,' 
 &c., should be pronounced turning to the people. 
 
 The custom of reading St. John i. i — 13 aloud at the altar 
 after the service is ended, adopted from the Roman Missal, 
 has lately been introduced in some churches. Such public 
 use of this Scripture has no authority, and is in direct oppo- 
 sition to the ancient English custom of the Priest reciting it 
 privately, on his way to the sacristy. 
 
 133. Collects to be said after the Offertory, when there is no Communion, 
 every such day one or more ; and the same may be said also, as often as 
 occasion shall serve, after the Collects either of Morning or Evening Prayer, 
 Communion, or Litany, by the discretion of the Minister. 
 
 134. Upon the Sundays and other Holy-days (if there be no Communion) 
 shall be said all that is appointed at the Communion, until the end of the 
 general Prayer [For the whole state of Christ's Church militant here in earthy 
 together with one or more of these Collects last before rehearsed, conclud- 
 ing with the Blessing. 
 
 135. And there shall be no celebration of the Lord's Supper, except 
 there be a convenient number to communicate with the Priest, according 
 to his discretion. 
 
 i
 
 The Prayer-Book. 43 
 
 136. And if there be not above twenty persons in the Parish of discretion 
 to receive the Communion ; yet there shall be no Communion, except four 
 (or three at the least) communicate with the Priest. 
 
 In considering the operation of the two last rubrics, it 
 must be remembered — i. That the Prayer-Book gives the 
 Curate no authority to dismiss non-communicants. — 2. That 
 the system of separating the communicants from the rest 
 of the congregation, which underHes the rubrics in the ear- 
 lier part of the office, has generally ceased to be observed. 
 — 3. That the order for signifying the names of intending 
 communicants, at least some time the day before, has fallen 
 into abeyance. — 4. That the Curate has no opportunity of 
 interrupting the Service for the purpose of making inquiry 
 among the congregation of their individual intentions in this 
 respect. The Curate, therefore, has no means of obtaining 
 information whereon to exercise the discretion to which this 
 rubric refers. It may happen that there being more than three 
 or four in the church when he begins the Service, some may 
 depart before Communion. If there be fewer, some may arrive 
 later with the intention of communicating. In short, he cannot 
 be certain whether or not the number of communicants be 
 below the minimum until he has communicated himself". 
 
 It seems then that the utmost he can do, in order to com- 
 ply with this part of the rubric, is to avoid any deliberate 
 promoting of Solitary Communion, or nearly Solitary Com- 
 munion. 
 
 In accordance with the general protest of this rubric against 
 Solitary Communion of the Priest, he should, at all celebra- 
 tions, be very careful to allow ample time for the people to 
 present themselves for Communion, not beginning the Lord's 
 Prayer until it is quite evident that none who intend to com- 
 municate remain without having done so. 
 
 137. And in Cathedral and Collegiate Churches, and Colleges, where 
 there are many Priests and Deacons, they shall all receive the Communion 
 with the Priest every Sunday at the least, except they have a reasonable 
 cause to the contrary. 
 
 This rubric affords no ground for the opinion that Commu- 
 nions should not be more frequent than weekly. The direc- 
 
 * There seems a disposition to reduce the minimum lower than that ap- 
 pointed in our Rubric. The Lower House of Convocation of Canterbury 
 have recommended its reduction to two or three, and the testimony of Bi- 
 shop Torry to the ancient usage of the Scottish Church is that one was 
 considered sufficient.
 
 44 Interpretations of the Rubrics of 
 
 tion that the Clergy when numerous should all receive the 
 Communion every Sunday at the least, so far from debarring 
 them or any one else from the privilege of more frequent 
 Communions, implies that a weekly Communion is the lowest 
 standard in such cases. Any other principle of interpreting 
 the words ' at the least,' in this and in the later paragraph of 
 this rubric (where the laity are required to receive three times 
 in the year at the least), would involve a prohibition to the 
 laity against receiving more than three times in the year. 
 
 Bishop Cosin was of opinion that when the Church enjoined 
 her Priests and Deacons to communicate every Sunday at 
 least, she supposed it " ought and should be done by them 
 oftener. And from hence was it that the Collects, Epistles, 
 and Gospels were appointed upon the Sundays and Holy-days, 
 and a rubric made at the beginning of the Service Book for 
 the Collects, Epistles, and Gospels to serve all the week-days, 
 that were used on the Sunday — that is, at any time when there 
 is a Communion on the week-day. And, certainly, though it 
 be no fault to read the Collects, Epistles, and Gospels either 
 upon Sundays or week-days ; yet to read them, and not to go 
 on with the Communion, is contrary to the intent of our 
 Church, that, if there were any company, intended a Commu- 
 nion every day, for the continuing of the daily sacrifice in the 
 Church, ever used till Calvinism sprung up, and leaped over 
 into England J." 
 
 It was a principle affirmed by Hooker and Archbishop Laud 
 as well as by Bishop Cosin, and still later by Archbishop 
 Sheldon in 1670, that the practice of cathedrals or mother 
 churches was intended to be a pattern for that of parochial 
 churches. Wherever, therefore, the Clergy form a company 
 sufficient for communion they ought not to communicate 
 less often than every Sunday, and may well do so oftener, even 
 daily ; and wherever a company of communicant laity desire 
 a like privilege, they are not debarred from it by this rubric. 
 
 138. And to take away all occasion of dissension, and superstition, 
 which any person hath or might have concerning the Bread and Wine, it 
 shall sufifice that the Bread be such as is usual to be eaten ; but the best 
 and purest Wheat Bread that conveniently may be gotten. 
 
 The words * shall suffice ' do not exclude a higher alterna- 
 tive, as may be seen in the rubric of administration of Bap- 
 
 j Cosin's Works, A.-C.L. Edition, vol. v. p. 129.
 
 The Prayer-Book. 45 
 
 tism to Infants, where they are employed in the recognition 
 of the validity of baptism by pouring, though it is not equally 
 significant with, and certainly is not exclusive of, baptism by 
 dipping. The true meaning is expanded in the corresponding 
 rubric of the Scottish Liturgy of [637 : — " Though it be law- 
 ful to have wafer bread, it shall suffice that the bread be such 
 as is usual ; yet the best and purest wheat bread that con- 
 veniently may be gotten." This is more strongly expressed 
 by Bishop Cosin, in his comment on the similar rubric in the 
 Prayer-Book of 1604: — "It is not here commanded that no 
 unleavened or wafer bread be used, but it is said only that 
 the other bread shall suffice. So that, though there was no 
 necessity, yet there was a liberty still reserved of using wafer 
 bread, which was continued in divers churches of the kingdom 
 and Westminster for one) till the 17th of King Charles ^. 
 The first use of the common bread was begun by Farel and 
 Viret at Geneva, in 1538, which so offended the people there, 
 and their neighbours at Lausanne and Berne (who had called 
 a synod about it), that both Farel and Viret and Calvin and 
 all were banished for it from the town ; where aftenvards, the 
 wafer bread being restored, Calvin thought fit to continue it, 
 and so it is at this day." 
 
