fHE HOL'Y- EUCHXFUST 1 ' THE trectorium IWngltcanum BEING A MANUAL OF DIRECTIONS FOR THE RIGHT CELEBRATION OF THE HOLY COMMUNION, FOR THE SAYING OF MATINS AND EVENSONG, AND FOR THE PERFORMANCE OF OTHER RITES AND CEREMONIES OF THE CHURCH, 8ccordfnff to tljc Ancient flttfe of tlje Cljucclj of (England WITH PLAN OF CHANCEL AND ILLUSTRATIONS OF " SUCH ORNAMENTS OF THE CHURCH, AND OF THE MINISTERS THEREOF, AT ALL TIMES OF THEIR MINISTRATION, (AS) SHALL BE RETAINED, AND BE IN USE AS WERE IN THIS CHURCH OF ENGLAND, BY THE AUTHORITY OF PARLIAMENT, IN THE SECOND YEAR OF THE REIGN OF KING EDWARD THE SIXTH." SECOND EDITION, REVISED. EDITED DY THE REV. FREDERICK GEORGE LEE, D C. L. F. S. A. LOND. AND SCOT. ; CHAPLAIN TO THE RIGHT HON. THE EARL OF MORTON ; ETC. ETC. LONDON- THOMAS BOSWORTH, 215, REGENT STREET. 1865. " Let this Sacrament be in fuch wife done and miniftered .... as the good Fathers in the Primitive Church frequented \t. n HomiI. b. ii. " Here you have an Order for Prayer and for the Reading of Holy Scripture much agreeable to the mind and purpofe of the Old Fathers." Prayer Book. " Whofoever, through his private judgment, willingly and purpofely, doth openly break the Traditions and Ceremonies of THE CHURCH, which be not repugnant to the word of GOD, and be ordained and approved by com- mon authority, ought to be rebuked openly." Art. xxxiv. TO THE ARCHBISHOPS AND BISHOPS IN VISIBLE COMMUNION WITH THE SEE OF CANTERBURY THIS MANUAL IS WITH EVERY FEELING OF PROFOUND RESPECT MOST HUMBLY DEDICATED. 200O361 ExtraEl from a Charge delivered to the Clergy of New Zealand, September 23, 1847. By George Auguftus, Lord Bifhop of New Zealand. London: Rivingtons, 1849. " The care of facred things is not an idolatry of inanimate matter, but a recognition of the unfeen GOD, to whofe fervice they have been dedicated. It has been deemed worthy of record in the Gofpel that CHRIST, when He had ended His reading, clofed the book, and delivered it to the minifter, to be, no doubt, depofited in the proper place, to be preferved from injury and defecration. No event ever happened on earth more awful than the Refurredlion, yet it was a work not unworthy of the care of the angels, even at that folemn feafon to lay the linen clothes by themfelves, and to wrap together the napkin that was about the head in a place by itfelf. Even the linen cloth which had touched the moft holy fin-offering was holy in the fight of thofe heavenly minifters." preface. HE attention given to the decent and orderly performance of Divine Service in the English Church by n n t i n f r i . j The alpeft of the rnefts trained in the moft oppofite Ichools of prefent time favour, theology, and the number of new churches abl . e f V he P ublL : , ., , . - ~ , ,. cation of a Manual built with all the requirements for Catholic of Direabns for ritual, edifices carefully adapted for the cele- the Clergy - bration of the moft Holy Eucharift, for the recitation of Matins and Evenfong, and for the other Rites and Ceremonies of the Church, are cheering figns, and efpecially fo when we fee that in cathedral nave and country miffion the Gofpel is being preached to the poor with affectionate warmth and Apoftolic energy. The balance of loving fervice towards our BlefTed LORD is accurately adjufted. Love and Faith keep a right pro- portion in things pertaining to CHRIST on the one hand, and to His poor members on the other. They lavifh their beft their "alabafter box of ointment very precious" on the Houfe and Worfhip of Almighty GOD, and yet ever remember that "the poor mall never ceafe out of the land." The poor "are always with us," and we muft earneftly call them into His Church to hear the glad tidings which our BlefTed LORD JESUS CHRIST ftill preaches by His Priefts to "the common people." CHRIST is ftill prefent in His Church, "verily and indeed," in the Sacrament of the Altar, Very GOD and very man, the centre of all Chriftian Worfhip. At fuch a time, and in fuch a hopeful afpect of the Church in this land, no appre- henfion can be felt, in publifhing the prefent Manual, of a charge of over- exalting "the mint, and anife, and cummin," of Ritual and Ceremonial, and of unduly deprefling "the weightier matters of the law, judgment, mercy, and faith," feeing that by preaching the word the mafTes are being "drawn by the cords of a man" into our churches, and by our ritual are being taught to feel "the beauty of holinefs," and to "worfhip GOD and report that GOD is in us of a truth." vi Preface* It has been fometimes alleged that the Rubrics of the Book of Common Prayer are in themfelves a full and complete guide for the Prieft in per- forming Divine Service, and alfo (with the Canons of 1603) for " the ornaments of the church and of the minifters thereof." The Canons of 1603 anc ^ their bearing upon the Rubrics will be difpofed of fubfequently.* In regard to the "ornaments," it is patent to every one that we are re- manded back to * ft ated period in which the aforefaid "ornaments" were in ufe in this Church of England by authority of Parliament, viz. the fecondf year of the reign of Edward the Sixth. As to the Rubrics being a complete code of ritual directions, the experience The Rubrics of ^ ever 7 P ar i m Prieft attefts that they are inefficient. Nor the Book of Com- is any flight thrown upon our Service Book or upon its Re- weTe inSded fiTa vi{ers b 7 th . is admiflion. The Rubrics are perfectly fufficient complete DinBo- for the guidance of any clergyman moderately acquainted with the traditions of Catholic ritual and the real and ancient Ufe of the Englim Church. The Prayer Book was never meant to be a complete Directory ; and in this refpect it exactly follows the rfSJSSfcJ rule adopted by the old Englim Service Books, and alfo by life and modern RO- the modern Roman Miifal. The ancient rubrical directions were equally fcanty and curt as our own, and yet they were quite fufficient, for, betides the traditional interpretation and the living com- mentary of daily practice, the Prieft had other written direc- The Pneft in an- tions for his guide which we unfortunately do not poflefs : cient times had a . _ _ . , , *> . rt i i * i /* Manual of Direc- in fact, in moft churches the Prieft was dependent on thofe fo^sSeBook! other S uides almoft exclufively : the Miffals being well nigh devoid of Rubrics. The printed Miflals, which had fuch interpolations and additions as tended to make the rubrical directions more * See infra, p. xx. note *. f "The Statute and the Rubric prove the SECOND YEAR was ultimately felefted to regulate the ornaments; in all probability becaufe the majority of the reviewers (of 1559) or the Par- liament, or both, felt that while there were important diftinftions between the ornaments of the firft year and thofe of the fecond (as I have already fhown 1 ), the ftandard of ornaments had, after the latter date, been reduced much lower than was confident with the Ritual which they themfelves wifhed to fettle in the Church of England. Yet, in all this, there is no allu- fion whatever to Edward's Firft Book an allufion moft natural, if that Book, and not the fecond Tear, had been in the minds of the various witnefles, more efpecially as the Secretary Cecil's queftions had drawn the efpecial attention of the Reviewers to Edward's two Books, and had referred to the later Book as taking away Ceremonies" (not Ornaments'} " the propriety of reftoring which they were to confider." Perry's Lawful Church Ornaments, pp. 128, 179. 1 Perry, pp. 23-39; 5. S 1 ' 62 ? 7^-79 5 109- "4- Preface, vii complete (naturally in the feweft words), had without doubt the imprimatur of the Bimops and Archbifhops ere they were iffued. That the Rubrics of the Prayer Book were not at all defigned to be, fo to fpeak, a " Ceremonial according to the Englifh rite," will , * J r i /- 1 1 r i f Teftimony of the be apparent from the following extract: from the portion of Preface of the Book the Preface added at the final revifion : " Moft of the ** alterations were made, either firft, for the better direction of them that are to officiate in any part of Divine Service : which , is chiefly done in the Calendars and Rubrics." As the Rubrics in the former book, that of 1604, are thus declared to be inefficient guidance for the clergy of 1662 insufficient from the difufe of the Service Book of the Church, which had been fuperfeded by the " Directory for the Publique Wormip of GOD in the three Kingdomes," from the defuetude of Catholic practices, and from the ignorance of the ancient ecclefiaftical traditions, confequent there- upon the prefent Book has additional and fuller rubrical directions, but ftill not Sufficient to meet every cafe and each requirement, for that was not the intention of the Revifers, but to amplify them for " the better direction of them that are to officiate." Such a Manual as the clergy had for the better underftanding and inter- pretation of the Rubrics of the Miffal and other Office Books, and fuch a guide as Catholic tradition and knowledge of the ^jL^jf tsS old Englim Service Books afforded to the firft Revifers of Pneft of the nine- thofe books, and to the officiating Priefts of that day, is now JTSSdKEJ attempted to be given in the prefent volume. That fuch a of ^ he foteenth as i ft* . , 11 i i to ritual knowledge. work is necellary is only too well known to every clergyman. The recently-ordained Deacon and Prieft have had generally no official train- ing or example. The college chapel, and only too often the cathedral of the diocefe, have with fome favoured exceptions, worthy of all honour, been rather beacons to warn them off the rocks of irreverent flovenlinefs and ritual irregularity, than ftars to guide them how to offer, or to affift in offering, acceptable Sacrifices in the Church of GOD. te They have thus been forced to follow the mode of "con- forming to the Liturgy," as practifed in fome church which moft approves itfelf to their partially-informed inftincts, the felection probably being made from circumftances of proximity or from fomething elfe equally accidental. The argument for a ritual is not within the fcope of thefe remarks. We have a ritual, and muft ufe it, whether we like it or not. It behoves us to ufe it aright, and not curtail and mar its fair proportion. Every part of Preface. the Church muft have a ritual, and as there is but one Catholic Church, fo the ritual of every portion thereof will have a family likenefs, and be one in fpirit, though diverfe in details. Ritual and Ceremonial moS al and Cere are t ^ ie hieroglyphics of the Catholic religion, a language underfunded of the faithful, a kind of parable in action, for as of old when He walked upon this earth, our blefled LORD, ftill prefent in His Divine and human nature in the Holy Eucharift on the altars of His Church, ftill fpiritually prefent at the Common Prayers, does not fpeak unto us "without a parable." But as our LORD'S "vifage was marred more than any man, and His form more than the fons of men," fo has it fared, at leaft in His Church in this land, with the afpect of His worfhip on earth. For the laft three hundred years, brief but brilliant periods excepted, our Book of Com r ' ltu ^ has loft all unity or fignificance of expreflion. We mon Prayer not a have treated " The Book of Common Prayer and Admin- of >1 pra I( er 'mere'i" 3 ift rat i n ^ the Sacraments, and other Rites and Ceremonies but of functions to of the Church" much as if it were fimply a collection of fundry be performed. p orms o f Prayer, overlooking the fact that befides thefe there are acts to be done, and functions to be performed. And thefe* have been done infrequently, not to fay imperfectly. The old Puritan idea of Divine Service is confeflion of fin, prayer to GOD, and interceflion for our wants, bodily and fpiritual. Another theolo- gical fchool, more perhaps in vogue, looks upon praife as the great element of worfhip praife, that is, apart from Euehariftia, itfelf, in one fenfe, a mighty Act of Praife. Hence one Prieft with his form-of-prayer theory affecls a bald, chilling, and apparently indevout worfhip, whilft another lavifhes all the fplendour of his ritual upon his forms of prayer which are faid in choir ; and both deprefs, by defective teaching and a maimed ritual, the diftinctive Service of Chriftianity. Matins and Evenfong are performed Both fchoois fall w ^ a fevere fimplicity by the one, in an ornate manner by (hort of Catholic the other. Both fchoois have elements of truth in them, both err after the fame manner, viz. in undue exaltation of the Church's ordinary Office, and in depreciation of the Sacramental fyftem at leaft the celebration of the Holy Eucharift is not with them the centre of Chriftian Worfhip. Yet furely the Communion Service is fomething more than a mere form of prayer in the opinion of even the laxeft fchool of theology. The Zuinglian will admit it to be an acted fermon. If in * E. g. the Sacraments of Baptifm and the Holy Eucharift. ipreface. the dreary eighteenth century a periodical writer* could recommend a Prieft to preach the fermons of other divines in order to give more atten- tion to a handfome elocution and an effective delivery ; furely the fame pains ought to be beftowed on the performance of the acted fermon of the Church. Even the Calvinift will concede the Liturgy to be an Act, a minifterial Act, and not a bare form of Prayer. But the Catholic Prieft, who knows that this action is done in the Perfon of CHRIST, who knows his office to be to perpetuate on the altars of the th( 7h u j c jf rine of Church Militant on earth the fame Sacrifice which the Great High Prieft confummated once on the Crofs and perpetuates, not repeats, before the Mercy-feat in Heaven, will reverently handle fuch , n -111 i /* i i i-/i Catholic tremendous myftenes, will be greatly careful that no dimonour Prieft and the Hoiy be thoughtlefsly done unto his LORD, WHO vouchfafes to be Eucharift - prefent on our altars. How delicately will he approach even before con- fecration the elements which are thus to be fo fupernaturally honoured. How will he be exceeding urgent to do all things well as to matter and form, as to veftment and ritual, whether in his own perfon or by his afliftants, in this wondrous Service. And if in the Sacrament of the altar fome things ftrike the eye as graceful and beautiful, it is well ; but this is not their object. The one aim is to offer the Holy Sacrifice in a worthy manner to Almighty GOD. The order of the Offices in the Prayer Book has been adhered to in the DIRECTORIUM with this exception, that the directions for Thearrangeme nt celebrating the Holy Eucharift, as being the centre of all of Services in Chriftian Worfhip, have been placed firft. The Book of Common Prayer naturally puts the Ordinary Office before the Liturgy proper, as the Holy Eucharift is generally fuppofed to be preceded^ by the recitation of the Divine Office. But in a work which interprets rubrics, and explains, however inadequately, the theory of Chriftian Worfhip, it feemed fitting to commence with what was in the earlieft ages of Chrift- ianity the only diftinctive Chriftian Worfhip, J and from which the Ordinary Office is an offshoot, a radius, not a fubftitute for it under any circum- ftances. To thefe considerations it may be added that there is one Book * Addifon, in the Spectator (No. 1 06). f See Principles of Divine Service. Introd. to Part II. p. 1 16, note f. j In regard to the Worfhip of the Early Church, the " Breaking of Bread" (Ails ii. 42) is believed to be the real and only cbarafteriftic Ckriftian Worihip, and the "Prayers" to be at that time the Hour-Services of the Temple, which pafled, on its deftrudion, into the adop- tion of fimilar Services by the Chriilian Church. b Preface. of Holy Scripture the Apocalypfe which reveals to us the Ritual of Heaven. That Ritual is the normal form of the worfhip of the Chriftian Church. The full fcope and burden of the Epiftle to the Hebrews is this, that the law was a madow of good things to come, and not the very image of the things, that in the law we have but a copy (^VccJay^a), but that in the Gofpel we have the object itfelf as in a mirror, the very image, (JTJ f ixt>), the exprefs image or ftamp. The Jewim Ritual The jewift ritual was therefore a type or fhadow of the Ritual of Heaven, a type of the Wor- t i t i * * / i n i n i Aip of heaven of- which would be hereafter ; not as then exifting, at leait m the union' Hypoftatic form it was to aflume in the fulnefs of time. If the Jewim ritual had been a copy or pattern of things exifting in Heaven at that time, it would have been an image thereof, not a madow or type. But " coming events caft their madows before," and, it is The ritual of hea- written with reverence, the Worfhip of Heaven, always ob- ven always objefirve, . _ . , t /. j i r r i 77 i C-L- became more in- jective, became amplified, and, to to Ipeak, ocularly objective, A?c f enfionofS e in- ( as GoD could be feen of man )> when the Hypoftatic Union camate Word, viz. took place ; when bone of our bone, flem of our flefh, was ocularly objeaiwte ^or^i^A ty t fa Angelic hoft in the Seffion of the Incar- nate Word in His glorified Humanity at the Right Hand of GOD the FATHER Almighty. Mofes was admonimed when he was about to make the tabernacle; "for fee, faith He, that thou make all things according to the pattern mowed to thee in the Mount." The Jewim. ritual was the madow caft upon earth from the throne of GOD of the Wor- fhip which was to be in heaven after the Incarnation and Afcenfion of the Goo-Man, our LORD JESUS CHRIST, WHO pleads before the throne His Sacrifice, at once the Victim, the " Lamb as it had been flain," and High Prieft. The Ritual of Heaven is objective, and the principal worfhip of the Church on earth is equally fo by reafon of its being identical with the Normal and Apocalyptic ritual, and thus containing a great action, even the perpetuation of the Sacrifice made on the Crofs, in an unbloody man- ner on the altar. Not that this great action, the moft marvellous condef- cenfion of the CREATOR to the creature fince the Sacrifice, never to be repeated, was once offered on Calvary, excludes common prayer ; not fo, the prayers of the faithful form an appendage to the Holy Sacrifice of the altar. The Church in Heaven and on earth is indeed one, and the Holy Eucharift* as a Sacrifice is all one with the Memorial made by our High Prieft Himfelf in the very Sanctuary of Heaven, where He is both Prieft, * See Keble on Euchariftical Adoration, p. 72. IPceface. xi after the order of Melchifedec, and Offering, by the perpetual prefentation of His Body and Blood ; therefore the Ritual of Heaven and earth muft be one, one, that is, in intention and fignification, though under different conditions as to its expreffion. A rationale has been given of Matins and Evenfong, becaufe the recita- tion of the' Divine Office has been very grievoufly mifunderftood. Matins and Evenfong are the only Forms of Prayer without an action, and though not fubjective, (for they are Common Prayers to ONE fpiritually prefent) ; they form from their Euchariftic analogy the only permiffible Divine Ser- vice without celebration of the Holy Communion, the only Dry Service^ fo to fpeak, which is not an unreality. As to the Service to be ufed on Sundays and Holydays if there is no Communion, it will be obferved that in the earlier pages of this work it is fpoken of as mijfaftcca ; in the latter part [following Mr. Freeman] as the Proanaphoral Service. Though our awful preference for a form of prayer, extracted from the order for the Adminiftration of the Sacrament of the Holy Eucharift, to the Celebration itfelf, renders the name of the mediasval corruption really applicable, yet doubtlefs the latter term is the correct one. No rationale has been given of the Communion Service, nor of Holy Baptifm, nor of the Sacramental and Occafional Offices. Thefe functions involve actions ; and acts fpeak for themfelves : but very minute Rubrical Directions are given, and much matter illuftrative of what may be called " the fecret hiftory " of the Services will be found in the notes. Nowhere is the Catholic fpirit of the Prayer Book more plainly fet forth, or in a more marked manner than in the Preface of 1662, which precedes the ftatement "Concerning the Service of the Church,"* and f f Of Ceremonies, why fome be abolifhed and of T t j; e e K r * nc c f fome retained/'^ and in thofe documents themfelves. And 1662 as a document yet thefe important ftatements have never had the attention cSthoSfpiri'tlfthe beftowedj upon them even by fome of the moft approved Book of Common ritualifts of the day, which their very great value commands. It has been truly faid that the ftatement " Concerning the Service of the Church " " is the moft authoritative expofition anywhere to be found of * The original Preface in the Book of 1549. t Firft inferted after the Preface in the Book of 1552. In the Firft Book (1549) it is placed after the Service for the Firft Day of Lent (Commination Service). f Thus Mr. Profter, in his " Hiftory of the Book of Common Prayer," omits all mention of this part of the Book. Preface. the principles of the Englifh Church, and of the relation in which me defires to ftand towards other branches of the Church Catholic."* The Direffcrium Anglicanum has been bafed upon the principles laid down in thefe unmiftakable and authoritative manifeftos of hf "p^dpts the (P irit > "fege, and ritual of the Church of England. A embodied in that key is given in the Preface of 1662 to the then alterations. " If any man, who (hall defire a more particular account of the feveral Alterations in any part of the Liturgy, fhall take pains to com- pare the prefent Book with the former ; we doubt not but the reafon of the change may readily appear." If the comparifon of our prefent Service Book with its predeceflbrs be needful for a perfect underftanding of the Rubrics, it follows as a corollary that equally neceflary is it to inftitute a comparifon with the rubrical directions in the pre-reformation Service Books, (of which our Prayer Book is a revifed collection), efpecially in an age in which the careful performance of Divine Worfhip is a happy cha- racteriftic, and yet in which, from the laxity of former times, the old Catholic ufes and traditions, which were houjehold words to the revifers of 1549, and which were familiar to thofe of 1661, are in fome fort loft fight of. Hence this attempt to read our Rubrics by the light of the pre- reformation Service Books and ancient ecclefiaftical cuftoms : and not only have the old Englifh Miflal and Breviary rubrics been fo ufed in putting together the Direfforium, but alfo the moft ancient Liturgies, agreeable with the King's warrant for the Conference at the Savoy, 25th of March, 1 66 1 . The terms of the commiflion, which are very important, are Cf Tot advife upon and renew the faid Book of Common Prayer, comparing the fame with the moft ancient Liturgies which have been ufed in the Church, in the primitive and pureft times." It is, therefore, reafonable to refer to the Liturgies which the revifers of 1661 were to look to for a guide in their review of the Ritual. And that fuch a courfe was expedient for them, and is fo for us in order that we may rightly underftand their alter- ations, and indeed the whole fpirit of the Prayer Book, is alfo evident from the language of the Homily,J that the Holy Sacrament of the altar mould be " in fuch wife done and adminiftered as the good Fathers of the Primi- tive Church frequented it;" as well as from the injunction that preachers * " The Prayer Book ; and how to ufe it." Churchman's Library, p. 4. f Card. Hift. Conf. p. 300. J Homil. b. ii. " But chiefly they (the preachers) fhall take heed that they teach nothing in their preach- ing, which they would have the people religioufly to obferve and believe, but that which is preface. in their fermons were to follow the confent of the Catholic Fathers and Doctors. The ancient Liturgies, the mediaeval Service Books, the prefent Ufes of the Eaft and Weft, have all been confulted to throw light upon and to interpret the Rubrics of our own Service Book in the Dircfforium, on the principle recognized by the laft Revifers in their rejection of fuch propofed alterations* "as were either of dangerous confequence (as fecretly ftriking at fome eftablimed doctrine or laudable practice of the Church of England, or indeed of the whole Catholic Church of CHRIST) or elfe of no confequence at all, but utterly frivolous and vain." Ritualifm is a fcience as well as theology, and is in point of fact clofely connected therewith, feeing that Divine Service is compofed of rites and ceremonies, which involve Ritual and Ceremo- en ^ ltuallfm a fcl " nial in their performance, and as Liturgies contain and are confervators of doctrine, fo the Rubrics enjoining a certain amount of Ritual and Ceremonial, and fuppofing and permitting a greater develop- ment of it than is laid down nominatim are the very language of dogma. Divine Service is alfo compacted of " Chriftian perfons," i.e. bodies re- deemed by the SAVIOUR, and which therefore owe Him a dignified and honourable homage by proftration, and geftures of adoration, humility, and the like. The religious ufe and the fcience of Ceremonial and Ritual are fully recognized in the Preface to the Book of Common Prayer. T i n s^. r i r i i i*/i i The religious uie In the ftatement, "Of ceremonies, why fome be abohmed and fcience of Cere- and fome retained," Ritual and Ceremonial are diftinctly "g al iz a |j d * '^e accepted as " pertaining to edification," notf only as ferving Book of Common " to a decent order and godly difcipline," but alfo as "apt to Prayer- ftir up the dull mind of man to the remembrance of his duty to GOD by fome notable and fpecial fignification." The Preface authoritatively declares that Ritual and Ceremonial conduce to " edification," thus recognizing their theological ufe. What this con- fifts of it may be well to ftate categorically. The fcience of Ritual and Ceremonial has a theological and a facramental function. But the province of each function is intertwined with that of the other fo as to be infeparable. agreeable to the doftrine of the Old Teftament and the New, and that which the Catholic Fathers and ancient Bifhops have gathered out of that doftrine." Liber quorundam canonum difciplinae Ecclefiae Anglicans. Anno 1571. * The Preface, Book of Common Prayer. f But a preference is given to what is ancient in comparifon with what is new. xiv Preface, The primary ufe of Ritual and Ceremonial is founded on the claims of Prima ufe of Almighty GOD upon the homage and love of His creatures. Ritual and Ceremo- Hence it is that His Prieft performs all Divine offices (and mah efpecially the celebration of the Holy Eucharift) with a minute and reverend care, perfectly without refpect to the prefence of wormippers, or to their abfence. It is this that prompts him to ufe "the beft member that he has" to the praife and glory of GOD, tf Who made man's mouth;" a function which muft edify both Priert and people. But He who made man's mouth, "made the eye" alfo, and feeing that we poflefs material bodies and are not {imply fpirits, which we mail only be in the intermediate ftate, He has been pleafed to teach us in His Church through the vifual organ, whilft we are praifing Him with our lips out of the fulnefs of our hearts. Nor is this edification of the foul through the medium of the corporal eye, this objectivity in Divine Service, a mere conceflion to human weaknefs and infirmity, feeing that in the Church above we mall worfhip before the throne with fpiritual bodies, and that the Divine ritual, as has been mown,* is of a purely objective character. The ends to which Ritual and Ceremonial minifter may be thus claflified : I. They are the fafeguards of Sacraments that they may ff be rightly and duly adminiftered," and not endangered either in refpect of "matter" or "form" by the chances of negligence or indevotion. II. They are the expreflions of doctrine, and witnefles to the Sacramental fyftem of the Catholic religion. III. They are habitual and minute acts of love to Him " Who fo loved us," for love is mown not only in "the doing of fome great thing," in the performance of fome auguft rite in the very Prefence of GOD, but alfo in an affectionate, reverent, and pious care in even the fmalleft details of the Service of the Sanctuary marks of love to our Blefled LORD in the per- formance of Divine Service generally, and of dread and binding obligation in whatfoever concerns the efTence of the Sacraments. IV. They are fecurities for refpect by promoting GOD'S glory in the eyes of men, and alfo in ferving to put the Prieft in remembrance of Him Whom Directions needed he ferves and Whofe he is. This confideration has caufed wdi^as the rifl Lc- S tne g^ vm g <& direEtions for the facrifty as well as the fanctuary ; tuary. for as the fanctity of a church is not a quality inherent in the wormippers according to the old Puritan idea, but in the building itfelf, the * See pp. ix, x. Preface, xv confecrated Houfe of GOD ; fo the rules which guide the Prieft and choir, when out of fight of the faithful, will be as religioufly obferved as the rubrics and traditional ufages which govern their actions and deportment when in their prefence. All clergymen probably kneel down i r -n i r i c n- i i c Prayers for the in the lacriity and lay a prayer before vetting, and alio pray Prieft whiift veft- whilft putting on the veftments. It feems defirable for us lng> to ufe the fame form of prayer, and that form appears moft to commend itfelf which was ufed by the ancient clergy of England. Hence the felec- tion of prayers for the facrifty which will be found in this Manual. Thus it is evident that Ritual and Ceremonial tend to the "edification" of the Church, are "apt to ftir up the dull mind of man to the remembrance of his duty to GOD by fome notable fignification," and conduce to the maintenance of "a decent order and godly difcipline." It is now proper to ftate faz, ftatutable authority of the "Ornaments of the Church and of the Minifters thereof." The Rubric be- fore the "Order for Morning Prayer daily throughout the . T ^? 8 /**'" u " ... 57 / 5 thonty of the " Or- year, which regulate the "ornaments, directs that luch naments of the ornaments "mail be retained and be in ufe as were in this Snift^thereof" 6 Church of England by the authority of Parliament, in the fecond year of King Edward the Sixth." The authority of Parliament in the fecond year evidently refers to the ftatute of 25 Henry VIII. c. 19, 7, which exprefsly enacts, "That fuch canons, conftitutions, ordinances, and fynodals provincial, being already made, which be not contrariant or repug- nant to the laws, ftatutes, and cuftoms of this realm, nor to the damage or hurt of the King's prerogative royal,/fo// nowftill be ufed and executed as they were before the faffing of this AEt> till fuch time as they be viewed, fearched, or otherwife ordered and determined by the two and thirty perfons autho- rized by the Act,* or the more part of them, according to the tenor, form, and effect of this prefent Act ;" an undertaking which was never accom- plifhed, and therefore the ancient canons and provincial conftitutions have ftill the force of ftatute law, fubject to the limitations provided by the aforefaid Act of Parliament. It is, moreover, to be borne in mind that there is no ftatute of the fecond year of Edward VI. which contains any enactments refpecting the Ornaments of the Church, and even the Firft Prayer Book of Edward VI. (which was authorized by the ftatute of the 2nd and jrd of Edward VI. c. i, but the ufe of which was not enjoined till the Feaft of Pentecoft then next coming, in other words till the third year * The 35 of Henry VIII. c. 16, 2, renewed this for life. XVI preface. of that King's reign, though it is doubtlefs Supplemental to the old canons and conftitutions of the Church of England," by the authority of Parlia- ment in the fecond year of Edward VI.) does not defcribe the "Ornaments" of the Church, although it gives fome directions for the Prieft and his afliftants for the celebration of the Holy Communion, thus following the order of the Miflal, as of courfe the new Book, oftenfibly a revifed form of the old "Ufe," would not deviate from the accuftomed arrangement, viz. that the Rubrics of the Miflal were not, except incidentally, the direction for the ornaments and utenfils of Divine Service. The old Ornaments named Englifh Miflals mention nominatim in an incidental manner Canon of theMafs. nearly the fame* inftrumenta as the Firft Book of Edward VI. f does, whilft the modern Roman MifTal fpecifies by name even a fmaller number of utenfils and ornaments, thofe of the minifter not being mentioned at all.} It has been a vexata qu!/<. (taken in 1552) in the Record Office, at Carlton Ride, prove The inventories that they were retained by the Injunctions of 1 547, and were 'c! 6 in ufe by the authority of Parliament during the fecond year, and beyond it. Thefe inventories give copious lifts of crofles, r we candlefticks, altar cloths and linen, veftments, frames for appeal to the old fl. Qne a i tars ] e( 5t erns & c> & c . Therefore it makes no prac- canons or not, as . 7 . . /v * n i* i i - / Edward's injunc- tical difference, however mtereitmg as a recondite legal quel- ^ on whether we go to the old canons and provincial confti- tutions and to Edward's Injunctions and Firft Book, or to the Injunftions and Firft Book alone (with the Carlton Ride ritual is concerned. Inventories) as authority for Lawful Church Ornaments. But that the Book of 1 549 was not referred to folely as the guide for "ornaments" (it does not mention any church ornaments, though it does fome utenfils, inftrumenta, ufed in Divine Service), will be quite evident from the following remarkable pafTage in Cofin's Notes , " Butj" what the ornaments of the church and the minifters were is not here fpecified;" (the Euchariftic veftments are fpecified in the rubrics of Edward's Firft Book ; Cofin muft, therefore, have been referring to other ornaments of the minifter in ufe by authority of Parliament in the fecond year), "and they are fo un- known to many, that by moft they are neglected. Wherefore it were requifite that thofe ornaments ufed in the fecond year of King Edward, mould be here particularly named and fet forth, that there might be no difference about them." Now, if in Edward's Firft Book all "the orna- ments of the church and of the minifters" were fet forth nominatim y it would have been needlefs to fpecify what they were in a Rubric promul- gated for that purpofe, for there could be no poflible difference of opinion upon this point. In addition to this, Mr. Perry (to whofe labours the prefent writer is much indebted) in his learned and thoroughly exhauftive volume on " Lawful Church Ornaments," cites Archdeacon Robert Booth's (of Durham) Articles of Inquiry ,J circa 1710-20, in which the provincial conftitutions are referred to throughout > and fpoken of as ecclefiaftical laws * Mr. Chambers, in his "Striftures Legal and Hiftorical," gives an analyfis of thefe Inven- tories of the Ornaments which remained in 1 552, in 415 churches ; only eight of the number being of an earlier date, viz. 1549. f See Cofin's Works, vol. v. p. 507. \ Lawful Church Ornaments, p. 459. Preface* now in force. Thus the ftatutable authority of the ancient canon law feems perfectly clear, and Edward's Firft Book has been pronounced by the Court of Final Appeal to be the ftatutable authority for ornaments, and is to be regarded, as referred to in the Rubric "by the authority of Parliament in the fecond year of Edward VI," as the reformed exponent of the old canons and provincial conftitutions. To fum up firftly the Rubric remands us back to the old canons and conftitutions, pafted before the Reformation, to fuch of which it gives ftatutable authority, as are not "contrariant or repugnant" to fubfequent enactments on the fubject ; and fecondly, to Edward's Firft Book, as has been fhown at pp. xvi. xvii. and determined by the Privy Council ; and thirdly, to the Injunctions of 1547, which were in force by authority of Parliament in the fecond year. Bifhop Cofin thought it convenient (kefupra, p. xviii.) that an inventory of the ornaments, inftrumenta, veftments, &c. of Edward's celebrated fecond year ftiould be drawn up. For it is not tha^nft^fTrS! every parifti Prieft who is familiar with the ancient canon ments of the fe . cond i !