 The rubric insists that great care should be taken in the 
 selection of the bread; wherefore the Curate and Church- 
 wardens should not be content with the first bread that comes 
 to hand. Indeed, the ordinary bread of commerce scarcely 
 comes up to the standard of excellence and purity here re- 
 quired. There is no mention of any corresponding care about 
 the wine. But considerations of reverence obviously demand 
 a similar standard of excellence and purity ; and it is much 
 to be wished that more attention were paid to this point. 
 The thick and syrupy wines, commonly made up for this 
 sacred use, are undesirable ; on the other hand, unfermented 
 grape juice is not wine \ 
 
 ^ This is A.D. 1643, the date of the total abrogation of the Prayer-Book. 
 
 ' A distinction must, however, be drawn between the natural juice 
 freshly pressed from the grape which has sometimes been allowed as valid 
 matter for the Sacrament in cases of necessity, and the compounds now 
 sold as 'non-alcoholic' or 'unfermented' wines. The reason why the 
 former may be allowed is because it is potentially wine, and so to speak 
 a child-wine, and would become true wine, if given time. But the prin- 
 ciple of wine has been killed in the latter cases, so that the artificial fluids 
 in question not only are not wine, but never can become wine, and are
 
 46 Interpretations of the Rubrics of 
 
 139. And if any of the Bread and Wine remain unconsecrated, the 
 Curate shall have it to his own use : but if any remain of that which was 
 consecrated, it shall not be carried out of the Church, but the Priest and 
 such other of the Communicants as he shall then call unto him, shall, 
 immediately after the Blessing, reverently eat and drink the same. 
 
 This rubric provides for the reverent consumption of the 
 consecrated species. 
 
 The direction to drink the Wine, as well as to eat the 
 Bread, reverently, is imperative to compel the consumption 
 of the Wine, as well as of the Bread. It is most desirable 
 that care should be taken in the consecration that no more 
 of the consecrated elements should remain than the celebrant 
 can conveniently consume without assistance. But if it should 
 happen that he finds it necessary to call to him other com- 
 municants for the purpose of consuming a considerable sur- 
 plus, the word ' reverently ' implies that they should receive it 
 in the same posture in which they communicated. 
 
 The prohibition against carrying the unconsumed remainder 
 of the consecrated elements out of church involves the cleans- 
 ing the vessels in church. This should be done by the Priest 
 himself. Although the Service has been concluded, the people 
 are not required to withdraw immediately : indeed, if all left 
 immediately after the blessing, the Priest could not call unto 
 him any of them for the purpose of consuming the remainder 
 of the consecrated elements. 
 
 The method of cleansing, which is really intended to ensure 
 the entire consumption of all that remains, is not prescribed, 
 and the word ' reverently ' leaves much to the discretion of the 
 Priest, while it certainly applies as much to his demeanour as 
 to that of the people ^." 
 
 therefore invalid matter. The statement that the Jews employ unfer- 
 mented wine at the Passover, is contrary to fact. They could not have 
 employed it in our Lord's time, because the process of arresting fermenta- 
 tion during so long an interval as that between the vintage and the Pass- 
 over, was unknown until very lately ; and the Passover cup is -now natu- 
 rally fermented grape wine, carefully watched from the grape to the bottle 
 to provide against accidental admixture from without : while vinegar, 
 itself the product of two processes of fermentation, is also used by them 
 at the Passover. 
 
 ""Note. — It is sometimes customary, with a view of scrupulously con- 
 suming the entire of the consecrated wine, to cleanse the chalice with 
 a little wine previously to using water ; and not to pour away any water 
 thus used until it is absolutely certain that all the consecrated species has 
 been consumed. In the rare cases where wine has been consecrated in 
 the flagon, that vessel must be cleansed with the same care as the chalice.
 
 The Prayer-Book. 47 
 
 140. The Bread and Wine for the Communion shall be provided by the 
 Curate and the Church-wardens at the charges of the Parish. 
 
 141. And note, that every Parishioner shall communicate at the least three 
 times in the year, of which Easter to be one. And yearly at Easter every 
 Parishioner shall reckon with the Parson, Vicar, or Curate, or his or their 
 Deputy or Deputies ; and pay to them or him all Ecclesiastical Duties, 
 accustomably due, then and at that time to be paid. 
 
 142. After the Divine Service ended, the money given at the Offertory 
 shall be disposed of to such pious and charitable uses, as the Minister and 
 Church-wardens shall think fit. Wherein if they disagree, it shall be dis- 
 posed of as the Ordinary shall appoint. 
 
 143. Whereas it is ordained in this Office for the Administration of the 
 Lord's Supper, that the Communicants should receive the same kneel- 
 ing; &c.
 
 THE MINISTRATION OF 
 PUBLICK BAPTISM OF INFANTS, 
 
 TO BE USED IN THE CHURCH. 
 
 144. The people are to be admonished, that it is most convenient that 
 Baptism should not be administered but 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 be 
 newly baptized into the number of Christ's Church ; as also because in the 
 Baptism of Infants every Man present may be put in remembrance of his 
 own profession made to God in his Baptism. For which cause also it is 
 expedient that Baptism be ministered in the vulgar tongue. Never- 
 theless, (if necessity so require,) Children may be baptized upon any 
 other day. 
 
 The main object of the rubric is that there should be 
 a good congregation ; and in preferring ' Sundays and other 
 Holydays' to other days, because 'the most number of people' 
 then ' come together,' the rubric implies that some come to- 
 gether on all days, viz., to daily Morning and Evening 
 Prayer. 
 
 145. And note, that there shall be for every Male-child to be baptized 
 two Godfathers and one Godmother ; and for every Female, one Godfather 
 and two Godmothers. 
 
 The twenty-ninth canon of 1603 forbade parents, that is 
 fathers, to be godfathers for their own children ; but this pro- 
 hibition was abolished by the Convocation of Canterbury in 
 1865, though the amended canon has not yet received the 
 sanction of the Crown. So that the law on the subject has 
 been for sixteen years in a state of transition, and a custom 
 of admitting fathers to be godfathers for their children is 
 growing up. 
 
 146. When there are Children to be baptized, the Parents shall give 
 knowledge thereof over night, or in the morning before the beginning of 
 Morning Prayer, to the Curate. And then the Godfathers and God- 
 mothers, and the people with the Children, must be ready at the Font, 
 either immediately after the last Lesson at Morning Prayer, or else 
 immediately after the last Lesson at Evening Prayer, as the Curate 
 by his discretion shall appoint. And the Priest coming to the Font, 
 (which is then to be filled with pure Water,) and standing there, 
 shall say, Hath this child, &c. 
 
 The use of the word ' Priest ' here should not be taken to 
 exclude the ministration of a Deacon in the absence of 
 
 
 I
 
 Interpretations of the Rubrics, &zc. 49 
 
 the Priest, inasmuch as the Ordination Service empowers 
 a Deacon to baptize. But it seems to exclude the minis- 
 tration of a Deacon in the presence of the Priest. 
 
 The font should be filled immediately before the Baptism, 
 so that the water may be pure and fresh. 
 
 The official dress for the Priest is a surplice and a stole. 
 