/"/> i i ri~i u !-> /i year fhould be given. law ; and in Conn s time, even the rubrics or Edward s t irit Book, which, with the Injunction of 1 547, ordering and retaining the two altar-lights, give all that is eflential as far as ritual is concerned, were not acceffible to the body of the clergy as they are now in reprints His and other publications. Following out the fuggeftion of this carried oufi^the eminent ritualift and divine, worthy of all attention from us P refent Manual. as coming from the leading revifer of 1661, fuch an inventory is now for the firft time fupplied by the Direfforium AngUcanum. The ornaments of the Second Year muft be fought for in that portion of the ancient Englifti Canons and Provincial Conftitutions which relates to Ornament, Ritual, and Ceremonial, with the following limitations, viz. fuch ornaments, &c. as were abolifhed before the fecond year of Edward VI. and all fuch as are inconfiftent with the ftructure of the Book of Common Prayer. A complete lift of the titles of the feveral conftitutions and canons bearing upon the fubject is given at p. 466, in Mr. Perry's valuable work fo often referred to in this preface, and the whole of this portion of the ancient canon law is printed at length with its later 'practical modifications, and the ftatutable refiduum is thereby plainly fhown. Thus the ritualift, the parifti Prieft, and the inquiring churchwarden,* can fee at a glance * " It will be feen by a companion of what each is to provide, that the parifhioners were and are refponfible for whatever was or is eJJ'ential to Divine Service; the Prieft for 'other decent XX Preface. what the ornaments* of the Second Year really are from the lift at p. 491, and alfo the canons and conftitutions which order them, duly docketed as "unrepealed," "partly repealed," "unrepealed, but obfolete," "wholly repealed," as the cafe may be. Betides this, the inventoriesf of church goods in the Record Office, at Carlton Ride, eftablifh the facl of thefe ornaments, in addition to his liability to maintain* the principal chancel. This, then, feems a diftincl: anfwer to the prevalent notion, no lefs than to fome deliberate ftatements which are to be met with, to the effecl:, that the clergyman has nothing whatever to do with ordering the ornaments of the church. So far is this from being true, that the canon fays he 'MAY BE COMPELLED' by the ordinary to find them." Lawful Church Ornaments, p. 488. * A difficulty exifts in the minds of fome in reconciling the canons of 1603 with the rubric which governs the veftments. The XXIVth Canon orders copes to be worn in cathedral churches by thofe that adminifter the Sacrament of the LORD'S Supper; and the LVIIIth Canon direcls "minifters reading Divine Service and adminijiering the Sacraments to wear hoods." This would prefcribe a quaji Euchariftic veflment in cathedrals, but no fpecial Eu- chariftic veftment for parifh churches. It mould, however, be remembered that the Canons of 1603 (which though never confirmed by Parliament like the rubric, yet as fanftioned by Convocation are the law of ecclefiaftics fubfidiary to the rubrics of the Book of Common Prayer) cannot, and efpecially fince the final revifion which gave us the prefent Book of 1662, govern, control, or limit the rubric, which is Jlatutable, while the Canons (of 1603) are not. The reafon for the apparent difcrepancy of the Canons (of 1603) and the rubric will be found in the time the Canons were promulgated. It then feemed almoft hopelefs to enforce the ftatutable ornaments of the rubric, fo the Bifhops acquiefced in the loweft poflible amount of " ornaments," ritual and ceremonial under the preffure of Puritan neceffity. The old canons and the rubrics were almoft ignored fo the Canons of 1603 were promulgated, to compafs bare decency and order. We obey theffirif of the Canons of 1603 in exacl pro- portion as we adhere to the letter of the rubric. And here it may be noted in regard to the phrafe "veftment or cope" in the firft book of Edward VI. that the chafuble was always called "the veftment," and it has been thought that the allowance of the cope refers to the cafe of a Mi/ajtcca. 1 f Thefe Inventories are acceflible in Mr. Chambers' Strictures, Legal and Hiftorical; Mr. 1 This ought only to apply to Good Friday (//, not having the mafs of the prefandlified, we are right in not celebrating on that day) ; as a fufficient number of the faithful ought always to be encouraged to ftay at all times, whether they actually communicate or not, which will not be difcovered till afterwards, fo as to make a quorum in the fenfe of the rubric even if they go out after the Prayer of Oblation or the Exhor- tation, it will be too late for the Prieft to ftop. Abfent fick perfons who communicate fpiritually ought alfo to be counted in. Thus there can be no great difficulty in offering the Holy Sacrifice daily according to the mind of the Church : "Note alfo, that the Colled*, Epiftle, and Gofpel appointed for the Sunday Jball ferve all the week after, where it is not in this Book otherwife or- dered." Book of Common Prayer. The only prohi- bitory rubric is the third at the end of the Communion Service. But no Prieft in a parifh which had above " twenty perfons of difcretion," &c. would be legally precluded from adling on his own judgment, and cele- brating if he communicated one perfon only, or even if one perfon only fpiritually communicated. It fhould be borne in mind that in parishes where there is a fmaller number of " perfons of difcretion,'' &c. than the number mentioned in the rubric, the " twenty per- fons" might ufually be made up either by perfons acci- dentally flaying in the parifh, or by thofe who might come from a diftance, fo that fave where the Prieft adled rigidly upon the. rubric requiring perfons to give notice the night before, he would have no opportunity of knowing who were going to communicate at leaft till after the Prayer for the Church Militant, and therefore if the convenient number were prefent at the beginning of that Prayer, he muft make the Oblation, and having done that, muft, as already ftated, consecrate. Preface. xxi ornaments, viz. crucifixes, crofles, altar candlefticks, altar cloths, lecterns, altar-frames, corporals, Euchariftic and other veftments, (on this point, however, viz. the veftments being ftatutable, there was never any queftion), and divers other ornaments and utenfils, being in actual ufe in and after Edward's fecond year. A complete inventory of thefe "ornaments of the church and of the minifters" is given in the Appendix to this Manual. It mould be remembered that ornaments in ufe in the fpecified year are lawful ornaments ; but even if they cannot be found among the ftatutable orna- ments of the fecond year, as, e.g. the white bands, black fcarf, organs, haf- focks, and the like, and thefe are certainly not found among the ornaments of the fecond year, they are equally lawful ornaments if not at variance with them, or with the Service Book. The firft book of Edward VI. is the ftructure with which thefe ornaments muft be in harmony. And, as has been already mown, fince the Euchariftic veft- veftments^tUa'itlr ments are given nominatim in that Book, the altar- lights fe- Kg^s, and the altar , 1T V_,. r , , i /// cro " offtatutabie au- cured by Injunctions or 1547, and the altar-crols (or crucifix, thority, even whh- if it be preferred), proved to be lawful by the Carlton Ride ^ ^.^ a inventories ; all is given that is required for Catholic ritual, ratable aifo. even were the old canon law not of ftatutable authority and there is no doubt it is. It is now time to confider how far Ritual and Ceremonial not fpecified nominatim in the Rubrics of the Prayer Book are affected by the Act of Uniformity, by the 2nd article of Canon XXXVI. and Ceremonial r to which fubfcription at Ordination is required, 'and by Canon ^ XIV. equally binding upon fpiritual perfons. mo The ftatute of i Eliz. c. i, which enforces the Act of 2 of and 3 of Edward VI. c. i, orders, "That all minifters mall and article of Canon be bound to fay and ufe the Matins, Evenfong, Adminiftra- SSjmvS^fioj! tion of each of the Sacraments, and all other common and open prayer in fuch order and form as is mentioned in the faid Book fo authorized by Parliament, and none other or otherwife" And the ftatute 14 Charles II. enacts, "That the former good laws and ftatutes of this realm which have been formerly made, and are ftill in force for the uni- formity of Prayer and Adminiftration of the Sacraments, fhall ftand in full force and ftrength to all intents and purpofes whatever, for the eftablifhing ot Perry's Lawful Church Ornaments; the Ecclefiologift, Nos. cxiii. cxiv; and Stephen's edition of the Book of Common Prayer, vol. i. fol. 352-61. A feleftion from Mr. Chambers' Collection is given in the Appendix. xxii preface* and confirming the faid Book . . . hereinafter mentioned, to be joined and annexed to this Act." The 2nd Article of Canon XXXVI. orders, " That he (the perfon to be ordained) will ufe the form in the faid Book prefcribed, in Public Prayer and Adminiftration of the Sacraments, and none other" Canon XIV. provides, "That all minifters mail likewife obferve the orders, rites, and ceremonies prefcribed in the Book of Common Prayer, as well in reading the Holy Scriptures and faying of Prayers, as in admin- iftration of the Sacraments, without either diminifhing in regard of 'preaching, or in any other refpect, or adding anything in the matter or form thereof." In regard to the Acl: of Uniformity, it mould be borne in mind that Elizabeth's Acl of Uniformity was followed by Injunctions explanatory of the very Rubrics of the Book which the ftatute enforced. The Act is aimed againft the practice of the Puritans who endeavoured to avoid every- thing the Book enjoined, but which they difliked, and failing this to get rid of the Book altogether. Hence the need to infift on the complete ufe of the Service Book. The Act which reftored the furniture to the altar and the veftment to the Prieft could never mean to forbid the details of Catholic Ritual and Ceremonial and to limit every gefture of reverence : it would not fpecifically enjoin them, for who would expect an Act of Parliament to be a complete manual of directions for the performance of Divine Service ? it was rather meant to exclude interpolated prayers ; matters of Ritual and Ceremonial were not, ftrictly fpeaking, within its fcope. The explanatory Injunctions of "Elizabeth fufficiently prove that her Act of Uniformity does not regard the Rubrics of the Prayer Book as a perfect directory for Divine Worfhip ; and the unavoidable, but moft important corollary is, that thofe Rubrics cannot be argued from negatively; they cannot be interpreted as forbidding what they do not enjoin. The terms of Canon XXXVI. are precifely the fame, and when it is confidered " That thefe Canons, being a hundred and forty-one, were col- lected by Bifhop Bancroft out of the Articles, Injunctions, and Sy nodical Acts parted and publifhed in the reigns of Edward VI. and Queen Eliza- beth," (Collier's Ecc. Hift. vol. ii. p. 687,) the animus of them, and of the Article in queftion, muft be felf-evident : it was againft the depravers of the Liturgy, not againft the faithful and learned Priefts who fcrupuloufly carried out its Rubrics. In the words of Blomfield, Bifhop of London: " No* one who reads the hiftory of thofe times with attention can doubt * Apud Robertfon's " How to Conform to the Liturgy," p. 8. Preface. xxiii that the object of the legiflature who impofed upon the Clergy a fubfcrip- tion to the above declaration, was the fubftitution of the Book of Common Prayer for the MifTal of the Roman Catholics, or the Directory of the Puritans." Canon XIV. cautions the Puritan preacher not to diminifh from the Service Book by preaching doctrine inconfiftent therewith, and not to add anything in refpect of form or matter : thus admitting the Liturgy to be the confervator of doctrine, and Ritual and Ceremonial to be the fafeguards of Sacraments and teachers of dogma. For " matter " and {< form " are well-known theological terms having a technical meaning,* and point mainly to the prefervation and right admin iftration of the Sacraments which certainly were in danger at the time of the promulgation of thefe canons. Thefe terms were probably alfo intended to check fuch irregular- ities as the omiffion of the crofs in Baptifm, the making the father anfwer queftions with the godfathers and godmothers, the omifTion of the Abfo- lution, Venite> 'Te Deum, Leflbns, &c. a Sermon being fubftituted, the mutilation of the Communion Service and omiflion of the Prayer of Con- fecrationf irregularities which not only affect the " order " of Divine Service, but in the cafe of the Sacrament of the Altar, entirely vitiate it, and that not by changing, but by omitting the "form" of words. The Rites and Ceremonies of the canon mean exactly the fame things as they do in the title of the Prayer Book : " The Book of Common Prayer, and Adminiftration of the Sacraments, and other Rites and Ceremonies of the Church." It is clear that Rites and Ceremonies are here ufed in diftinction to Sacraments meaning the Occafional Offices, and not what we term " Ritual and Ceremonial." Had it been fo, the title would have run fome- thing after this manner : " The Book of Common Prayer and Adminif- * " With what matter was this child baptized ? " With what words (= form) was this child baptized?" Miniftration of Private Baptifm of Children in houfes. Book of Common Prayer. Here " matter " and " form " (words) are technically ufed. It mould be remarked that till 1603 the paffage flood " With what thing, or what matter they did baptize the child ?" It is noteworthy that the men who revifed the Book of 1559, anc * P ut f rtn the canons of 1603, eliminated as unneceflary the word " thing" and ufed " matter" in its purely theological and technical meaning. The revifion of the Prayer Book and collection of the canons were going on at the fame time the word is ufed in the fame fenfe in the Canons of 1603 and the Book of 1604. f See "Lawful Church Ornaments," pp. 292, 293, 329, for hiftorical proof that fuch depravation of the Prayer Book was not unfrequent at the period of the compilation of the canons of 1603. xxiv Ipreface, tration of the Sacraments with the ceremonies and rites thereof" However, Ritual and Ceremonial, (viz. fuch ancient ufes of the Church of England as are confident with the revifed Service Book, and needful for the right and due adminiftration thereof), are included in the canon under the words, Rites and Ceremonies, and indeed the former muft, of neceflity, be more or lefs elaborately employed in carrying out the latter. * And if it be argued, for inftance, that the Bimop's or Prieft's confe- The argument cratm g of the oil for the anointing of a fick perfon is zfre/h for anointing of rite or office, that cannot be argued as a prohibition of fuch action to the Epifcopate or Priefthood ; for the confecration of churches is a parallel inftance as far as any modern law goes ; yet the Bimops continue a practice which would be illegal on the principle that filence is prohibition ; and moreover, they ufe an office which can make no claim to authority fuch as the Prayer Book porTefles. Cuftom is indeed a fort of ecclefiaftical common law and fanctions this ; but as dejuetude does not repeal a law, fo it would appear that any diocefan Bimop is free to act upon the ancient Canons and Provincial Conftitutions. In regard to the " mixed chalice," i. e. with wine and water, a cuftom enjoined and ufed by Bifhop Andrewes ; practifed in Prince Charles' chapel at Madrid ; ordered by Laud ;f authoritatively recommended by Cofin ; pronounced lawful by Palmer in his Origines Liturgicas ; ufed by authority in the Church in Scotland ; and by many learned and holy Priefts down to the prefent day; is little likely to be a violation of the Act of Uniformity or of the canons of 1603. It now only remains to thank thofe who have aided in the compilation of this Manual. And firft, the thanks of the editor are due to his friend, the Reverend Frederick George Lee, S.C.L., F.S.A., his fellow-labourer and joint-com- piler, who, himfelf engaged on a like work, kindly and moft liberally handed over fo the editor the whole of his carefully-collected and valuable notes, containing many important authorities not generally known ; the whole of which notes have been incorporated into the volume. * See "Lawful Church Ornaments," pp. 484, 485. f " And the Prefbyter fhall then offer up and place the bread and wine prepared for the Sacrament upon the LORD'S Table, that it may be ready for that Service." Rubric before the Church Militant Prayer in Archbimop Laud's Prayer Book (1637). "Prepared" is the technical epithet always applied to the chalice which contains the element of wine mingled with a fmall proportion of water, thus prepared to be confecrated by the Prieft. Preface* xxv To enfure correct nefs nearly every proof- fheet has been revifed, amongft others, by the following eminent ritualifts : The Rev. Thomas Chamber- lain, M. A., Student of Chrift Church, and Vicar of S. Thomas the Martyr, Oxford; the Rev. Philip Freeman, M.A., Vicar of Thorverton, Devon; the Rev. F. G. Lee, F.S.A. ; and the Rev. J. M. Neale, M.A., Warden of Sackville College, Eaft Grinftead. Thanks are likewife due to John D. Chambers, Efq., M.A., for permiflion to reprint his valuable letter on the legal effect of the "Judgment " of the Privy Council in the cafe of the churches of SS. Paul and Barnabas, Diocefe of London, in the Appendix ; and to the Rev. T. W. Perry, who has kindly allowed a liberal ufe in the way of extracts of his work on Lawful Church Ornaments. The Commentary on the Daily Service is a refume from the/r/? volume of " The Principles of Divine Service." The permiflion to make fuch extenfive ufe of this erudite and noble work is here gratefully acknow- ledged by the editor ; he would alfo exprefs his gratitude for the elaborate corrections and important additions which the Direfforium received from its author. But it muft be diftinctly underftood that Mr. Freeman is not to be identified either as a ritualift or a theologian with every direction in this Manual. Nor is the editor committed to every ftatement in his book. The admirable paper in the Appendix on the Mufic of" The Englifh Church " has been contributed by the Rev. Thomas Helmore, M. A., to whofe kindnefs and courtefy the editor owes much. The valuable paper on Floral Decorations was furnimed for the Ap- pendix by the Rev. John Oakley, M.A. [now Curate of S. James's, Pic- cadilly.] The editor muft alfo exprefs his obligations to the Rev. John Jebb, M.A., Rector of Peterftow, for valuable information, and for permiflion (for which thanks are alfo due to Mr. Parker, his publifher) to incorpo- rate fome extracts from his work on " The Choral Service of the Church" into the text. Thefe paflages occur in Parr. 133, 136. Great ufe has been made of that well-known, correct, and moft ufeful publication, " The Churchman's Diary." Indeed it has formed the bafis of the DireRoriumy and the permiflion to make this ufe of it adds another obligation to many which are due to its editor. And here it is proper to add an expreflion of thanks to J. W. Hallam, Efq., for the unwearied pains which he took in illuftrating this Manual ; it is needlefs for the editor to commend either the beauty or the ecclefiaftical correctnefs of the drawings. The illuftration of the Prieft vefted for " Holy Communion " is from a d preface. bra.Cs in the pofleflion of the Rev. F. G. Lee, who is moft anxious to reftore it to the church, from which it has been fevered, if fuch can be difcovered. The portion of the prefent Englifh Rite, which the frontifpiece is intended to illuftrate, is the afcent of the Prieft and Sacred Minifters to the midft of the Altar, before the celebrant takes up his pofition at the north-fide of the Altar, and the Epiftoler and Gofpeller go to their refpec- tive fteps, immediately before the finging of the Introit.* The editor, on behalf of the compilers, of all and any who have aided in putting together thefe pages, and of himfelf, commends this Manual to the care of Almighty GOD, trufting He will deign to blefs it to His glory, and to the edification of His Church. 4- DEO GRATIAS. ORWELL RECTORY, Monday in Rafter Week, A.S, 1858. P. S. Since the compilation of the Direftorium Anglic anum, the Judg- ment of the Privy Council in the matter of the Churches of S. Paul and S. Barnabas has been delivered (on March 2ift, 1857,) a decifion for which we muft all be grateful, not only as fetting at reft a vexata quxftio, but as fecuring to thofe who love " the beauty of holinefs " the unmolefted ufe of LAWFUL CHURCH ORNAMENTS, though far be it from the advo- cates of Ritual and Ceremonial according to the ufe of the Church of England, to force the maximum of ftatutable ornaments upon thofe who are contented to abide by the minimum, or to advife the revival of all the minutias of ritual detail which were praciifed in mediaeval times. It would not have been right, however, to have omitted them in fuch a treatife as the prefent. And it is a fource of great fatisfaction to the editor to find that he has only one unimportant matter to alter in confequence of that Judgment, viz. that " the fair white linen cloth " put upon the altar at the Communion-time muft not be edged with lace, or adorned with em- broidery,^ as it is directed to be at p. 25. J The Judgment, however, does not prohibit lace, embroidery, and colour on the " linen cloth " ufed for covering what remains of the BlefTed Sacrament after the communion of Prieft and people. J. P. * The Frontifpiece of the Second Edition reprefents'the Elevation of the Chalice. f Embroidery is that particular kind of worlc which entirely covers the furface of the original material. Every kind of work is not embroidery. I Second Edition, p. 28. preface to tfre ition. XACTLY feven years ago the DIRECTORIUM ANGLICANUM was firft publifhed. It had occupied the editor and fome of his afliftant compilers many years in its preparation, and its publication was looked forward to with much intereft. The original lift of fubfcribers is an evidence of this ; while the rapid fale of a confiderable edition, in the fhort fpace of fix months from its firft iflue, was no uncertain indication of that renewed intereft in the fubject of ritual which was being taken in the Church of England, and which is in fo many quarters now both extending itfelf and bearing abun- dant fruit. When this Manual was firft put forth, that doctrinal progrefs, thanks be to GOD ! which is the wonder of many amongft ourfelves, creating deep intereft in other portions of the Chriftian Family, had been practically made and fealed ; and this while queftions of external improvement had fcarcely been thought of. For the battle concerning the ufe of the Surplice in the Pulpit and the Prayer for the Church Militant (as it is commonly called) was of no great fervice in the Catholic Revival, except as indica- ting a readinefs on the part of a fection of the clergy to do what the exprefs law of the Church commanded when that law was made clear and indif- putable to them. For any practical purpofes the battle might as well never have been fought. Preaching in the furplice was a queftion of extremely fmall moment ; while a return to the Communion-table to read the Prayer for the Church, &c. was only an undefirable completion of that peculiar Reformation-rite, which in the great majority of Anglican Churches, for the laft three centuries, has tended to give the faithful an empty piece of the verieft formalifm in lieu of that Euchariftic Sacrifice, which is their precious heritage and greateft privilege. When, too, the rubric immedi- ately preceding the commencement of Morning Prayer exprefsly ordered the ufe of the ancient Euchariftic and Catholic veftments, it muft be owned xxviii Preface to tbe ^econn OEtiition, that the excitement occafioned by the attempt to win back the furplice for the pulpit was hardly commenfurate with the gain ; efpecially when, with perhaps the fingle inftance of the Vicar of Morwenftow in the diocefe of Exeter, the ancient veftments were nowhere afTumed,* and the Rubric referred to was deliberately ignored. Now, however, the work of reform and reftoration in queftions of ex- ternal worfhip is going on with remarkable fuccefs. Enquiry generates further enquiry, and the refult of enquiry has been to enlift a large number of learned and earneft men in the good work, fo that even in the mod neglecled diocefes and parifhes of England fome approximation to greater decency fome outward and vifible improvement is taking place. The outcries which from time to time have been heard againft changes for the better were loud and piteous. For a while they inconvenienced fome of our fpiritual rulers, and terrified, for example, the refpected Archdeacons of the diocefe of Oxford. But neither the anonymous fabrications of Mr. Charles P. Golightly, nor the bitter malignity of the Record againft theo- logical colleges which were not Puritanical, could ftay the progrefs of Catholic Reform. On our fide we felt confident that nothing would be loft and everything gained by enquiry, and fo it has turned out. Now the rationale of the fcience is better underftood.f Since the publication of * The writer is informed, on high and unqueftionable authority, that the Cope was con- ftantly worn in the diocefe of Lichfield within the lait 35 years, and this, too, on one occafion in the prefence, and with the full approbation of, the late pious and devoted Dr. Henry Ryder, Bifhop of that See. f " Traclarian ' Ritual is reafonable becaufe of its ufe in teaching the poor and unin- ftrucled. Even if it were not difattroufly true that the majority of preachers are far too ill- inftrucled themfelves to have much probability of teaching others fuccefsfully, yet a great pro- portion of the poor is not accuitomed to follow the thread of an argument or difcourle for ten minutes together, not to fay for thirty or forty, and even if it were, two-thirds of the language employed in moft fermons is hopelefsly unintelligible to the hearers. How can we moft eafily get a half-favage ftreet-Arab or country clown to understand that there is a Mighty Being Whom he mould adore, that there is a brighter and better world than this for which he mould llrive ? Is it by putting him into a dark corner of a large, bare, and fhabby room, to hear a gentleman read fomething carelefsly out of one or two books for half-an-hour, and then roar fomething elfe excitedly for double that time ? Will that get the unlettered peafant or artifan down on his knees in awe and prayer? On the other hand, will not the fight of a building far more beautiful and {lately than any other he knows, will not the found of fweet finging, and the example of numerous worfhippers bending and proftrating themfelves, fpeak direftly to his eyes and ears and thus make their way into his flow mind ? More than a thoufand years ago the Emperor Charles the Great conquered the Saxons, and imprifoned their chief. One heathen Saxon, thirfting for revenge, followed the Emperor to his capital, and fought him out for the purpofe of murder. On inquiry at the palace he was directed to the Cathedral, preface to t&e feeconD CDition. xxix the DIRECTORIUM ANGLICANUM, nearly twenty books or tractates have been iflued on the fubject of the practical adoption of external religious obfervances ; and thefe, of courfe, have very confiderably helped on the good work. In addition to which, however, actual, vifible, and palpable improvements have taken place in the manner of conducting Divine Service in fo many places that continued progrefs is certain. Church-of- England people only need to fee what may be made of our altered and circumfcribed fervices by a careful performance of them in the fpirit of ancient times to thank GOD for having preferved fo much for us, in days of violent change or mifting belief, in the times of Thomas Cranmer and Oliver Cromwell, and to take courage and action for the future. " There is no queftion," wrote the late Mr. A. Welby Pugin, "that in the abftract the Book of Common Prayer is exceedingly Catholic, and that the rites of the Church of England, when folemnly adminiftered, are clofe approxima- tions to the ancient fervice ; and all theologians will admit that the old priefts who ufed the prefent Communion Service, with intention, confe- crated moft truly, and, confequently, that Mafs was celebrated under the new form in hundreds of parochial and other churches long after the and arriving there he found the terrible warrior, poorly clad, proftrate before the Altar, while the folemn rite of the Holy Eucharift was being celebrated. The thought which flaflied acrofs the heathen's mind was ' How great muft that GOD be to Whom fo great a king abafes himfelf thus ! It is by His might that my gods have been overcome.' And the intending murderer fought baptifm, and became a Chriftian noble at the Court of the monarch he had meant to kill. If the Emperor had been fitting in a pew liftening to a fluent gentleman in black, his life would have been forfeit, and the courfe of all European hiftory have been changed. "Once more, it is a conftant complaint amongft clergymen that the young men are inacceflible to religious influences. Wherever ' Tradtarian ' ritual is in the afcendant, young men throng the choir and frequent the fervices. Is it not wife to bring them to divine worfhip inftead of driving them away? Not long ago, Canon Clayton, a Puritan champion, preached a fermon at Cambridge againft Ritual, in which, like Balaam of old, he blefled what he meant to curfe. He faid that Tractarians ' made the ' Sunday Service palatable and even interefting to un- converted and unfcriptural minds.' No doubt he avoids that pitfall himfelf, but a little more familiarity with his Bible might have taught him different language. There we are told in the Gofpels that the publicans and finners loved Chrift's teaching better than the Pharifees did, there we learn from S. Paul that when worfhip is properly performed, ' and there come in one that believeth not or one unlearned, he is convinced of all, he is judged of all, and fo falling down on his face he will worfhip GOD, and report that GOD is in you of a truth.' (i Cor. xiv. 24, 25.) And becaufe of thefe three merits, becaufe it trains the body for the fervice of Heaven, becaufe it accufloms the foul to gratitude towards GOD, and becaufe it attradls and teaches the ignorant and carelefs, ' Traftarian ' ritual is reafonable." Rev. Dr. Littledale's Catholic Ritual in the Church of England, pp. 8, 9. London : Palmer, 1865. xxx Preface to t&e >econ& OBDition. acceflion of Elizabeth."* Truly our heritage is the Catholic Faith, whole and undivided, and with it thofe Catholic practices, which follow as a matter of courfe. To ufe plain words, certain Proteftant traitors who eat the bread of the Church of England while they deny or refufe to proclaim her doctrine, and feldom carry out the explicit directions of her Service Book, made an attempt in the cafe of SS. Paul's and Barnabas', London, to obtain the fanction of the law for their fins of omifTion and commiffion. Large fums of money were fpent both in attack and defence. Both fides were in earneft. But the formal and final decifion was fo completely in favour of Catholics that as yet no further attack has been made. True, an Irifh peer, the Marquis of Weftmeath, has complained in his place in the Houfe of Lords of the fatisfactory progrefs which is being made in the Church of England, but he has been anfwered by the Bifhop of London in the following fpeech which while advocating a change in the law moft conclufively admits that the reftored practices complained of are per- fectly legal, and can only be " put down " by an important and radical alteration of the law : "The Bifhop of London was much obliged to the noble marquis for bringing thefe matters before the houfe. The matter was a very ferious one, and he fpoke the fentiments of all his right rev. brethren when he faid they regarded it as very ferious. The queftions touched upon by the noble marquis were fo intimately connected with frefh legislation that he did not know what would be the beft remedy for thefe evils. He had had occafion more than once to refer to the higheft legal authorities as to how thefe difficult matters were to be dealt with ; and he confefled that the refult was no more than this that there was a rubric at prefent in exigence which made it extremely difficult to aft in thefe cafes. The rubric he alluded to was that which faid that the ornaments of the church and the furniture thereof were to remain the fame as they were in the fecond year of the reign of King Edward the Sixth. That rubric he hoped and believed was capable of fuch an interpretation as he had always been in the habit of putting on it; but at the fame time the exiftence of fuch a rubric introduced great uncer- tainty in the law. If there was the flighted hope that their lordfhips and the other houfe of parliament would take into confideration the alteration of this and other rubrics, he could fay for himfelf and his right rev. brethren that they would fupport an alteration. There was another way in which the law might be altered, and he would pledge himfelf to vote for it. There was a phrafe in the rubrics equally objection able. It faid that when the clergyman had any doubt as to the interpretation of thefe rubrics reference mould be made to the Bifhop of the diocefe, and, if his decifion was not fatisfaftory, to the Archbifhop of the province, whofe decifion mould be final. At firlt fight it would appear that that was a folution of the difficulty; but in many cafes when he had attempted to apply this folution he had been met by this anfwer, and one which he believed could not be got over. The rubric faid, ' If the clergyman had any doubt;' but thefe gentlemen always rejoined that they had no doubt, and did not want to refer to the Bifhop or Archbifhop or any one elfe (a laugh.) The law in this refpeft was obvioufly in a moft unfatisfaclory ftate (hear). It was faid that thefe evils could * Earneft addrefs on the Eftablifhment of the Hierarchy, p. 10. London: Dolman, 1851. Preface to tfje Second czBDition, xxxi not be put down until a. new court was eftabliflied ; but it was not a new court that was required, but a revifion