 It is the custom of some Churches to use a shell for pour- 
 ing water on the child ; and it ensures the application of suf- 
 ficient water. It is convenient, besides adding to the dignity 
 of the Sacrament, that when it is ministered according to the 
 rubric at Morning or Evening Prayer, the Priest should be 
 attended to the font by two or more of the choir, who will 
 hand him the shell, or napkin, or hold the book when re- 
 quired. 
 
 147. If they answer, A^o: Then shall the Priest proceed as foUoweth. 
 Dearly beloved, &c. 
 
 148. Then shall the Priest say, 
 Let us pray. 
 
 At the words 'Let us pray,' the general congregation, as 
 well as those immediately concerned in the Baptism, should 
 kneel, the Priest continuing to stand. 
 
 The Collects, ' Almighty and Everlasting God,' and ' Al- 
 mighty and Immortal God,' should be said by the Priest only, 
 the people saying ' Amen.' 
 
 149. Then shall the people stand up, and the Priest shall say, Hear the 
 words, (S:c. 
 
 150. After the Gospel is read, the Minister shall make this brief Ex- 
 hortation upon the words of the Gospel. Beloved, ye hear, &c. 
 
 151. Then shall the Priest speak unto the Godfathers and Godmothers 
 on this wise. Dearly beloved, &c. 
 
 152. Then shall the Priest say, O merciful God, &c. 
 In the Book of 1549 the Sign of the Cross was directed to 
 be made in the water at the words ' Sanctify this fountain of 
 Baptism,' which correspond to and are in substance restored 
 by the words ' Sanctify this water ' in this prayer, introduced 
 in the revision of 1662. It seems therefore admissible to 
 restore also the act of blessing which formerly accompanied 
 the words now restored in substance. 
 
 153. Then the Priest shall take the Child into his hands, and shall say 
 to the Godfathers and Godmothers, 
 
 Natne this Child, 
 E
 
 50 Interpretations of the Rubrics of 
 
 154. And then naming it after them (if they shall certify him that the 
 Child may well endure it) he shall dip it in the Water discreetly and 
 warily, saying, N. I baptize thee, &c. 
 
 155. But if they certify that the Child is weak, it shall suffice to pour 
 Water upon it, saying the foresaid words. N. I baptize thee, &c. 
 
 Whereas in other parts of the offices of Baptism the Minister 
 is specially directed to ask certain questions of the sponsors, 
 but is not so directed here, it may be concluded that he is not 
 under obligation to volunteer the inquiry whether or not the 
 child be weak ; but may baptize in the usual way by pouring, 
 unless the sponsors request him to baptize by dipping. And 
 practically, notice of such request should be given previously, 
 in order that proper preparation should be made. 
 
 156. Then the Priest shall say. We receive, &c. 
 157. *Here the Priest shall make a Cross upon the Child's forehead. 
 The ancient custom was to make the cross on the child's 
 forehead with the thumb. No water should be used. 
 158, Then shall the Priest say. Seeing now, &c. 
 Although all direction for the disposal of the child is 
 omitted, it stands to reason that the Minister must give back 
 the child, and care should be taken to give it to a sponsor, 
 and not to a nurse. 
 
 159. Then shall be said, all kneeling; Our Father, &c. 
 160. Then shall the Priest say. We yield Thee, &c. 
 161. Then, all standing up, the Priest shall say to the Godfathers and 
 Godmothers this Exhortation following. Forasmuch, &c. 
 
 162. Then shall he add and say, Ye are to, &c. 
 
 163. It is certain, by God's Word, that Children which are baptized, 
 dying before they commit actual sin, are undoubtedly saved. 
 
 164. To take away all scruple concerning the use of the sign of the Cross 
 in Baptism ; the true explication thereof, and the just reasons for the re- 
 taining of it, may be seen in the xxxth Canon, first published in the Year 
 MDCIV. 
 
 THE MINISTRATION OF 
 
 PRIVATE BAPTISM OF CHILDREN 
 
 IN HOUSES. 
 
 165. The Curates of every Parish shall often admonish the people, that 
 they defer not the Baptism of their Children longer than 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.
 
 The Prayer-Book. 51 
 
 166. 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 : 
 
 167. First, let the Minister of the Parish (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 Publick 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 ; N. I baptize thee, Sic. 
 
 Bishop Cosin observes : " It is not here said what shall 
 be done in case a lawful Minister cannot be found ; or 
 whether the child ought to be baptized again, or no, when 
 only a midwife, or some other such, hath baptized it before." 
 According to the ancient custom of the church, recognized 
 and affirmed in the case of Mastin v. Estcott (1841), a child 
 baptized by a layman is vaUdly baptized. It follows, that 
 though Baptism by any other than a Bishop, Priest, or Deacon 
 is discouraged, and is only excusable in extreme necessity, 
 the Sacrament should not be repeated. 
 
 In selecting the Collects for use after the Lord's Prayer, 
 the ^Minister should be careful to prefer those which would 
 not be used in the church, when the child (if it afterwards 
 live) is brought into the church. He will therefore say (if 
 time and present exigence will suffer) the Collects beginning, 
 
 Almighty everlasting God, who of Thy great mercy, &c. 
 
 Almighty and Immortal God, the aid of all that need, &c. 
 
 O merciful God, grant that the old Adam, &c. 
 
 Almighty ever-living God, &c., which last Collect should 
 always be used, except in a case of extremest urgency. 
 
 168. Then, all kneeling down, the Minister shall give thanks unto God, 
 and say, We yield Thee, &c. 
 
 169. And let them not doubt, but that the Child so baptized is lawfully 
 and sufficiently baptized, and ought not to be baptized again. 
 
 The Receiving of the Child in the Church. 
 
 170. Yet nevertheless, if the Child, which is after this sort baptized, do 
 afterward live, it is expedient that it be brought into the Church, to the 
 intent that, if the Minister of the same Parish did himself baptize that 
 Child, the Congregation may be certified of the true Form of Baptism, by 
 him privately before used : In which case he shall say thus, I certify 
 you, &c.
 
 52 Interpretations of the Rubrics of 
 
 171. But if the Child were baptized by any other lawful Minister, then 
 the Minister of the Parish, where the Child was born or christened, shall 
 examine and try whether the Child be lawfully baptized, or no. 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, By whom, &c. 
 
 172. And if the Minister shall find by the answers of such as bring the 
 Child, that all things were done as they ought to be ; then shall not he 
 christen the Child again, but shall receive him as one of the flock of true 
 christian people, saying thus, I certify you, &c. 
 
 173. After the Gospel is read, the Minister shall make this brief Exhorta- 
 tion upon the words of the Gospel. Beloved, ye hear, &c. 
 
 174. Then shall the Priest demand the Name of the Child; which 
 being by the Godfathers and Godmothers pronounced, the Minister 
 shall say, Dost thou, &c. 
 
 175. Then the Priest shall say, We receive, &c. 
 
 176. *Here the Priest shall make a Cross upon the Child's forehead. 
 
 177. Then shall the Priest say, Seeing now, &c. 
 
 178. Then shall the Priest say, We yield Thee, &c. 
 
 179. Then, all standing up, the Minister shall make this Exhortation to 
 the Godfathers and Godmothers. Forasmuch, &c. 
 
 The final exhortation in the Office of Public Baptism was 
 probably omitted here by an oversight, and should be used. 
 
 180. But if they which bring the Infant to the Church do make such un- 
 certain answers to the Priest's questions, as that it cannot appear that the 
 Child was baptized with Water, In the Name of the Father, and of the Son, 
 and of the Holy Ghost, (which are essential parts of Baptism,) then let the 
 Priest baptize it in the form before appointed for Publick Baptism of In- 
 fants ; saving that at the dipping of the Child in the Font, he shall use 
 this form of words. If thou art not, &c. 
 
 It seems very difficult, if not impossible, to combine pro- 
 perly the Office for Public Baptism with that for the reception 
 'of infants brought to church after having been privately bap- 
 tized. But if it must be attempted (and in large parishes it is 
 difficult to avoid it), the Office of Public Baptism should be 
 used, with the interposition (immediately after the reception 
 of the infants then baptized) of the inquiries and certificates 
 of the children privately baptized, and of their reception into 
 the Church. The Office of Public Baptism can be taken! 
 up again at the words, ' Seeing now, dearly beloved brethren,' | 
 and continued to the end.
 
 The Prayer-Book. 53 
 
 THE MINISTRATION OF 
 BAPTISM TO SUCH AS ARE OF RIPER YEARS, 
 
 AND ABLE TO ANSWER FOR THEMSELVES. 
 
 181. When any such persons, as are of riper years, are to be baptized, 
 timely notice shall be given to the Bishop, or whom he shall appoint 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 exhorted to prepare themselves with 
 Prayers and Fasting for the receiving of this holy Sacrament. 
 
 The duty of giving notice to the Bishop is not laid upon 
 the Curate, but upon the parents, or some other discreet per- 
 sons. He is not therefore bound to give such notice. 
 
 182. And if they shall be found fit, then the Godfathers and Godmothers 
 (the people being assembled upon the Sunday or Holy-day appointed) 
 shall be ready to present them at the Font immediately after the second 
 Lesson, either at Morning or Evening Prayer, as the Curate in his discre- 
 tion shall think fit. 
 
 183. And standing there, the Priest shall ask, whether any of the 
 persons here presented be baptized, or no : If they shall answer, No ; 
 then shall the Priest say thus, Dearly beloved, &c. 
 
 184. Then shall the Priest say, 
 
 Let us pray. 
 
 185. (And here all the Congregation shall kneel.) 
 
 186. Then shall the people stand up, and the Priest shall say, Hear the 
 words, &c. 
 
 187. After which he shall say this Exhortation following. Beloved, ye 
 hear, &c. 
 
 188. Then the Priest shall speak to Xkio. persons to be baptized on this 
 wise : Well-beloved, &c. 
 
 189. Then shall the Priest demand of each of the persons to be baptized, 
 severally, these Questions following : Dost thou, &c. 
 
 190. Then shall the Priest say, O merciful God, &c. 
 191. Then shall the Priest take each person to be baptized by the right 
 hand, and placing him conveniently by the Font, according to his dis- 
 cretion, shall ask the Godfathers and Godmothers the Name ; and then 
 shall dip him in the water, or pour water upon him, saying, N. I baptize 
 thee, &c. 
 
 If a person desire baptism by dipping, every effort should 
 be made to provide means for the due administration of the 
 Sacrament after the primitive manner. 
 
 192. Then shall the Priest say. We receive, &c. 
 193. *Here the Priest shall make a Cross upon the person's forehead.
 
 54 Interpretations of the Rubrics of 
 
 194. Then shall the Priest say, Seeing now, dearly beloved, &c. 
 195. Then shall be said the Lord's Prayer, all kneeling. 
 
 196. Then, all standing up, the Priest shall use this Exhortation follow- 
 ing ; speaking to the Godfathers and Godmothers first. Forasmuch as, &c. 
 
 197. (And then, speaking to the new haiptized persons, he shall proceed, 
 and say,) And as for you, &c. 
 
 198. It is expedient that every person, thus baptized, should be confirmed 
 by the Bishop as soon after his Baptism as conveniently may be ; that so 
 he may be admitted to the holy Communion. 
 
 199. If any persons not baptized in their infancy shall be brought to be 
 baptized before they come to years of discretion to answer for themselves ; 
 it may suffice to use the Office for Public Baptism of Infants, or (in case of 
 extreme danger) the Office for Private Baptism ; only changing the word 
 [In/ani] for \_Child or Person'] as occasion requireth. 
 
 200. A CATECHISM, 
 
 That is to say. 
 
 An Instruction to be learned of every person, before he be 
 
 brought to be confirmed by the Bishop. 
 
 201. The Curate of every Parish shall diligently upon Sundays and 
 Holy-days, after the second Lesson at Evening Prayer, openly in the 
 Church instruct and examine so many Children of his Parish sent unto 
 him, as he shall think convenient, in some part of this Catechism. 
 
 The time of Catechising was fixed by the 59th Canon of 
 1603, and by the Prayer-Book up to 1662, to be "before 
 Evening Prayer." In 1662, this was changed to "after the 
 Second Lesson." It must l3e remembered that in 1662 the 
 Evening Prayer was said or sung in the afternoon only. 
 
 AVhile the edifying effect of public Catechising is very great, 
 it must be admitted that the introduction of Sunday-schools 
 into the Church system, together with the change in the hours 
 of Divine Service, have undoubtedly altered the conditions 
 which rendered it necessary to provide so definite an order 
 as this. 
 
 202. And all Fathers, Mothers, Masters, and Dames, shall cause their 
 Children, Servants, and Apprentices, (which have not learned their Cate- 
 chism,) to come to the Church at the time appointed, and obediently to 
 heai% and be ordered by the Curate, until such time as they have learned 
 all that is here appointed for them to learn. 
 
 203. So soon as Children are come to a competent age, and can say, in 
 their Mother Tongue, the Creed, the Lord's Prayer, and the Ten Com- 
 mandments ; and also can answer to the other Questions of this short 
 Catechism ; they shall be brought to the Bishop. And every one shall 
 have a Godfather, or a Godmother, as a Witness of their Confirmation. 
 
 The qualification for Confirmation, given in the rubric at 
 the end of the Office for Public Baptism, seems to be here
 
 The Prayer-Book. 55 
 
 restricted by the addition of the words ' so soon as children 
 are come to a competent age.' On the principle that the 
 wider interpretation of the requisites for spiritual privileges 
 should prevail over the narrower, this rubric should be so 
 interpreted as not to conflict with the other. In this view, 
 the competency here intended does not consist in having 
 arrived at a definite age, but in understanding what they are 
 able to repeat with their lips. It should be observed that the 
 word ' child ' used in the rubric indicates, in the language of 
 the Canon Law, an age between seven and fourteen. 
 
 204. And whensoever the Bishop shall give knowledge for Children to be 
 brought unto him for their Confirmation, the Curate of every Parish shall 
 either bring, or send in writing, with his hand subscribed thereunto, the 
 names of all such persons within his Parish, as he shall think fit to be 
 presented to the Bishop to be confirmed. And, if the Bishop approve of 
 them, he shall confirm them in manner following. 
 