of the law (cheers). Bifliops had a twofold authority. They had the authority which their advice naturally carried with it ; and he was glad to fay that by far the great majority of the clergy throughout the kingdom were always ready to accommodate them- felves to the advice of their bifhop in fuch matters; but, of courfe, if they did not there was nothing to fall back upon but the legal authority of the bifhops. That legal authority was decided by the written law, and when the written law was in this unfatisfadlory ftate (hear, hear) it became very difficult for the bifliop to do more than to proteft and to ufe his perfonal intereft to Hop abufes. There were two other parties who might do much to difcourage thefe things. The firft was the patrons of livings, who ought to take great care as to the principles of the gentlemen whom they prefented for inftitution. There were alfo the parifhioners, who had fome power in the matter. Once a year they were called together for the election of churchwardens, and churchwardens had confiderable legal powers as to the arrangement of fuch matters. In the churches to which the noble marquis had alluded what had taken place might be fuppofed to be the will of the parimioners, as exprefled by their election of church- wardens. He trufted that in the diftridt churches for it was principally in them that thefe practices were carried on the parimioners would fee that a folemn duty devolved on them in refpeft to the choice of churchwardens. His opinion on thefe fubjecls was exprefled at confiderable length in his primary charge ; and the fentiments of his right rev. brethren were alfo well known. The molt rev. prelate (the Archbifhop of Canterbury) had occafion, fome years ago, when prefiding over another diocefe, to inveftigate fome objectionable practices at a church at Leeds ; and his grace's fentiments were then exprefled quite as clearly as his had been. It would be the greateft miftake to fuppofe the bifliops were not quite aware of the great evils which the noble marquis had pointed out; and if in any way he could difcourage and difcountenance fuch practices he mould always be ready to do his duty. The diftrefling part of the matter was, that many of the gentlemen who made themfelves conspicuous in this way were men of deep convictions, and who were in many cafes facrificing their health in their efforts amongft the deftitute poor in this large diocefe (cheers)," Standard, June I7th, 1865, This, then, is the prefent petition of the Ritual revival. Of the ftrict legality of thofe reftored forms and methods of worfhip e.g. the ufe of Plain Song by a fpecial choir, veiled in caflbck and furplice, in their proper place, the chancel ; the ufe of incenfe, and lights, at celebration ; crofTes, both on the altar and on the rood-fcreen, flowers, banners, procefllons, ancient hymns, the Euchariftic and ancient veftments, the fign of the crofs, bowing towards the altar, reverences at the Gloria Pafri, &c. &c. there can be no manner of doubt; and if all thofe who allow their legality and value acted as the refpected Incumbent of S. Mary Magdalene's, Munfter Square, acts, ftill greater progrefs would be made. Apropos of the attack by Lord Weftmeath, Mr. Stuart writes as follows in the Guardian of Auguft 2, 1865. He is replying to fome faint-hearted anonymous fcribe : " SIR, I do not fee that I have at all mifreprefented ' Sacerdos,' or I would very readily acknowledge it. " I muft proteft againft the miferable, trembling, cowardly attitude which he recommends the clergy to aflume towards their Bifliops. xxxii Preface to t&e >econu CDition. "He fays 'I am further anxious that clergy whofe views are the fame as my own mould not unduly provoke the Bifhop to renew and enforce this appeal to Parliament.' " Why not ? Our own appeal is to the heart and confcience of the nation at large, and to what elfe can the Bifhop of London himfelf appeal ? Thefe public attempts to put down Catholic faith and worfhip in the Church of England do a deal of good. They force upon an ignorant and prejudiced people fome little knowledge of the truth of Catholic principles, and this is juft the very thing we moft want. The Gorham trial taught England the doctrine of Baptifmal Regeneration ; Dr. Pufey's fufpenfion and the Denifon, Cheyne, and Brechin trials, taught the doctrine of the Real Prefence and the Euchariftic Sacrifice ; the Poole perfe- cution taught the doctrine of Confeffion ; and the St. Barnabas' and St. George's-in-the-Eaft Riots taught the nature and lawfulnefs of Catholic worfhip: and juft fo, depend upon it, any future 'raid' upon the Church will be overruled to the fame good ends, if only we ourfelves act fincerely and confcientioufly in what we do. " If the Bifhop of London is inclined to 'run-a-muck' at Catholic faith and Catholic wor- fhip, by all means let him do fo. He has as good a right to his opinion as we have to ours. If he wifhes to Puritanize the Church, as I believe he does, let him take all lawful means towards his object ; and if we wifh to Catholicize the Church, as we avowedly do, let us take all lawful means towards our object too; and 'God defend the right !' "Who is this awful defpot, this terrible Turk, this Pope in pojje, who is ready to cut off all our heads in five minutes if we 'provoke' him? He is a conftitutional officer of the Church, and himfelf fubjedt to its laws as much as any one elfe. "The miniftry of the Church of England would be unendurable to men and Chriftians on the terms which 'Sacerdos' feems to fuggeft. " EDWARD STUART. "Munfter Square, Regent" 3 Park" Under thefe circumftances, united action alone can preferve to us and to our children that which, by GOD'S gracious mercy, has been handed down to the prefent time. If we are to remain a portion of the One Univerfal Church, and not to be degraded to the petition of a mere feel:, we muft be prepared not only to theorize but to act. And thofe who are agreed in principle muft be careful to act in unifon. Though much has been done, much remains to be accomplimed. With increased knowledge, and new ftores of information, Prudence and Difcretion muft be prefent to guide the parifh prieft both as to the manner and time of particular reforms and reftorations. As regards the pofition of the prieft at the altar, during the celebration of the Holy Eucharift one important point for confederation the Editor of this Second Edition of the DIRECTORIUM ANGLICANUM, ftrongly recom- mends that moft able and exhauftive treatife, 'The North-fide of the Altar* by his friend, Dr. Littledale, to the attention of all readers of this book. Though the reform on this point has been very confiderable, as yet it is by * The North-Side of the Altar: a Liturgical EJJay, by Richard F. Littledale, M.A., LL.D. Third Edition. London : G. J. Palmer, 1865. Preface to t&e SeconD OEDition, xxxiii no means general, which it ought to be. If the object of the change be carefully and intelligibly fet forth beforehand, both publicly and privately, this reform could be at once readily effected. The abolition of the ufe of black ftoles, except for the Good Friday Services and for the funerals of adults, is a point which ought certainly to be aimed at. They have no doubt been introduced within the laft forty years, and their fymbolifm is neither pleafing, flattering, nor edifying. Within the memory of many, only D.D.'s wore a wide black filk fcarf during Divine Service in our cathedral and collegiate churches. Other clergy wore fimply caflbck, furplice, and hood. In fo doing they followed the ancient tradition. In addition to this practice which efpecially needs reform, the various rules and directions, taken from ancient fources, fet forth in the DIREC- TORIUM ANGLICANUM, mould be carefully confidered, with a view to the difcovery of what is practically lacking, and of amending that which requires improvement. The following are leading practices which need to be generally reftored : (i.) The ufe of the Euchariftic veftments ; (2.) The ufe of, at leaft, two lights at the celebration of the Holy Eucharift ; (3.) The ufe of wafer bread in lieu of the ordinary bread commonly pro- vided ; (4.) The celebration of the Sacrament of the Eucharift at fuch a time on every Sunday and feftival of obligation that the faithful generally may be able to be prefent at it ; (5.) The ufe of incenfe. It now becomes the duty of the Editor of this Second Edition to fet forth what has been done on his part. The original compiler of the DIRECTORIUM having made over the book to him, with full permirTion to amend and make alterations where either were required, he has devoted a confiderable time to a very agreeable labour. Independently of having received feveral valuable fuggeftions from the Editor of the Firft Edition, nearly fifty communications from various clergy and others had to be care- fully confidered. Every ftatement, confequently, has been tefted by recog- nized authorities ; and all references have been carefully and thoroughly collated. The great principle on which the book was formerly compiled, viz. that what was not fpecifically, legally, and actually abolimed in the fixteenth century is ftill in force, has always been regarded in its revifion. Nor has it been forgotten that the Church of England of the nineteenth century is fubftantially one with the Church of England of the ninth century ; and confequently in the face of modern Latin cuftoms national peculiarities have been confiftently and properly refpected. Where the language of the Firft Edition appeared at all obfcure or vague, alterations have been made ; xxxiv preface to tbe >>econti and references backwards and forwards, as far as poflible, avoided, either by judicious additions or by a few eliminations. Several Occafional Offices have been added ; here and there a new arrangement, on a fmall fcale, has been made, and the "Cautels of the Mafs" fo valuable as ^indicating the mind of our beloved Church in times gone by have been tranflated and printed at length. The " GlofTary" has been added to, and feveral notes interfperfed throughout. The Editor defires, in the firft place, to exprefs his warm acknowledg- ments to the Original Editor and Compiler, for much valued help, without which as the Firft Edition is rare and cannot be eafily obtained he would have had to tranfcribe the whole of the volume. For the felection of Edmund Sedding, Efq., architect, as the illuftrator of this volume, the writer is indebted to the difcrimination and good judg- ment of the fame kind friend. Mr. Sedding's able drawings, fo full of Catholic feeling and a correct tafte for the beft form of Chriftian art, tell their own ftory. They will be appreciated wherever this book finds its way. He is indebted to John D. Chambers, Efq., Recorder of Salifbury to whom his thanks are publicly tendered for permiflion to reprint the form for "Blefling a New Houfe," which in its prefent mape was ufed in the Benediction of 16, Prince's Gardens, Hyde Park. His obligations are due, likewife, to the Rev. H. A. Walker, M.A. of Oriel College, for a tranf- lation from the Sarum Rite of another fervice printed in this Edition. And, finally, with a general acknowledgment of his fincere thanks to many who have rendered him valuable afliftance by the loan of books, by advice, counfel, and fuggeftions, to Mr. Bofworth, the accomplifhed pub- lifher, for the production of it in fo handfome a form, and to Meflrs. Whittingham and Wilkins for the tafte exercifed in the printing he commends this Manual to the Blefling of Almighty GOD, and to the attention and charitable confideration of his brethren, the Clergy of the Anglican Communion ; with an earneft hope and conftant prayer that it may in no degree hinder, but, by reminding members of the Church of England of their ancient ftandard, may rather tend to promote, that Vifible Re-union amongft the feparated portions of the Chriftian Family, which, in GOD'S good time and way, will be completely accomplished. F. G. L. 19, Colejbill Street, Eaton Square, London, S.W. Augtifl 3, 1865. 3Uft of Boofes anD editions EITHER REFERRED TO OR USED IN THE COMPILATION OF THIS TREATISE. ILCUINUS, Op. fol. Lut. Par. 1617. Altar, The, or Meditations in verfe on the Great Chriftian ! Sacrifice. London: 1847. Ambrofius, S. Op. 5 vols. fol. Bas. 1567. Andrewes', Bp. Works. Lib. Ang. Cath. Theo). Andrewes Epifc. Preces Private Quoti- dians. Londini: 1848. Anfelmus, S. Op. fol. Lut. Par. 1675. Auguftinus, S. Op. fol. Bas. 1569. Bailey's Ritual Ang. Cath. London: 1847. Baldefchi's Ceremonial according to the Roman Rite (Dale's tranflation) 8vo. Lon- don : 1853. Bangor Miffal (apud Mafkell). Balfamon, Theod. Commentarius in Canones Apoftol. et Cone, fol. Paris: 1620. Bafilius, S. Op. ap. Frob. fol. Bas. 1532. Bayford's edition of the Judgment of the Right Hon. Stephen Lufhington, D.C.L. delivered in the Confiftory Court of the Bifliop of London, in the cafes of Wefterton v. Liddell (clerk), and Home and others : and Beal v. Liddell (clerk), and Park and Evans, on December 5, 1855. London: 1856. Beauty of Holinefs, The, By Rev. F. G. Lee. London : i 860. Bede's Hiftory. Ed. Stephenfon. London: 1841. Bethell, Bp. Doftrine of Regeneration in Baptifm. London: 1845. Bennett's Principles of Book of Common Prayer. London: 1845. Bennett's The Eucharift : its Hirtory, Doc- trine, and Practice. London : 1 846. Bingham's Works. 2 vols. fol. London: 1726. Bifle's Beauty of Holinefs in Common Prayer. (Pocock's edition). Cambridge: 1846. Blackburn's The Stone Altar in connexion with the Eucharift, in the time of Pope Sergius the Firft, &c. Cambridge: 1845. Blunt's Duties of the Parifh Prieft. London : 1856. Blunt's Sketch of the Reformation in Eng- land. London : 1850. Bona, D. Joannes Card. Op. 4 vols. fol. Antverpiae : 1677. Bona de divina Pfalmodia. 410. Antverpiae : 1677. Booke of the Common Prayer and Adminif- tracion of the Sacraments, &c. London : 1549. Boke of Common Prayer and Adminiftracion of the Sacraments, &c. London : 1552. Book of Common Prayer; containing the Office for the healing of thofe difeafed with the King's evil, entituled "At the healing." London: 1709. Book of Common Prayer and Adminiftration of the Sacraments, and other Rites and Ceremonies of the Church, according to the Ufe of the Church of Ireland, Dub- XXXVI of IBoofcs anti lin : Printed by and for George Griefon, in Eflex Street. 1736. 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Book of Common Prayer, according to the Ufe of the Church of Scotland (with the imprimatur of Patrick, Lord Bifhop of S. Andrew's, Dunkeld and Dunblane). Edin- burgh: 1849. Book of Common Prayer, adapted for Gene- ral Ufe in other Proteftant Churches. (Bunfen.) London : 1852. Borromaei, S. Caroli, Inftruftionum Fabricae Ecclefiafticae. Paris: 1855. Boutell's Monumental Brafles of England. London : 1 849. Boutell's Chriftian Monuments. London : 1854. Brechin's, Bp. of, Primary Charge. London : 1858. Brett's Coll. of Liturgies. 8vo. 1845. Breviarium Monafticum, O.S.B. 410. Ve- netiis : 1596. Breviarium Romanum. Dublinii : 1808. Brev. Sarifbur. (Seager's edit.) Fafc. P. et S. London: 1843-55. Burn's, Richard, Ecclefiallical Law, 9th edit. (Edited by Robert Phillimore.) 4 vols. 8vo. London: 1842. Casremoniale Epifcoporum. fol. Paris: 1633. Calendar of Anglican Church (llluftrated). Oxford: 1851. Camdenus, Gul. Annales rerum Angl. et Hib. Regn. Elizabeth. Lond. 1615. Cardwell's Two Books of Common Prayer of Edward VI. compared, &c. Oxford : 1841. Cardwell's Hiftory of Conferences. Oxford: 1841. Cardwell's Documentary Annals. 2 vols. Oxford : 1 844. Cardwell's Synodalia. 2 vols. Oxford: 1842. Caffianus. Op. fol. Atrebati : 1628. Catalan!, Jos. Caeremoniale Epilcoporum. 2 vols. fol. Romas: 1744. Chambers' Tranflation of Sarum Pfalter. London: 1852. Chambers' An Order of Houfehold Devotion. Pfalter and Manual. London: 1854. Chambers' Lauda Syon. London : 1857. Chambers' Companion to Confeflionand Holy Communion, tranflated and arranged from the Ancient Englifh Offices of Sarum Ufe. London: 1853. Chambers' Strictures, Legal and Hiftorical, on the Judgment of the Confiftory Court of London, in December, 1855, in the Cafe of Wefterton v. Liddell. London: 1856. Chamberlain's The Chancel ; an Appeal for its Proper Ufe. London : 1856. Chamberlain. In what fenfe may the Holy Eucharift be called the LORD'S Supper. A Letter to the Lord Bifhop of S. Andrew's. London: 1855. Chriftian Remembrancer. A Quarterly Re- view. London : Mozleys. Church Schemes. Ecclefiological Soc. Lon- don. Church Hiftorians of England. London : 1853-58. Churchman's Diary. London: 1858. Churchwardens : a Few Words to. Parts I. and II. (Suited to town and manufacturing diftrifts.) Ecclefiological Society. London: 1844, 1851. lift of IBoofes anti XXXVll Churchwardens : A Few Words to. Suited to country parifhes. Part I. London: 1846. Church Worfhip. (Churchman's Library.) London : 1854. Chryfoftomus, S. fol. Etonae : 1612. Clay's Book of Common Prayer, illustrated. London: 1841. Clemens, S. Alexand. Op. fol. Paris: 1572. Clemens, S. Rom. Epis. 8vo. Paris: 1568. Codex Canonum Ecc. Univerfal. Paris: 1661. Collier's Ecc. Hiftory. fol. London: 1708-14. Comber's Works. 2 vols. fol. Oxford: 1701, 2. Conciliorurn Omnium Gen. et Prov. Colledl. Reg. 31 vols. fol. Paris: 1644. Conciliorum Colleftio. Paris : 1672. Confutations and Canons Ecclefiaftical, of 1603, (Corrie's edit, of The Homilies). Cambridge: 1850. Cope and Stretton's Vifitatio Infirmorum. London: 1848. Cofin's Works (vol. v.), Lib. Ang. Cath. Theology. Oxford: 1855. Corpus Juris Civilis Romani. 2 vols. fol. Antverpiae: 1726. Crofthwaite's Communio Fidelium. Oxford : 1841. Cyprianus, S. Op. fol. 635.1525. Cyrillus, S. Alexand. Op. fol. Paris: 1638. Cyrillus,S.Hierofolym.Op. fol. Paris: 1720. Day-hours of Church of England. London : 1858. Damafcenus, S. Joannes. Op. 2 vols. fol. Paris: 1712. Daniel's Thefaurus Hymnologicus. 