 THE ORDER OF 
 
 CONFIRMATION, 
 
 OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED 
 AND COME TO YEARS OF DISCRETION. 
 
 205. Upon the day appointed, all that are to be then confirmed, being 
 placed, and standing in order, before the Bishop ; he (or some other 
 Minister appointed by him) shall read this Preface following. To the 
 end, &c. 
 
 206. Then shall the Bishop say, Do ye here, &c. 
 207. And every one shall audibly answer, I do. 
 208. Then all of them in order kneeling before the Bishop, he shall lay 
 his hand upon the head of every one severally, saying, Defend, &c. 
 
 The word 'severally' (closely connected with the word 
 * saying'), and the singular number of the expression 'this thy 
 child,' &c., indicate a distinct intention that the words should 
 be said to each individual. 
 
 209. Then shall the Bishop say. The Lord be, &c. 
 210. And (all kneeling down) the Bishop shall add, Let us pray. Our 
 Father, &c. 
 
 211. And this Collect. Almighty and, &c. 
 212. Then the Bishop shall bless them, saying thus, The blessing, &c. 
 The Blessing implies the dismissal of the congregation, and 
 seems to exclude any idea of an address after it ; for which
 
 56 Interpretations of the Rubrics of 
 
 also no place is provided during the rite, nor is any interrup- 
 tion to the course of the service suggested which could admit 
 of its insertion anywhere. However desirable it may be, it is, 
 therefore, an unauthorized addition to the Prayer-Book. 
 
 213. And there shall none be admitted to the holy Communion, until 
 such time as he be confirmed, or be ready and desirous to be confirmed. 
 
 THE FORM OF 
 
 SOLEMNIZATION OF MATRIMONY. 
 
 214. First the Banns of all that are to be married together must be 
 published in the Church three several Sundays or Holy-days, in the time 
 of Divine Service, immediately before the Sentences for the Offertory; 
 the Curate saying after the accustomed manner, 
 
 On the question of the time for the Publication of Banns, 
 see note on Rubric 99. 
 
 The rubric leaves it to the discretion of the Curate how to 
 act, when any one rises in answer to his invitation, to declare 
 some cause or impediment; and it is only reasonable that 
 some words, though not set down, should be spoken by the 
 Curate, to shew that the person has been heard. It is per- 
 haps advisable, having regard to the precautions directed to 
 be taken in the later rubric touching the same matter, that 
 the Curate, while stating that he hears the declaration, should 
 request the objector to speak to him more fully on the matter, 
 after the Divine service is ended ; and then it is also advisable 
 to demand that the objection should be made in writing. 
 
 215. And if the persons that are to be married dwell in divers Parishes, 
 the Banns must be asked in both Parishes ; and the Curate of the one 
 Parish shall not solemnize Matrimony betwixt them, without a Certificate 
 of the Banns being thrice asked, from the Curate of the other Parish. 
 
 216. At the day and time appointed for solemnization of Matrimony, 
 the persons to be married shall come into the body of the Church with 
 their friends and neighbours : and there standing together, the Man on 
 the right hand, and the Woman on the left, the Priest shall say, Dearly 
 beloved, &c. 
 
 This direction to come into the 'body of the church' is best 
 obeyed by placing the persons to be married outside the 
 chancel, and at the chancel-step, the Priest standing upon or 
 above the step, and turning his face towards them. 
 
 The word ' Priest' here is to be interpreted strictly, as ex-
 
 The Prayer-Book. 
 
 57 
 
 eluding a Deacon, in accordance with the ancient law and 
 usage that marriage ought not to be celebrated by a Deacon. 
 Though a marriage so celebrated would not be invalid, it is 
 contrary to all order that a Deacon should take upon himself 
 to pronounce the solemn benedictions of the Church con- 
 tained in this rite. 
 
 217. And also, speaking unto the persons that shall be married, he 
 shall say, I require, &c. 
 
 218. At which day of Marriage, if any man do alledge and declare any 
 impediment, why they may not be coupled together in Matrimony, by 
 God's Law, or the Laws of this Realm ; and will be bound, and sufficient 
 sureties with him, to the parties: or else put in a Caution (to the full value 
 of such charges as the persons to be married do thereby sustain) to prove 
 his allegation : then the solemnization must be deferred, until such time as 
 the truth be tried. 
 
 219. If no impediment be alledged, then shall the Curate say unto 
 the Man, Wilt thou have, &c. 
 
 220. The Man shall answer, 
 
 Iivill. 
 
 221. Then shall the Priest say unto the Woman, Wilt thou have, (S:c. 
 
 222. The Woman shall answer, 
 
 I will. 
 
 223. Then shall the Minister say, Who giveth, &c. 
 
 224. Then shall they give their troth to each other in this manner. 
 
 225. The Minister, receiving the Woman at her father's or friend's 
 hands, shall cause the Man with his right hand to take the Woman by 
 her right hand, and to say after him as followeth. I, N. take, &c. 
 
 Care should be taken by the Minister not to permit the 
 father or friend who gives the woman to be married, to give 
 the woman's hand to the man, but to receive it himself, and 
 himself give it to the man. 
 
 226. Then shall they loose their hands ; and the Woman, with her right 
 hand taking the Man by his right hand, shall likewise say after the 
 Minister, I, N. take, &c. 
 
 227. Then shall they again loose their hands ; and the Man shall give 
 unto the Woman a Ring, laying the same upon the book with the accus- 
 tomed duty to the Priest and Clerk. 
 
 The order to lay the accustomed duty to the Priest and 
 Clerk on the Book, was introduced in 1552, and this seems to 
 be the legal opportunity for the payment of marriage-fees. It 
 must be observed that if this rubric be complied with, the 
 accustomed duty must be removed from the book before the 
 Priest can conveniently proceed with the Service, though any 
 direction for removing it is omitted in the rubric.
 
 58 Interpretations of the Rubrics of 
 
 228. And the Priest, taking the Ring, shall deliver it unto the Man, to 
 put it upon the fourth finger of the Woman's left hand. And the Man 
 holding the Ring there, and taught by the Priest, shall say, With this 
 ring, &c. 
 
 229. Then the Man leaving the Ring upon the fourth finger of the 
 Woman's left hand, they shall both kneel down ; and the Minister 
 shall say. 
 
 Let us pray. O Eternal God, &c. 
 
 230. Then shall the Priest join their right hands together, and say, 
 Those whom, &c. 
 
 This is a peculiarity of the English rite, and a very solemn 
 and important part of it. It should, therefore, be done very 
 carefully and accurately, and should not be obscured by any 
 additional ceremonial, that all men may recognise the far- 
 reaching simplicity of our Lord's prohibition of dissolution 
 of marriage, extending to all human action, except that of 
 the Church, whatever civil authority such other action may 
 possess. 
 231. Then shall the Minister speak unto the people. Forasmuch as, &c. 
 
 232. And the Minister shall add this Blessing. God the Father, &c. 
 
 233. Then the Minister or Clerks, going to the Lord's Table, shall say 
 or sing this Psalm following. Blessed are all, &c. 
 
 It is in accordance with this rubric that the Psalm should 
 be said or sung while going (in procession) to the Lord's 
 Table. The alternative, ' or Clerks,' does not affect the 
 minister's going to the Lord's Table, as may be seen in the 
 original rubric of the Prayer-Book of 1549, which ran 'Then 
 shall they go into the quire, and the Ministers or Clerks shall 
 say, or sing,' &c. The word 'clerks' being introduced in 
 connection with the alternative of singing, not with the going 
 to the Lord's Table. 
 
 234. Or this Psalm. God be merciful, &c. 
 
 235. The Psalm ended, and the Man and the Woman, kneeling before 
 the Lord's Table, the Priest standing at the Table, and turning his face 
 towards them, shall say, Lord, have, &c. 
 
 The Priest must obviously stand at the midst of the Holy 
 Table, and between it and the man and woman kneeHng at 
 the steps thereof 
 
 236. This Prayer next following shall be omitted, where the Woman is 
 
 past child-bearing. O merciful Lord, &c. 
 237. Then shall the Priest say. Almighty God, &c. 
 238. After which, if there be no Sermon declaring the duties of Man 
 and Wife, the Minister shall read as followeth. All ye, &c. 
 
 1
 
 The Prayer-Book. 59 
 
 AVhen the Holy Communion is celebrated at the time of 
 a marriage, the address, if used, is to be read in the usual 
 place of the sermon in the Communion Service, 
 
 In exercise of the liberty of choosing any suitable subject 
 relating to the duties of man and wife, it is well to insist espe- 
 cially upon the indissolubility of the marriage tie. 
 
 239. It is convenient that the new-married persons should receive the 
 holy Communion at the time of their Marriage, or at the first opportunity 
 after their Marriage. 
 
 This rubric testifies to the intention of the Church that 
 Matrimony should be sealed by the reception of Holy Commu- 
 nion. When considered in conjunction with the ancient feel- 
 ing in favour of early and fasting Communion, the direction of 
 Canon 62, that Marriages should be celebrated before twelve 
 o'clock at noon, and the custom of styling the subsequent 
 festivity a breakfast, all point the same way. And as Marriage 
 is for all who desire it in the fear of God, the Church hereby 
 assumes that all her Members are Communicants. 
 
 THE ORDER FOR 
 
 THE VISITATION OF THE SICK. 
 
 240. When any person is sick, notice shall be given thereof to the Min- 
 ister of the Parish ; who, coming into the sick person's house, shall say. 
 
 The direction that notice should be given to the Minister 
 of the parish was first inserted in the Prayer-Book of 1662 ; 
 indicating that he is the proper person to discharge the Priest's 
 duty in ministering to the sick. 
 
 This office, being of a more solemn and formal character 
 than an ordinary visit to a sick person, should be used, if 
 possible, with proper ornaments of the Minister, such as the 
 Surplice and Stole, or, at all events, the Stole. 
 
 241. When he cometh into the sick man's presence he shall say, 
 
 kneeling down, Remember not, Lord, &c. 
 
 242. Then the Minister shall say, Let us pray. 
 
 243. Then shall the Minister exhort the sick person after this form, or 
 other like. Dearly beloved, &c. 
 
 244. If the person visited be very sick, then the Curate may end his 
 exhortation in this place, or else proceed. Take therefoie, &:c.
 
 6o Interpretations of the Rubrics of 
 
 245. Here the Minister shall rehearse the Articles of the Faith, saying 
 thus, Dost thou believe, &c. 
 
 246. The sick person shall answer. All this, &c. 
 
 247. Then shall the Minister examine whether he repent him truly of his 
 sins, and be in charity with all the world ; exhorting him to forgive, from 
 the bottom of his heart, all persons that have offended him ; and if he hath 
 offended any other, to ask them forgiveness ; and where he hath done in- 
 jury or wrong to any man, that he make amends to the uttermost of his 
 power. And if he hath not before disposed of his goods, let him then be 
 admonished to make his Will, and to declare his Debts, what he oweth, 
 and what is owing unto him ; for the better discharging of his conscience, 
 and the quietness of his Executors. But men should often be put in remem- 
 brance to take order for the settling of their temporal estates, whilst they 
 are in health. 
 
 248. These words before rehearsed may be said before the Minister begin 
 his Prayer, as he shall see cause. 
 
 249. The Minister should not omit earnestly to move such sick persons 
 as are of ability to be liberal to the poor. 
 
 In obeying this explicit direction, the Minister must con- 
 sider that hasty and inconsiderate almsgiving, especially by 
 will, such as bequeathing doles to the inhabitants of par- 
 ticular places, has been productive of much evil. He must 
 also be careful not to advise acts of liberality which are dis- 
 proportionate to the ability of the sick person, or illegal (as, 
 e.g., in contravention of the Mortmain Acts) ; and in general 
 he will do well to refrain from suggesting any special objects 
 of benevolence. 
 
 ■ When the sick person prepares an offering of alms, and is 
 afterwards communicated, his alms may well be offered after 
 the Gospel, in the Office for the Communion of the Sick. 
 
 250. Here shall the sick person be moved to make a special Confession 
 of his sins, if he feel his conscience troubled with any weighty matter. 
 After which Confession, the Priest shall absolve him (if he humbly and 
 heartily desire it) after this sort. 
 
 The significant introduction in the last revision of this direc- 
 tion to ' move ' the sick person to make a special confession 
 of his sins, recalls the fact that the practice of confession had 
 then been interrupted for many years, and required exertion 
 for its revival. In ' moving ' the sick person, is included in- 
 struction upon the nature and details of sins, as well as help 
 to discover them, such as the suggestion of questions on the 
 Commandments, Baptismal obligations, marriage vows, &c. 
 The expression ' special confession ' does not mean a partial 
 confession, but a confession which goes into detail ; and the 
 
 1
 
 The Prayer-Book. 6i 
 
 Priest should not absolve the sick person unless his confes- 
 sion comprehends, besides the weighty matter which had 
 immediately prompted it, all matters which ought to press 
 upon his conscience, and can be recalled to mind by his 
 utmost efforts. 
 
 The words ' if he humbly and heartily desire it,' do not refer 
 to the expression of the penitent's desire for absolution as a 
 positive condition of his receiving it, but denote a state of 
 mind suitable to receiving it, and the absence whereof, if mani- 
 fested, would justify the priest in withholding absolution. 
 
 ' After this sort ' means /;/ this form, and is an express di- 
 rection to use the form of absolution which then follows. The 
 form here prescribed is employed in this office as being the 
 usual form of private absolution in all cases, and is recognised 
 as such in the Prayer-Book of 1549, where it is enjoined for 
 universal private use. Neither does it contain any such allu- 
 sion to sickness or weakness of body, or to unlikelihood of 
 recovery, as would render it inappropriate for persons in 
 health. 
 