4 vols. 8vo. Halis. 1841-55. Dionyfius Areopagita, S. (Pfeudo) Op. ed. Corderius. Venet. 1755. Directory, A, for the Publicque Worfhip of GOD in the Three Kingdomes. 410. Lon- don : 1644. Dodfon, Sir John, his Judgment delivered in the Arches' Court of Canterbury, on Sa- turday, Dec. 20, 1856, in the Appeal, Liddellz'. Wefterton. Law Report. Times Nevvfpaper, Dec. 22, 1856. Donne's Works. London: 1839. Dugdale's Monaflicon. fol. London : 1655. Durandus, Gul. Rationale Divinorum Offici- orum. 410. Lugduni : 1510. Durandus on Symbolifm (Neale and Webb's tranfktion). Leeds: 1843. Durantus, Jo. Ste. de Ritibus Ecclefiae. fol. Romas: 1591. Dyce's Book of Common Prayer, with Plain Tune. 2 vols. 410. London: 1843. Ecclefiaftic and Theologian. London. Ecclefiological, late Cambridge Camden So- ciety's Tranfaftions. Ecclefiologift. London. Epiftolae Gilds. Ed. Stephenfon. London : 1838. Eucharilt, on the Celebration of the Holy (re- printed from the "Theologian and Eccle- fiaftic." Auguft, 1849.) London: 1849. EufebiusPamphilus (Caefar. Epifc.) Hift. Ecc. fol. Bas. 1549. Exeter, Bifhop of, Letter to the Rt. Hon. Dr. Lufhington, on his Judgment in the caufe of Welterton v. Liddell (Clerk). London : 1856. Exeter Pontifical. Ed. Barnes. 8vo. Exeter: 1847. Freeman's Principles of Divine Service. 2 vols. 8vo. Oxford: 1855-57. French's Tippets of the Canons Ecclefiaftical. 8vo. London: 1850. Forms of Bidding Prayer (H. O. Coxe). Ox- ford : 1 840. Fuller's Church Hiftory of Britain, fol. 1665. Full's, Sir H. J., Judgment in the Court of Arches in the cafe of Faulkner v. Litch- field. London: 1845. Gavanti Thefaurus Sacrorum Rituum. 2 vols. 410. Venetiis : 1792. Gibfon's Codex Juris Ecclefiaftici Anglicani. 2 vols. fol. London: 1713. Goar, Jac. Euchologion. fol. Paris: 1647. Goar, Horolog. Gregorie's Works. 410. London : 1695. Gregorius Nazianzenus, S. Op. ed. Ben. fol. Paris: 1778. XXXV111 of TSoofes ana . Juftinus M. Dial, cum Tryph. 8 Orig. Horn. iii. S. Cyp. Epil. pafiim. 9 Hift. Ecc. lib. x. c. 4. *E0' iiTraai rf rb T&V dyj'wv liyiov 9vffiaJV tTridtfievf/v tv be Celebration of tfje The length of the altar will vary according to the fize of the church or chancel, but it mould never be lefs than fix feet.* In large churches it may be even ten or twelve feet. The width about two feet fix inches. It fhould be three feet fix inches high, and raifed as much as poflible above the level of the nave. In all cafes the flab or men/a of the Altar fhould be of one ftom\ without fra&ure or blemifh ; and the thicknefs of the flab and S. Auguftine, 1 and to thefe may be added Prudentius, who flourifhed in Spain in the fourth century, and Sidonius Apollinarius in France during the fifth century. * The dimenfions of the altar of the church of Perranzabuloe, near Truro, were five feet three inches, by two feet three inches, and its height four feet. When taken down, the head- lefs remains of S. Piran, the patron faint, were difcovered immediately beneath it, the feet of the buried faint pointing as ufual to the eaft ; it was, in faft, both Altar and Tomb : and hence the remarkable peculiarity of its pofition, lying lengthwife eaft and weft. About fixteen miles from S. Piran's a fimilar ancient church has been more recently difcovered, at Gwithian, fo named from an Trim faint there martyred. Here alfo the Altar was of ftone, but placed in the ufual pofition, Handing north and fouth, againft the middle of the eaft wall. The original high Altar remaining in 1844, in S. Mary's, Forthampton, Gloucefterfhire, is five feet three and a half inches long, and two feet ten inches high ; its breadth is two feet three inches, and the thicknefs of the menfa five and a half inches. In the firit part of the Ecclefiological (late Cambridge Camden) Society's Tranfaftions, will be found a paper on Chantry Altars, by Mr. Bloxam, in which eight of thefe Altars, ftill remaining, are defcribed. Five of thefe were folid rnaffes of mafonry, furmounted by a flab of ftone, varying from three feet three inches to fix or feven feet in length, and from one foot four inches to three feet in breadth; the height rather more than three feet; and the tbicknefs of the Jlab fix inches. t " Let' 2 no Altars be confecrated by unftion with chrifm, unlefs they be of ftone." 3 The Excerptions of Archbifliop Ecgbriht, A. D. 750. (Johnfon's Colle&ion). 1 Civ. Dei. 1. viii. cap. ult. " Quis audivit aliquando Fidelium ftantem facerdotem ad altare etiam fuper ianctum corpus martyris ad Dei honorem cultumque conftruftum, dicere in precibus : Offero tibi lacrificium Fetre vel Paule." 8 "The C.C.C.C. MS. juftly makes this a diftind Canon ; with this title Canon Epaonen/is, and it is the fenfe of No. XXVI. Canon of Epone, in the year 517." 3 In continental Churches it is ufual for a fmall piece of ftone to be let into the middle of the men/a to confecrate upon. This inferted Altar-ftone was called " ara," (fee Gavantus, P. I., Tit 20), in contradiftindlion to altare, i.e. the flab and whole ftruclure of the Altar. The fame name is alfo applied to a confecrated Altar- ftone of jafper or marble, fet in gold or filver, laid upon an unconfecrated Altar of ftone or wood. " Do- mina Petronilla de Benftede dedit fumto Albano unum fuper-Altare rotundum de lapide jafpidis, fubtus et in circuitu argento inclufum, fuper quod, ut fertur, fan&us Auguftinus Anglorum apoftolus celebravit." Monafticon Ang. t. ii. p. zzi. The jafper in Chriftian fymbolhm indicates Faith, "jaffis fdei, *' porphyry or any red marble was ufed in default of the fymbolical jafper. It was formerly the cuftom in cathedrals to place this Altar-ftone upon the ordinary confecrated ftone menfa, either caufa rwerentite to the blefled Eucharift, caufa honoris to the great feftivals, or caufa dlgnhath of the celebrating bifhop. This "ara'" was alfo ftyled the " fuper- Altar? the term now technically ufed for the ledge of the Altar, whereon ftand the crofs and candlefticks. The " ara'' was fometimes made of oak wood, covered with plates of precious metal, and ibmetirr.es lamina of ivory. "Ara" is alfo the correct word for the portable Altar (tabula itineraria) for " The Communion of the Sick." Meflrs. Neale and Webb in their tranflation of the Firft Book of Durandus' " Rationale Divinorum Offi- ciorum," p. 41, have the following note : " The true ecclefiaftical diftinclion between altare and ara is, that the former means the Altar of the true GOD, and is therefore alone ufed in the Vulgate anfwering to the Greek Qvaiaorripiov, as oppofed to ara (/3u>/to) an Altar with an image above it. See Mede, folio 386.'' Cfje altar. about fix inches. The menfa^ the part of the Altar on which the Eucharift is confecrated, being either of {lone or marble, is fupported on a wooden frame which confifts of either four fides, or of four or fix low pillars of wood. It is well, perhaps, that the Altar mould not be imbedded, or fixed to the wall, though many of the ancient Church of England altars un- doubtedly were fo fixed. In many places it will be found extremely convenient to have a paflage around it. Behind it fhould be a DofTal Cloth,* Reredos, Painting, or Triptych, in front of which ftands the Crofs. (See Altar-Crofs). There mould be no Niches unlefs filled with ftatues, nor Tables of Commandments.f The Altar is raifed on a platform, which forms a footpace extending from three to four feet from the eaft wall, and in length not reaching more than fix or eight inches beyond the ends of the Altar. The afcent to this mould be by at leaft two fteps, each of the fame height with the platform, and about fifteen inches in " Of Altars, that they be of Hone.'' (Lanfranc) Canons of the Council of Winchefter, A. 0.1070. (Johnfon's Collection). Elizabeth's Injunctions permitted wooden Altars, and the Canon of 1571 (never in force), fpeaks of a table "ex afleribus compofite junftam." Thefe " afleres" however might be of any material, iron, ftone, zinc, as well as of wood. But thefe, and fuch like Injunctions, Canons, and Articles, it is a notorious legal fa6l, have not a fhred of authority belonging to them. The only document which can claim any weight is the 8znd Canon of 1603 4,- now in force, though fubjedl to the acl of Uniformity. This Canon (imply fpeaks of the Table as " decent and convenient" but makes no mention of the material, and even if it did, it would be of no force, as the Canon would be overruled in this particular, as it is in the matter of the Altar being moveable. For the Rubric inferted at the laft review direds the communicants, not the Table, to be conveniently placed for the receiving, implying plainly that the Altar was not to be moved for their convenience. The Altar is therefore a fixture, " not moveable" but " to be removed only by authority," as the font, pulpit, or other fixture. The Book of Common Prayer, made by the Aft of Uniformity part of the ftatute law of the land, orders fuch ornaments to be retained and be in ufe as were in this Church of England by the authority of parliament in the fecond year of King Edward the Sixth. Therefore whatever was the law of the Weftern Church in this matter before the Reformation is the law of the Englifh Church now. The Canons of Archbifhop Ecgbriht, of the Council of Winchefter, are the ftatutes in which it is embodied. The more we multiply cafes of Hone Altars pulled down and fold in the later years of Edward VI. and Elizabeth, the more abundantly fhall we prove that they were the ordinary and legitimate " ornaments of the Church" in the period to which our Rubric refers us. * There mould be no Crofs embroidered on the Doflal where the Altar-crofs is in ufe. Where no Altar-crofs has been provided a metal Crofs of rather large fize fecurely affixed to the Doflal is to be preferred to an embroidered one. f The proper place for the Tables of Commandments, if put up at all, is at the eaft of the Nave. 6 Cbe Celebration of r&e JJ>olp Cucfiauff. breadth. From the loweft ftep to the feptum or fanctuary rail, there mould be at lead twelve feet in collegiate churches, and, if poflible, never lefs than fix. The flab of the Altar fhould be covered with cere-cloth,* which in its turn is covered by the fuperfrontal, which hangs down about ten inches below: whilft the frontal, or antependium, which with the fuperfrontal makes up the covering or veftment of the Altar, hangs down in front. The frontal and fuperfrontal fhould each have a fringe. The ends of the Altar need not be covered, fave by the " fair white linen cloth," (fee infra}. They were, however, often vefted in ancient times, as, indeed, they ufually are at the prefent day. As the Altars of the Englifh Church are not now affixed to the eaftern wall, the back of the Altar may be vefted. The extradl below j" from the Monafticon Anglicanum mows from the phrafe " frontlets of the fame," in an inventory of Altar Veftments that the Cloths were intended to hang over the back of the Altar. The fuperfrontal and the cere-cloth mould fit clofely. Along the back of the men/a extends a ledge from fix to twelve inches in height, and from five to feven inches in breadth, according to the fize of the Altar ; it is fometimes called the " fuper- Altar," the " Altar gradine," or "retable:" upon it are placed two Lights, and between thefe a crofs of metal, with the addition of flower vafes on Sundays and feftivals. On the top of the fuperfrontal are placed the three linen cloths, f the * A waxed cloth extended over a confecrated Altar-ftone to proteft it from damp, dirt or irreverence. It mould be made of ftrong linen, and clofe at the corners ; a quantity of virgin wax mould then be melted in an iron veflel, and applied to the cloth while held a fhort di fiance from the fire. f " Imprimis, a coftly cloth of gold, for the high Altar, for principal feafts, having in the midft images of the Trinity, of our Lady, four Evangelifts, four angels about the Trinity, with patriarchs, prophets, apoftles, virgins, with many other images, having a frontlet of cloth of gold, with fcriptures, and a linen cloth enfixed to the fame ; ex dono Duds Lancaftrite. Item, a purpur cloth, with an image of the Crucifix, Mary and John, and many images of gold, with a divers frontlet of the fame fuit t with two Altar Cloths, one of diaper. Item, a cloth of gold, partly red and partly white .... with a frontlet of the fame Juit, having in the midft the Trinity .... Item, a cloth of white, with treyfoils of gold .... having a frontal of the fame" *' Item, a cloth for the hie Awt r of blew baudekin, with the pifture of our LORD, Mary and John, and a front of the fame. Item, an one Awter Cloth of white fuftyan, with red rofcs, with a Crucifixe, Mary and John, broydered, and front of the fame, and two curtains." In the Inventory of S. Paul's in capella carnaris. Jacob's Hilt, of Favermam. | The cere-cloth, fuperfrontal, and the three linen cloths fhould always remain upon the Cfje Crenence. two under ones not to exceed the length of the menfa, but the nppermoft mould hang down at each end, nearly to the platform, and mould hang down in front not above two inches below the flab. This " fair white linen cloth,"* as well as the two under ones, fhould have five crofles worked upon it, correfponding to the five crofles on the Altar-ftone, in the centre and four angles, with borders of various patterns. All the Altar linen as well as all the veftments of the priefts fhould be marked with a crofs. Many of the old Englifh Altars were provided with curtains. A curtain may hang at each end of the Altar. Thefe hangings are either fufpended by rods projecting from the walls or reredos, or elfe they reft on detached pillars generally of brafs, creeled by the ends of the Altar. The only niches that are defirable are thofe of which the Reredos or Altar-fcreen not unfrequently confifts. The reredos is very often formed of three funk panels filled with fculpture; thefe fhould be of marble or alabafter, with a feries of fmall figures in relief, painted and gilt, ufually reprefenting the principal events in the life of our Blefled LORD. 2. The CREDENCE^ is a fmall fide-table for the reception of the elements previous to their oblation, and is provided to enable the celebrant at the Altar. It is ufual, during the Daily Office, and at all times when the Liturgy is not being celebrated, to cover the " fair white linen cloth," as a protection againft duft, &c. with a ftrip of green filk, hemmed and marked with five crofles. This covering fhould exadly fit the menfa. * See Gavanti Thefaurus Sacrorum Rituum. Pars I. Tit. xx. Ed. Venetiis, 1792. Where it will be feen that in the weft it is permitted to ufe two linen cloths, fo that the under one be large enough to fold twice over the menfa. " Duplicatam unam concedit Rubrica, ut fint tres : non ergo dux, tuta confcientia fufficiunt." It was anciently the cuftom of the Englifh Church to fpread a purple pall 1 upon the menfa, and over this the three linen cloths. The cere-cloth now performs the function of the purple pall, 2 but the beautiful fymbolifm of its colour, which typifies blood, as well as kingly power, is ftill retained in the fuperfrontal, which always may be, and generally is, crimfon or red. f See Ecclefiologift, Vol. vii. pp. 178 218, and Vol. viii. pp. 9, 92 147, for elaborate papers on the Credence. lum decoris magni pretii adminiftrat." Thomae Elien. Hift. Elien in Anglia Sacra, torn. I. p. 607. See alfo, 1 In S. ^Ethelwold's Bencdiftional there is an Altar covered with a purple pall. Bifliop Leofric gave to Exeter Cathedral, This laft Injunction was enforced by Archbimop Cranmer in his Vifitation Articles Poema de Archiepif. Ebor., Gale, ii. Adi. SS. Ben. vi. 331. Wilkins' Cone. i. 714. See Johnfon's Can. ii. 338. Orig. vii. 12. It feems clear this cannot be referred to the light be re the pyx, becaufe that was never more than and that only in Churches polTefling confiderable ns. (Conftit. of W. de Cantilupe, Wilk. i. 557. Cardinal Pole's Conftit. 1555). Cromwell's Injunc- tions, 1536, forbid all but one light before the facra- ment of the Altar, meaning the pyx, or tabernacle ; the Proclamation of Henry VIII, in 1538, and the Injunction of 1539 (Wilkins, iii. 842 847,) authorize candles on Eafter-day before Corpus Chrifti, ihowing they were not there before. The reafon given in Reynolds' Conftitutions, which refer to the celebration of the Mafs by name, and in Edward's Injunctions, is precifely the fame ; both muft refer, then, to the fame thing. In the Private Prayers of that date, fome of which are given in the Sarum Miflal, to be ufed at the time of communion, the celebration is frequently called the Sacrament ; and Cranmer, in his Injunctions of the fecond year, refers the lights to the Altar, not to the pyx. And the doubtful Injunctions of 1549-50 fpeak of the candles on the LORD'S Board. The au- thority of Cofm muft be confidered as decifive, who fpeaks of them as two lights on the Communion Table ; and, finally, the continued practice of the Englifh Church. 