 251. And then the Priest shall say the Collect following. O most 
 merciful, &c. 
 
 252. Then shall the Minister say this Psalm. In Thee, O Lord, (Sec. 
 
 253. Adding this. O Saviour, &c. 
 
 254. Then shall the Minister say, The Almighty Lord, &c. 
 
 255. And after that shall say, Unto God's, &c. 
 
 256. A Prayer for a sick Child. O Almighty God, &c. 
 
 257. A Prayer for a sick Person, when there appeareth small hope of 
 recovery. O Father of mercies, &c. 
 
 258. A commendatory Prayer for a sick person at the point of de- 
 parture. O Almighty God, &c. 
 
 259. A Prayer for persons troubled in mind or in conscience. O Blessed 
 Lord, &c. 
 
 THE 
 
 COMMUNION OF THE SICK. 
 
 260. 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 (but especially in the time of pestilence, 
 or other infectious sickness) exhort their Parishioners to the often receiving
 
 62 Interpretations of the Rubrics of 
 
 of the holy Communion of the Body and Blood of our Saviour Christ, 
 when it shall be publickly 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. 
 
 261. 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 com- 
 municate with him, (which shall be three, or two at the least,) and having 
 a convenient place in the sick man's house, 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, 
 here following. 
 
 The opening direction of this rubric evidently contemplates 
 regular and frequent opportunities of access to the public ad- 
 ministration of the Holy Communion in church, such as would 
 suffice for times of great danger and distress ; and therefore 
 implies frequent celebrations as a permanent system. Other- 
 wise, it would be mere hypocrisy to exhort men to the often 
 receiving thereof, and that, not only in time of pestilence, &c., 
 but generally and habitually. A special order for those not 
 able to come to church was unknown in the Church until 
 1549. Previously to that date no provision was made for 
 their case, except by the reservation of some of the Blessed 
 Sacrament from the open Communion in the church, and its 
 conveyance to them afterwards ; and in the Book of 1549, the 
 order was introduced for use on such days as there was no 
 open Communion in church. The word ' reverently ' may be 
 best satisfied by as near an approximation to the ceremonial 
 of the open Communion in the church as can be attained, in 
 regard of the ornaments of the Church and Minister. In ad- 
 dition to the usual vessels for the celebration of the Holy 
 Communion, the Minister will do well to provide himself 
 with a spoon, for the administration of the species of Wine 
 to very feeble persons. 
 
 Cases will occur where the difficulty of swallowing even 
 very small quantities of either the Bread or the Wine is almost 
 insuperable. Administration in both kinds may, in some of 
 these cases, be still attained by placing a minute particle of 
 the Bread in the spoon with some of the Wine, or conversely 
 by touching the Wine in the cup with the corner of the piece 
 of Bread which is to be given to the sick person. 
 
 In cases of long infirmity, as of bedridden people without 
 acute illness, the analogy of the Office of Private Baptism
 
 The Prayer-Book. 6^ 
 
 would seem to hold good, and to admit of the introduction 
 of the other parts of the Order of Holy Communion, besides 
 those appointed for the Communion of the Sick. 
 
 262. After which the Priest shall proceed according to the form before 
 prescribed for the holy Communion, beginning at these words [ Ve that do 
 truly ^ &c.] 
 
 263. At the time of the distribution of the holy Sacrament, the Priest 
 shall first receive the Communion himself, and after minister unto them 
 that are appointed to communicate with the sick, and last of all to the 
 sick person. 
 
 264. But if a man, either by reason of extremity of sickness, or for want 
 of warning in due time to the Curate, or for lack of company to receive 
 with him, or by any other just impediment, do not receive the Sacrament 
 of Christ's Body and Blood, the Curate shall instruct him, that if he do 
 truly repent him of his sins, and stedfastly believe that Jesus Christ hath 
 suffered death upon the Cross for him, and shed his Blood for his redemp- 
 tion, earnestly remembering the benefits he hath thereby, and giving him 
 hearty thanks therefore, he doth eat and drink the Body and Blood of our 
 Saviour Christ profitably to his Soul's health, although he do not receive 
 the Sacrament with his mouth. 
 
 The instruction ordered to be given to the sick man, under 
 certain circumstances, of unavoidable impediment to his re- 
 ceiving the Sacrament of Christ's Body and Blood ' that he 
 nevertheless doth eat and drink Christ's Body and Blood,' 
 must be understood to mean that physical incapacity to eat 
 and drink does not cut off the sick man from the benefits of 
 Holy Communion. But this rubric does not justify any wilful 
 or habitual neglect of receiving the Sacrament itself. 
 
 265. When the sick person is visited, and receiveth the holy Communion 
 all at one time, then the Priest, for more expedition, shall cut off the form 
 of the Visitation at the Psalm [/« thee.^ O Lord, have I put my trust, &c. ] 
 and go straight to the Communion. 
 
 266. In the time of the Plague, Sweat, or such other like contagious 
 times of sickness or diseases, when none of the Parish or neighbours can. 
 be gotten to communicate with the sick in their houses, for fear of the 
 infection, upon special request of the diseased, the Minister may only 
 communicate with him. 
 
 THE ORDER FOR 
 
 THE BURIAL OF THE DEAD. 
 
 267. Here is to be noted, that the Office ensuing is not to be used for 
 any that die unbaptized, or excommunicate, or have laid violent hands 
 upon themselves. 
 
 This order was adapted for a state of society in which the 
 Parish Priest was intimately acquainted with the circumstances
 
 -64 Interpretations of the Rubrics of 
 
 of every deceased person who was brought to be buried. 
 Under the altered conditions of the present day, the offici- 
 ating Priest being often in ignorance of the lives and deaths 
 of those over whom he has to perform the office of the Church, 
 has no power of inquiry given him, nor any authority to 
 delay a burial for the purpose of making such inquiry. He is, 
 therefore, not obliged to seek for these exceptions, nor to 
 infer their existence, from his own previous knowledge of the 
 matter, unless that knowledge be very clear, and founded 
 upon certain evidence. 
 
 The exception of the unbaptized does not apply to those 
 who have received Lay or Schismatical Baptism, provided the 
 proper matter and form had been used. 
 
 The word ' excommunicate ' means under formal sentence 
 of excommunication passed by a competent Spiritual Court. 
 It is equivalent to the words * denounced excommunicated ' in 
 Canon 68. Even those who are 'ipso facto excommunicated,' 
 by virtue of Canons 2 to 9, are not technically ' excommunicate,' 
 until after trial and sentence, the words 'ipso facto' having in 
 English Canon Law a special technical meaning, viz. that the 
 offence cannot be punished by a sentence of less severity. 
 
 268. The Priest and Clerks meeting the Corpse at the entrance of the 
 Churchyard, and going before it, either into the Church, or towards the 
 Grave, shall say, or sing, I am the Resurrection, &c. 
 
 The alternative of saying the sentences going towards the 
 grave is intended to meet exceptional cases of apprehended 
 infection, when it might be dangerous to bring the body into 
 the church. No distinction of spiritual condition was con- 
 templated. It is clearly the general intention of the revisers 
 of 1662 that the corpse should in ordinary cases be brought 
 first into the church. But when under special circumstances 
 it has been taken from the entrance of the churchyard di- 
 rectly to the grave, there seems no reason why the people 
 should not return to the church after the interment, for the 
 reading the Psalms and Lesson, as was expressly provided 
 in the Prayer-Book of 1549. 
 
 When the corpse is taken first to a church, and afterwards 
 to a distant cemetery, the part of the service which follows 
 the Lesson being necessarily reserved for use at the grave, the , 
 previous part, i.e. the Sentences, Psalms, and Lesson, which | 
 were said at the church, should not be repeated at the grave. 

 
 The Prayer-Book. 65 
 
 269. After they are come into the Church, shall be read one or both 
 of these Psalms following. I said, Sec, and Lord, Thou hast been, &c. 
 
 When the corpse is brought into the church, it is usually- 
 placed in the Nave. In the burial of a Priest it would seem 
 decorous to place the corpse in the Chancel. In either case 
 the feet should be towards the east. 
 
 The place of the officiating Priest, in reading the Psalms 
 and Lesson, is not specified. Sometimes it is the custom 
 to stand at the feet of the corpse (when it is placed near the 
 Chancel), so that the congregation may be in front of the 
 Priest, but usually he would occupy ' the accustomed place.' 
 The 90th Psalm seems the most appropriate for burial of an 
 aged person. 
 
 270. Then shall follow the Lesson taken out of the fifteenth Chapter of 
 the former Epistle of Saint Paul to the Corinthians. 
 
 271. When they come to the Grave, while the Corpse is made ready to 
 be laid into the earth, the Priest shall say, or the Priest and Clerks shall 
 sing : Man that is born, &c. 
 
 In the Prayer-Book of 1549 the casting the earth upon the 
 body was directed to be done by the Priest, with the words, 
 ' I commend thy soul to God the Father Almighty.' This 
 action was transferred from the Priest to *some standing by,' 
 when those words were omitted in 1552. The present rubric 
 seems to direct that any one else is to perform the act. If 
 done, as it usually is, by the Parish Clerk, or other inferior 
 Church official, there is more dignity in it than if done by 
 an unofficial person. 
 
 If there is a celebration of Holy Communion at the time of 
 a burial, it is a separate service, and the celebrant must re- 
 member that the use of any Collect, Epistle, and Gospel, 
 except the one for the day, is very difficult to justify as being 
 in accordance with the rubrics of either service. See Rubric 6. 
 
 272. Then, while the earth shall be cast upon the Body by some stand- 
 ing by, the Priest shall say, Forasmuch as it hath, &c. 
 
 273. Then shall be said or sung, I heard a voice, &c. 
 
 274. Then the Priest shall say. Lord, have mercy, &.C,
 
 66 Interpretations of the Rubrics of 
 
 THE 
 THANKSGIVING OF WOivLEN AFTER CHILD-BIRTH, 
 
 COMMONLY CALLED, 
 
 THE CHURCHING OF WOMEN. 
 
 275. The Woman, at the usual time after her Delivery, shall come into 
 the Church decently apparelled, and there shall kneel down in some con- 
 venient place, as hath been accustomed, or as the Ordinary shall direct : 
 And then the Priest shall say unto her, Forasmuch, «S:c. 
 
 By the direction that the woman should be decently ap- 
 parelled, it was originally meant that she should be veiled. 
 This was part of the general practice of her being (in the 
 words of the Bishops at the Savoy Conference), ' perspicuous 
 to the whole congregation.' And although the custom of 
 veiling cannot be revived, yet its principle of marking the 
 individual should be borne in mind in the arrangement of 
 the Service, as e.g. placing the woman in a special place. 
 
 The convenient or proper place in which the woman was 
 to kneel, was ' near the church door ' in the ancient English 
 use, *near the choir door' in the Prayer-Book of 1549? 'nigh 
 unto the place where the Table standeth' in the book of 
 1552. The words 'as hath been accustomed' refer to the 
 one of these usages which has survived, and been adhered 
 to, in any old church. The place at the altar rails was ap- 
 proved by the Bishops at the Savoy Conference, in regard of 
 the offering she is there to make. The Priest, in all cases, 
 should stand by her — i.e. near to, and in front of, her. 
 
 He is to say to her the Address and the Psalm. The con- 
 gregation should not join in the latter. Care must be taken 
 not to replace from an ordinary Psalter the verses omitted 
 from the 11 6th Psalm. 
 
 In cases where the new-born child has died, it is better to 
 use the 11 6th Psalm. 
 
 276. (Then shall the Priest say the cxvith Psalm,) 
 
 277. Or Psalm cxxvii. 
 
 278. Then the Priest shall say, 
 
 Let us pray. Lord, have mercy, &c. 
 
 The Priest may at this point properly turn to look eastward.
 
 The Prayer-Book. 67 
 
 279. The "Woman, that cometh to give her Thanks, must offer accus- 
 tomed Offerings; and, if there be a Communion, it is convenient that she 
 receive the holy Communion. 
 
 The Service is intentionally concluded without a blessing, 
 which it is wrong to insert. The suggestion of the woman's 
 receiving the Holy Communion is aided by the incompleteness 
 of the Service ending abrupdy with the Thanksgiving. 
 
 With regard to the time of the Service, there is no express 
 direction, provided that a congregation may be reasonably 
 expected. 
 
 The offering of the woman is connected with her receiving 
 the Holy Communion, and should be made in that Service, if 
 she comes to it. In all cases, it is well that it should be for- 
 mally received by the Priest or an assistant, in an alms-bag or 
 bason, and presented by the Priest on the Altar. 
 
 It is to be observed that no mention is made of the con- 
 dition of the woman, as being in wedlock or not. When it was 
 objected at the Savoy Conference that some profession of hu- 
 miliation ought to be required of an unmarried or profligate 
 woman before she was admitted to the privilege of thanks- 
 giving, the Bishops replied, "that such a woman should do 
 her penance before she was churched." 
 
 If the Priest, therefore, be privately cognizant of the pe- 
 nance of such a woman, he is bound to admit her to the 
 Service, without requiring public profession of her humihation. 
 Without such cognizance he could hardly admit such a woman 
 to a Service which expressly implies access to Communion. 
 
 A COMMINATION, 
 
 OR DENOUNCING OF GOD'S ANGER AND JUDGEMENTS 
 AGAINST SINNERS, 
 
 Wit/i certain Prayers to be used on the First Day of Lent ^ and 
 at other Times ^ as the Ordinary shall appoint. 
 
 280. After Morning Prayer, the Litany ended according to the accus- 
 tomed manner, the Priest shall, in the Reading- Pew or Pulpit, say. Bre- 
 thren, (Sec. 
 
 The 51st Psalm is directed to be said, not ' said or sung.' 
 Singing, therefore, appears to be excluded, as it was, in the 
 similar place in the old English Office, by the direction to say 
 the Psalm si7ie notd.
 
 68 Interpretations of the Rubrics, &c. 
 
 281. And the people shall answer and say. Amen. 
 
 282. Then shall they all kneel upon their knees, and the Priest and 
 Clerks kneeling (in the place where they are accustomed to say the 
 Litany) shall say this Psalm. Have mercy upon me, &c. 
 
 283. Then shall the people say this that followeth, after the Minister. 
 Turn Thou us, &c. 
 
 284. Then the Minister alone shall say, The Lord bless us, &c. 
 
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