12 {je Celebration of tfje (ZBuc&anfl. the ftem on which the taper is fixed. Frequently, and more conveniently in fome inftances, a focket is ufed. It is convenient alfo when the Service Book does not contain the Action on one page, to have a Card containing the Canon or Prayer of Confe- cration in a large type, though there is no mediaeval authority for this practice. It is a fymbolical and Catholic cuftom to ufe incenfe during Divine Service. This cuftom continued all through the reigns of Elizabeth, James I, and indeed we find its occafional ufe down to the time of George III. (See Hierurgia Anglicana}* By the exprefs command of GOD incenfe was very frequent in the fer- vice of the Jewifh Temple. (Exod. xxx. i, 3, 9 ; xl. 5 ; Levit. xvi. 12, 13 ; S. Luke i. 10, n). It will be remembered that frankincenfe was prefented to the new-born JESUS. (S. Matt. ii. 1 1). S. John particularly mentions (Rev. viii. 3, 4) how dr Jefus Chapel, Cambridge : "1588 Juniper to air the chapel on S. Mark's Day." Tranfac. of the Cambridge Camden Society, P. iii. p. 271. Incenfe in churches recommended by the " Divine " Herbert : Circa 1631. "The country parfon takes order . . . fecondly, that the church be fwept and kept clean without duft or cobwebs, and at great feftivals ftrewed and ftuck with boughs, and perfumed with incenfe." Prieft to the Temple, ch. xiii. The Parfon's Church. Form ufed by Abp. Sancroft for the Confecration of a Cenfer : 1685. So likewife when a cenfer is prefented and received, they fay : While the king fitteth at his table, my fpikenard fendeth forth the fmell thereof. (Cant. i. 12). Let my prayer be fet before Thee as incenfe ; and let the lifting up of my hands be as the evening facrifice. (Pfalm cxli. 2.) The Form of Dedication and Confecration of a Church or Chapel. C6e jFurniture of t&e altar* 13 before GOD out of the angel's hand." It is confidered that S. John adapted his wondrous language to the ceremonial of the Liturgy then followed by the Chriftians in celebrating the Euchariftic Sacrifice, at the period the Evangelift committed to writing his myfterious revelation.* The primitive Chriftians adopted the ufe of incenfe at the Celebration of the Liturgy from the Jewifti Service. In the fecond of the Apoftolical Canons we find it ordered thus : {f let it not be allowed to prefent any thing on the Altar, but oil for the lamps, and incenfe for the time of the Holy Oblation." The Liturgy of S. James commences with burning of incenfe. f (Vide the fpecial Section on this fubject). * Incenfe is fymbolical of the prayers of the faithful, which are fo often defcribed in Holy Scripture to be an odour of fweetnefs before heaven. " The four and twenty elders fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the prayers of faints." Rev. v. 8. f See " EIJ^TJ TOO QvfudfioiTCs f^S elffoSw Tr t g lyzpfcews-" Neale's Tetralogia Liturgica, p. 5. Cfje " MYRRHA ET GUTTA ET CASSIA A VESTIMENTIS TUIS, A DOMIBUS EBUR- NKIS : EX QUIBUS DELECTAVERUNT TE FILI^ REGUM IN HONORE TUO. " ASTITIT REGINA A DEXTRIS TUIS IN VESTITU DEAURATO : CIRCUMDATA VARIETATE." Ps. XLV. 9, IO. HE ordinary drefs of all connected with the Church down to Chorifters is (i) the Caflbck and (2) Square or College Cap. The Euchariftic Veftments are (3) the Amice (Amiftum) ; (4) the Alb; (5) the Girdle; (6) the Stole; (7) the Mani- ple; (8) theChafuble. Befides thefe there are the fpecial veftments for the affiftant Minifters of the Altar, viz. (9) the Dalmatic for the Gofpeller; (10) the Tunic for the Epiftoler. Thefe are alfo worn together with (n) the Mitre, (12) Gloves, (13) Sandals, (14) Paftoral Staff, and (15) Ring, by Bifhops; and with the (16) Crozier, and (17) Pall, by Archbimops. 1. To the Daily Office (18) the Surplice, and the Academical Hood, or (19) the Tippet (in the cafe of non-graduates); and Birretta. (20) The Amys (Almutium) may be worn inftead of the Hood or the Tippet. Chorifters and Acolytes wear over their caflbcks a cotta or furplice. (18.) 2. In Proceffions, and therefore, ftrictly fpeaking, at funerals, (21) the Cope mould be worn over the Surplice, and always (22) the Birretta. i. The CASSOCK, 1 or PRIEST'S COAT, is fingle breafted, and fattened from the throat to the feet by numerous buttons, extending the whole length. At the back the Caflbck is very full, from the loins downwards, and fometimes trails a confiderable length on the ground. It has 1 A Caflbck of black cloth or ferge, either fingle or double breafted, is very fuitab'.e for clerics when engaged in ordinary parochial work. Cfje (Heftments, 15 a narrow upright collar, and clofe fleeves. It is bound round the waift with a band a yard and a-half long and three inches broad, called a Cincture. The recent Englifh Caffock is fometimes folded over in front, and kept clofe by the Cindure. The material of a Caffock may be of either filk, fluff, or cloth. 2. The ACADEMICAL SQUARE, or TRENCHER CAP, may be ufed (either worn or carried in the hand) together with the hood and furplice never with the Alb and Veftment, nor with the furplice and cope, or amyfs, with which veftment the Prieft's cap, or " Birretta," is always ufed. The Trencher Cap is a regular part of the clerical drefs. At the Univerfities it was not formerly worn by laymen, who ufed the round cap, fuch as the Doctors of Law and Medicine wear on ftate occafions there. The Hat, worn by clergymen with their gowns (by a very modern innovation at Cambridge) is forbidden by Archbifhop Parker (App. to Life, Book ii. No. 28), and Caps are directed to be worn, except in journeys, by the Clergy. 1 3. The ALB 2 is a veftment of white linen reaching to the feet; the fleeves are tight, in order that the hands of the Prieft may be at liberty when celebrating the Eucharift. It fhould not be plaited into folds, but mould fall ftraight and with a very moderate loofenefs. It has ufually a worked red border and is fecured round the waift by a girdle. The apparels mould either go round the bottom edge and wrifts, which is the moft ancient ftyle, or they may confift of quadrangular pieces, varying from twenty inches by nine, to nine inches by fix for the bottom, both before and behind, and from fix inches by four to three inches for the wrifts. Thefe apparels were not fanctioned by the Firft Book of Edward VI, but are ordered by our prefent Rubric, which requires the whole of fuch "ornaments" of the Church and of the Minifters, as were in ufe in the fecond year of Edward VI. by authority of parliament. As the alb, like the properly-mzdt furplice, is never open in front, the aperture being only large enough to admit the head, the Prieft puts it completely over his head, paffes through his right arm and then his left. He then binds it with the girdle round his loins, and adjufts it all round, fo that it be a finger's breadth from the ground. 4. The STOLE is fpoken of under the name of Orarium, as early as the Council of Lao- dicea. 3 It was properly made originally of white linen, afterwards it was made of filk or fluff, and enriched with embroidery and even jewels. The ends are Jlightly widened to admit of an embroidered crofs, and terminate in a fringe. There mould alfo be a crofs in the middle. The Euchariftic ftole is three yards in length and three inches in width, it is worn croffed upon the breaft of the celebrating Prieft at the Holy Sacrifice, the ends appearing below the Veftment, at other Sacraments it is worn pendant. An Archbifhop or Bimop wears the ftole pendant at celebration. The Deacon's ftole is worn over the left fhoulder and tied under the right arm. 1 It was an ancient cuftom to wear in choir the Prieft's Cap, or " Birretta," over the fkull-cap ; hence it was ufual, for the convenience of taking off the two caps together at thofe parts of the fervice, where out of reverence to the Holy Name or otherwife, the head was bared for a fhort while, to few the fkull and fquare cap together ; fo that out of this grew the celebrated "pileus quadratus;" which time has handed down to us, though fomewhat altered, in the prefent Trencher or College Cap of our Englifh Univerfities. 2 At the enthronization of Bifhop Walton of Chefter, A. s. 1661, "All the members of the Cathedra! habited in their albs received a bleffing from his lordfhip." Kennett's Regifter, Vol. I. b. 537, fol. 1728. 3 " Itaque Diaconus Orarium defert in iinift.ro hu- mero." " Subdiaconi vero, ac caeteri inferiores miniftri Orariis five Stolis uti omnino prohibentur." Synod. Laodicena, A. s. 360. Canon xxii. xxiii. " The Orarium was a fort offcarf, Du Pin calls it a ftole, which the Bifhop and Prieft might have on each fhoulder, the Deacon on the left only, the Minifter or Sub-Deacon on neither." Johnfon's Vade-mecum, Vol. II. p. in. i6 C&e Celebration of tfje Cucfmrifl. When the Cotta or Short Surplice is worn, the ftole fhould never extend beyond its hem. Confequently this fhort ftole is ufually two yards and fix inches long. When the long minifterial furplice is worn, which is the old Anglo-Saxon type, a ftole of the Saxon type fhould be worn, viz. one reaching to the hem of the furplice, a ftole of this character will be nine feet long and about two inches and a half wide. A furplice of this character is regarded by fome as far more graceful than the equally correct fhort furplice. The ftole like the maniple will be of the fame colour and material as the veftment of the day. The ftole when crofTed on the breaft of the Priefthood for the Euchariftic Sacrifice is kept in pofition by the girdle of the Alb. 1 [With regard to the Stole, it is at prefent generally worn by the parochial clergy at matins and evenfong, feldom in the college chapels of the two Univerfities during the recitation of the divine fervices. This diverfity of ufe arifes from the fearful negleft of the Holy Eucharift in many parifh churches, and the confequent undue exaltation of the Daily Service. Whilft the more frequent celebrations in the college chapels led to the traditional cuftom of wearing only the furplice and hood at matins and evenfong, referving the ftole for the Eucharift. In fome cathedrals the ftole is worn in choir in finging the Daily Service, in others it is not fb worn. It certainly is not the prefent ufage of the Weft to wear the ftole during the recitation of the divine Office, 2 but it fhould be remembered that our Daily Service, by one fide of its defcent, comes from the Eaft? and that we may therefore look to Eaftern precedents and fuggeftions. The Eaft is, perhaps, a fafer guide on this fubjeft than the Weft. Of the identity of the Epitracbelion* of the holy Eaftern Church, with the Jiole of the Weftern, there can be no doubt ; and there is every appearance of this veftment being under- flood in the Eaft, as the proper badge of the ieev$, as fuch. It is accordingly worn in all miniftrations and prayers, even in thofe recited preparatory to the public office at home, much more is it indifpenfable in the recitation of " The Hours." 5 To this muft be added, that when the Hours by being faid feparately from the Liturgy, 6 acquire the dignity of an independent office, not only is the epitracbelion = "ftole" worn, but alfo the pbanolion = " chafuble," or " principal veftment." So high does the Eaft raife the veftiary pofition of the " Hours." In the Weft there are alfo traces of the Eaftern idea of the ftole, viz. that it is the very badge of the Prieft's miniftry. (See XXVIIIth Canon of Council of Mayence, 13, under 1 Vide Preface to the Second Edition. 2 The old Sarum term is Service, the Roman Office, for the " Hours." The common phrafe " Divine Ser- vice," (fee Rubric after The dbjolution, and immediately before the Lord's Prayer at Matins), is a direct tradition from the old Englifh Ufe, in contradiftinction to the Roman term " Office." 3 See " The Principles of Divine Service," by the Rev. Philip Freeman, M.A. 4 " We now come to the Epitracbelion which is one form of the Latin Stole .... inftead of being thrown round the neck and hanging down on each fide, as is the cafe in the Latin Church, the head is put through a hole in the upper extremity, and it fimply hangs down in front. It looks, however, nearly the fame as a ftole, becaufe it has a feam all down the middle . ... it is worn by the PrieJ} n every Hiftory of the Holy Eaftern C facred funttion." Neale's hurch, (Gen. Int.) p. 308. 5 IKJ.p. 313. 6 The euchariftic veftments of the Holy Eaftern Church are, for the Prieft, thejioicbarion, which anfwers to the alb, but is often made of the richeft filk or velvet. The epimanikia, which in fome degree anfwers to the maniple, but they do not refemble it in fliape, and are worn on both hands inftead of on the left only. They hang down, like a kind of cuff", in two peaked flaps, and are fattened under the wrift with a filken cord run along the border, by which they are drawn in and adjufted to the arm. The epitrachelion, a form of the ftole, a broad ftrip of brocade or rich filk, with a hole at one extremity for the head to go through, it hangs down fimply in front, and is bound upon the ftoicharion by the zone. The phtenolion is in all refpecls precifely the Weftern chafuble. Inftead of the epitracbelion deacons carry the orarion. It is worn over the left fhoulder. Pope Leo III.) where the ftole is ordered to be worn as a badge of facerdotal dignity 1 . (See Bona, Rer. Lit. i. 24, 6; and Durandus, Rat. Div. Off. L. iii. fol. 25, de ftola}. Again, we have traces of veftiary dignity, beyond the mere furplice, being accorded to the " Hours," and moreover to matins and vefpers in the Weil. "Formerly," fays Palmer, (Vol. ii. 314), " the cope was ufed by the clergy in proceflions, and on folemn occafions in mornirg and evening prayers." And fo it is ftill at " fclemn vefpers," when the officiant is vefted " in cotta and cope." 2 He does not, however, wear the ftole, according to the decrees of the Sacred Congregation of Rites, September 7, 1816, and September 11, 1847. Now of " the original identity of the cope and cafula, there appears," fays Palmer, (Vol. ii. 312), "from the writings of Ifidore Hifpalenfis," (fee Gav. Thef. p. 122), and Durandus (lib. iii. cap. 9), " to be no doubt." And thus we have in Eaft and Weft a recognition of a decidedly prieitly veftment at matins and vefpers, viz. in the Eaft pbanolion (chafuble) and epitracbelion (ftole); in the Weft cope (chafuble). It mould, however, be borne in mind, that though the cope and chafuble were originally identical, the Weftern Church has from time immemorial ufed the chafuble as the euchariftic, the cope as the choral and proceffional veftment. There then arifes, though it is not abfolutely neceflary, the confederation, that our matins and evenfbng are fomething more than the Hours, or at leaft than the mediaeval idea of them. They are faid with much folemnity on Sundays and Feftivals more efpecially ; a reafon for a liberal interpretation in this matter of veftments. Eaft and Weft fay, give to this office, at any rate on high days (Eaft fays always), fomething more diftindtively prieftly than the mere furplice. May we not then go back to the probably primitive conception of the ftole, as the prieftly 3 officiating veftment, bearing in mind the faft of its having been traditionally retained in the Englifh Church at Matins and Evenfong? It would fall below the tradition of even the modern Weft, as exprefled by the cope (though without the ftole), at high vefpers, i.e. on Sundays and Feftivals, to wear the mere furplice on all occafions, high and low. The Weft originally no lefs than the Eaft had doubtlefs fome prieftly veftment for the " Hours ;" but when the Daily Service became deprefled it was analogous and natural that it fhould lofe its ftole and cope on ordinary occafions. To thefe confiderations it may be added, that though there does not appear to be any exacT: authority for wearing the ftole during the Daily Service, this arifes from there not having been formerly any fervice of grand obligation like our Matins and Evenfong. The ftole, however, muft be worn at baptifms, and as thefe may occur in the daily office " upon Sundays and other holy- days," another reafon arifes for its ufe on folemn Vefpers and Matins of feftivals, apart from honour due to feafts of obligation, &c. It is, therefore, well to wear the ftole always, crofled at the celebration of the holy Eucharift, pendent at other facraments, folemn Vefpers, and flmple Matins and Evenfong.] The Editor of this fecond edition is bound to admit that he can find no fatisfadory autho- rity for the ufe of the ftole, either at Matins or Evenfong. There is nothing of a diftinflive facerdotal nature in either of our daily offices nothing in fad, which, as a matter of principle, a layman might not fay, and notwithftanding the authorities adduced in the paragraphs above ftanding in brackets (pp. 1 6, 17) he maintains that the cuftoms fo recently current at Cathedral and Collegiate Churches (in perfect harmony and accordance with the directions and practice of the Weftern Church of which the Church of England is a portion) is that which it would be wife and well to follow ftill. (Eo. 2nd ED.) 1 It is true Bona raifes the queftion whether the caf- fock or any long veftment may not be meant, but there is no certain example of this ufe. Orarium certainly means Stole in the canon of Braga. 3 See Ceremonial according to the Roman Rite, tranf- lated from the Italian of Jofeph Baldefchi, by J. D. Hila- rius Dale. Part II. c. iv. p. 63. 3 The real origin of the ftole is probably that com- bined with the phtenclkn or chafuble ; it reprtfents, and is derived from the "curious ephod" of the high prieft. D i8 C6e is well adapted for a village Church, where the ancient colours fome- times cannot be ufed on account of the poverty of the parifh. A Veftment of this kind is of good quality, as all things mould be in the Houfe of GOD, of handfome appearance, and of not greater coft than a furplice of fine linen. When the molefkin Chafuble is wafhed, the Orphreys muft be taken off they are fewn on like the apparels of an Alb. 2 6. The AMICE (dmiftum] is an oblong fquare of fine white linen, and is put on upon the caflbck or prieft's canonical drefs. It is embroidered or apparelled, as it is technically termed, upon one edge. In vefting, it is placed for a moment like a veil, upon the crown of the head, as an emblem of falvation, (Eph. vi. 17: Take the helmet of falvatiori}, and then fpread upon the fhoulders, and fecured by means of two firings, one at each end, which are tied crofs-wife over the breaft. The apparel, which has a crois in the middle, and is fevved upon it, is from two to three inches wide and extends from ear to ear, forming a kind of em- broidered collar, which fhould be arranged fo as to leave the neck free and uncovered. 3 The apparel of the Amice cannot be too rich in its ornamentation. 7. GIRDLE (Cingulum) is a cord of white cotton or filk taflelled at the end, with which the alb is girded, and adjufted to a convenient length. It is about three yards long. The girdle is fometimes red. 8. The MANIPLE (Manipulum) is three feet four inches long and three inches wide, it is of the fame colour and make as the ftole and fringed at the ends. Embroidered croffes are added to the extremities, which are very Jligbtly widened to admit of them. The Maniple 4 was originally made of the fineft linen to wipe the chalice at the Offertory or Firft oblation. In very early ages it began to be enriched with embroidery. It is attached by a loop to a button on the left fleeve of the alb, and varies in colour and character with the veftment. 9. The DALMATIC (Dalmaticum) the Gofpeller's Diaconal Veftment at the Sacrament of the Altar is a loofe robe with large fleeves, partly open at the fides. From the fhoulders behind and before alfo, according to ancient cuftom, are fufpended filk or gold cords with taf- fels, 5 which reach within a foot from the hem of the veftment. The Dalmatic fhould extend to the apparel of the alb, and the fleeves fhould be fufficiently fhort not to cover- the wrift apparels. The fide openings fhould extend nearly to the hip. There is of courfe no opening in front, but only an aperture for the head as in the cafe of the Alb and Veftment. The Dal- matic has an apparelled collar, and apparels before and behind, in the midft of the open part of the veftment. It has alfo two ftraight Orphreys paffing over the fhoulder and extending to the 1 " Item, one Awter Cloth of white fujtyan with red rofes, with a crucifixe, &c." Jacob's Hift. of Faverfham. 2 Some Chafubles have a hood attached to them but the Hooded Cbajuble is never ufed as the Principal Veftment, and confequently may be clafled amongft Proceffional rather than Euchariftic veftments. It is called cajula froceffbria, or a Proceffional Chafuble. It feems never to have come into general ufe, and is not fo well adapted for ordinary fervices, ceremonials, and procefiions as the Cope. 3 No fliirt-collars, no gloves, nor rings fhould be worn, the hair fhould be fhort, and the face fhaven. 4 " Manipuli ufus non ab Aaron, fed ab antiquis patribus Chriftianis initium duxit.'' Martyr. Bedae. 4 Formerly the fides of the Dalmatic were made to open over the fhoulders to the extent of a few inches, in order to afford a free paflage for the head in putting on the veftment. Thefe flits had an unfeemly appear- ance when the Dalmatic was adjufted ; and therefore filk or gold cords paffing through thefe apertures were contrived to loop or lace them together, and to the end of thefe cords tafTels were added as well for weight as for ornament. It was foon found as needlefs to open the Dalmatic on the fhoulder as it would be the Alb or Veftment but the cord and tafiel are ftill attached to the fhoulder as a decoration, and diaconal mark. The Dalmatic denotes the Kingly Power of CHRIST and is therefore moft fuitable for the Gofpeller. " Ufum Dalmaticarum a Silveftro inftitutum fuifTe prodiderunt." Alcuinus lib. de divinis officiis, cap. x. 20 Celebration of tfte rtier of 2U)minifitrattom THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER, OR, HOLY COMMUNION. COLOURS. -f- F there are more fets of veftments than one, the following order mould be obferved in the ufe of them : * An ellipfe 1 for " The Order of the Adminiftration of the Sacrament of the LORD'S Supper, or Holy Communion." " In the Catechifm the ellipfe is exprefsly fupplied in the queftion which inquires, 'How many Sacraments hath CHRIST ordained in His Church?' to which the anfwer is, 'Two only, as generally neceflary to falvation, viz. Baptifm, and the Supper of the LORD.' In the other cafe the ellipfe is alfo (though not quite fo plainly) fupplied in the Prayer Book itfelf. The Office indeed is called, ' The Order of the Adminiftration of the LORD'S Supper, or, Holy Communion,' without any immediate mention of the word Sacrament. But if we look to the Title of the Prayer Book, we find it to be infcribed, ' The Book of Common Prayer, and Adminiftration of the Sacraments, and other Rires and Ceremonies of the Church,' and from thence I conceive we fhould fupply the word ' Sacrament ' both to this office and that of Holy Baptifm. " ' The general title and contents of the Book therefore, for the Sacramentary,' (like the Ordinal, the Pfalter, &c.) as a diftinft Book, would ftand thus : 'The Adminiftration of the Sacraments : 1. The Adminiftration of the LORD'S Supper (i.e. the one Sacrament, or Holy Communion). 2. The Miniftration of Baptifm, (i.e. the other Sacrament).'" A Letter to the Lord Biftiop of S. Andrew's, by the Rev. T. Chamberlain. (Mafters). f The Sarum ufe of the colours was different, as will be feen from the fubjoined tranflation of the general rubric on that matter contained in the Sarum Miflal, ufually found preceding the Ordinary of the Mafs. " . . . .in the Palchal feafon, 2 of whatfoever the mafs be faid, (except in the Invention of the Holy Crofs,) the minifters of the Altar mail ufe white veft- ments at the mafs; fo be it likewife on the Feaft of the Annunciation of the Blefled Mary, and in the Conception of the fame, and in both Feafts of S. Michael, and in the Feaft of S. John the Apoftle, in the Nativity of our LORD, and in the odlave, and throughout the odlave of the Aflumption, and of the Nativity of the Blefled Mary, and in the Commemoration of the fame throughout the whole year, and throughout the oftave, and in the oclave of the Dedication of 'The term "Lord's Supper" was firft introduced into the Book of Common Prayer, (Edward VI. 's Firft Book,) to fignify the confecration as diftinft from the communion. "The LORD'S Supper and Holy Com- munion;" the latter having come in the year before, (Sparrow's Collection, "The Order of the Communion, 1547,") to fignify the receftianary part of the office. 8 i.e. from Eafter Day to the Odave of Corpus Chrifti. C&e HDrner of aaminfetration. White*' From the evening of Chriftmas Eve to the Odtave of Epiphany, inclusive, (except on the two feafts of S. Stephen and the Holy Innocents) ; from the evening of Eafter Eve to the Vigil of Pentecoft, the Church. But let them ufe red veftments 1 in all Sundays throughout the year without the Pafchal time when it is the fervice of the Sunday, and in Afh-Wednefday, and the Ccena Domini, and in each Feaft of the Holy Crofs, and in every Feaft of Martyrs, Apoftles, and Evangelifts, without Pafchal time; but in all Feafts of a Confeflbr or many ConfeiTors, let them ufe veftments of a yellow (crocei) colour." Rub. Sarif. "The Rubrical colours for velbnents were direded [by Sarum ufe] to be as follows : Red on every Sunday, and every Feftival of Martyrs, Apoftles, and Evangelifts throughout the year, except from Eafter to Trinity Sunday, when they were always white. They were alfo white on the Feafts of the Annunciation, and of S. Mary, S. Michael, and S. John ; yellow on Confeffors' days; black on Vigils and Ember days. For other days no particular directions were given We may prefume that the colours employed for the Altar followed the fame rule; but the Rubric feems not to have been very ftriftly obferved." J. D. Chambers' Strictures on Dr. Lufhington's Judgment, p. 113. London: W. Benning, 1856. In another rubric, immediately following the mafs for S. Felix, occur thefe directions : " But in vigils and ember days let the mafs of the Faft ever be faid ; but if a Feaft of Nine LeiTons fall thereon let the mafs of the Feaft be faid after terce, the mafs of the Faft after fext, both at the principal Altar; but fo that the deacon and fub-deacon be robed in albs with amices without tunicles or chafubles at that mafs, that is of the faft; but the clerks in the choir ihall ufe black copes." Rub. Sarif. Black veftments were undoubtedly ufed in vigils and mafles for the dead. Though no mention is made in the Sarum Rubrics of the colour of the hangings of the Altar, they as a matter of courfe followed the fame law' which obtained in the matter of the veftments of the prieft, &c. and were confequently always of the colour of the day or feafon. Again, no mention is made of any veftments or altar-hangings of blue or green, and yet thefe frequently occur in the ancient inventories of church furniture; as, for inftance, in Dug- dale's Monaft. viii. 1209, of York Cathedral; ibid, 1387, of Lincoln Cathedral; ibid. 1362, of S. George's Chapel, Windfor; and in the illuminated MSS. in the Britim Mufeum, and elfewhere. There is no direction as to the colour on Ferial Days. The colour, if not green 2 as at pre- fent, might vary according to that of the preceding Sunday ; and if fo, there was probably an exception during Advent and Lent, when black veftments were moft likely ufed. * White, emblematical of Purity. Red, colour of Blood, and is proper to all Martyrs' Days; and is an emblem of the fiery tongues in the form of which the HOLY GHOST defcended on the Apoftles. Green, the leaft expreffive of colours, or perhaps as the prevailing colour of nature. Violet, a mourning colour; ufed on the Feaft of Holy Innocents, becaufe the Church deems it no prejudice to mourn for the great wickednefs of the crime which cut them off from the earth especially diredled againft our Blefled LORD Himfelf even whilft celebrating the memory of thefe earlieft and very glorious Martyrs. 1 This reafonably accounts for the tradition of the Church of England, in the queftion of altar coverings a few years ago almoft all being of crimfon. a The great number of green veftments defcribed as exifting, renders it moft probable that green was the Sarum ferial colour ; there is no other way of account- ing for the numerous veftments of that colour. 28 &e Celebration of t&e on Trinity Sunday, on Corpus Chrifti Day and throughout its Octave ; on the feafts of the Purification, Converfion of S. Paul, Annunciation, S. John Baptift, S. Michael, S. Luke,* All Saints, on Maunday Thurfday, and at the celebration on Eafter Eve, on all Feafts of Our Lady, and of Saints and Virgins not Martyrs, at Confirmations, Harveft Feftivals, Mar- riages, and on the Anniverfary Feaft of the Dedication of the Church. Red. Vigil of Pentecoft to the next Saturday, Holy Innocents, (if on a Sunday), and all other Feafts. Violet. From Septuagefima Sunday to Eafter Eve ; from Advent to Chriftmas Eve ; Ember Week in September ; the Rogation Days ; and on Holy Innocents, unlefs on Sunday. Black. Good Friday and funerals; on public fafts et de mijfis de requiem. Green. All other days. Some ritualifts fay the Altar mould be ftripped on Good Friday. Cloth of gold is faid to fupply all other colours. The veftments ufed at the celebration of the Holy Eucharift mould be of the fame colour as the Frontal of the Altar. The Superfrontal may always be Red. i . Time of Vefting the Altar for a FeftivaL JN time for the Evenfong next before, being its firft Vefpers. 2. The fair white Linen Cloth. The Table, at the Communion-time having a fair white linen cloth upon it."f T is well to have one fair white linen cloth with a border worked in colours for Feftivals. No cumion mould be allowed upon the Altar, and only one book (for the Celebrant,) with a fmall brafs defk to fupport it.J * Amongft the Latins, Red is the colour for S. Luke's Day. It is faid to be doubtful whether he was martyred. f The fair white linen cloth mould cover the top of the Altar, and hang down two feet at the ends thereof, but not over the front, more than an inch or two to fhow a border of lace or embroidery. It mould never cover the Antependium. J The Book of the Gofpels and the Book of the Epiftles are placed upon the credence. Mailers' Edition of the Book of Common Prayer, according to fatfetltd copy in the Tower, printed in red and black, with the old Elzevir type, is fometimes ufed for this fundlion ; but the Oxford edition rubricated, in odavo, and printed in a plain large type, is perhaps more convenient. Cfje flDrUer of a&miniftration. 29 3. Veftments for Chorifters. See infra, Appendix. 4. AJJiftant Deacons. IEACONS aflifting in other capacities than the above when e. g. a Bifhop celebrates wear furplice and ftole deacon-wife, but no hood* -the hood, a purely choir veftment, never being worn at a Celebration of the Holy Eucharift. 5 . Diaconal Veftments. jOR the Veftment of the Deacons, i.e. Epiftoler and Gofpeller, fee infra, Appendix, where they are marked thus (*). 6. Veftments, Epifcopal and Sacerdotal. JOR the Veftment of the Celebrant, if a Bimop, fee infra, Appendix; if a Prieft, infra, Appendix, where the Euchariftic Veftments are marked thus (+). 7. Prayers for Chorifters. When vejted. LEANSE me, O LORD, and keep me undented, that I may be numbered among thofe blefled children, who having warned their robes, and made them white in the blood of the Lamb, ftand before Thy throne, and ferve Thee day and night in Thy Temple. Amen. Before Service. O LORD, open Thou my lips, that my mouth may fhow forth Thy praife, and purify my heart, that I may worthily magnify Thy glorious Name ; through JESUS CHRIST our LORD. Amen. After Service. Grant, O LORD, that what I have fung with my mouth, I may believe in my heart ; and what I believe in my heart, I may fteadfaftly fulfil; through JESUS CHRIST our LORD. Amen. * According to the Rubrics of the Roman Church, thofe religious orders who wear hoods are direfted to adjuft them before celebration under the ecclefiaftical veftments. They are ufually enveloped in the amice, but fometimes hang over the back of the chafuble. > Cjje Celebration of tfre l>olp Cuclmrift. 8. Or at tones cum Diaconus paramentis induitur. Ad Amiflum, (infra). Ad Albam vel Superpellidum, (infra). Ad Zonam, (infra). Ad Stolam, (infra); Ad Dalmaticum: Da mihi, Domine, fenfum et vocem, ut pofiim cantare laudem Tuam ad hanc miflam. Vel ad Tunicam : Indue me, Domine, veftimento falutis, et indumento laetitiae circumda me femper. Ad Fanonem, (infra). 9. Or at lone s cum Sacerdos induitur facer dot alibus paramentis. Cum la-vat manus dicat : A, Domine, virtutem manibus meis ad abftergendam omnem maculam : ut fine pollutione mentis et corporis valeam Tibi fervire. Ad Amittum imponendum capitifuo : Spiritus Sanftus fuperveniet in me, et virtus Altiffimi obumbrabit caput meum. Ad Albam : Miferere mei, Deus, miferere mei : et munda me a reatibus cunftis, et cum illis qui dealba- verunt ftolas fuas in fanguine Agni mereamur perfrui gaudiis perpetuis. Ad Zonam : Praecinge me, Domine, zona juftitise, et conftringe in me dileftionem Dei et proximi. Ad Stolam, dum irnponitur collo : Stola juftitiae circumda, Domine, cervicem meum, et ab omni corruptione peccati purifica mentem meam. Ad Fanonem , dum imponitur bracbio finiftro : Indue me, Pater clementiffime, novum hominem, depofito veteri cum aflibus fuis, qui fecundum Deum creatus eft in juftitia et fanftitate veritatis. Ad Cafulam, cum a/umitur : Domine Qui dixifti, Jugum Meum fuave eft et onus Meum leve, fac ut iftud portare fie valeam quod confequar Tuam gratiam. flDrner of anmimffration* 31 10. Prceparatio ad S. Eucharijiiam. FOR THE CELEBRANT ALONE. Ante S. Eucharijiiam : Qui de indignis dignos, de peccatoribus juftos, de immundis mundos facis : munda cor et corpus meum ab omni contagione et forde peccati, et fac me dignum altaribus Tuis miniilrum, et concede propitius, ut in hoc altari, ad quod indignus accedo, hoftias acceptabiles offeram pietati Tuas pro peccatis et offen- fionibus meis et innumeris quotidianifque exceffibus ; et pro omnibus hie cir- cumftantibus, univerfifque mihi familiaritate et affinitate conjundlis, atque me odio aliquo infeftantibus et adverfantibus, cunclifque fidelibus Chriftianis vivis et mortuis : et per Eum fit Tibi meum votum atque facrificium acceptabile : Qui Se Tibi Deo Patri obtulit in facri- ficium, Jefum Chriftum Filium Tuum Dominum noilrum, Qui Tecum vivit et regnat in Unitate Spiritus San&i Dominus. Poft S. Eucbariftiam : Gratias Tibi ago Domine fanfte, Pater omnipotens, ssterne Deus, Qui me peccatorem, 5n- dignum famulum Tuum, nullis meis meritis, fed fola dignatione mifericordias Tuas fatiare dig- natus es pretiofo Corpore et Sanguine Filii Tui Domini noftri Jefu Chrifti. Et precor ut hoIp (ZEucfmriff. being laid on the top of all is placed upon the Altar at the beginning up to the oblation of the Elements, unlefs at High Service, when it is placed on the Credence, and not put on the Altar until the Offertory. After the Offertory is completed the Chalice is covered with the Pall, the Paten with the corner of the corporal.* 12. The Credence. HE Credence about three feet by two feet in fize mould be placed at the fouth end of the Altar. If the Aumbrye is ufed as a Credence which is certainly undefirable it will ufually be found on the north : but the Epiftle fide is by far the moft convenient for either a permanent or moveable Credence. It mould be covered with a green embroidered cover fringed, over which mould be placed a white linen cloth. Upon it mould be arranged before Service begins, the Holy Veffels, viz. the Chalice and Paten ; the Cruets or Flagons, for wine and water ; a metal Plate or Canifter for the wafers or breads, which mould lie upon fair white linen, and be covered with a napkin to preferve them from duft or other defilement ; and a fair linen maniple, for the lotio with linen on both fides. Once every fix months the linen fhould be removed, carefully burnt in the facrifty, and the afhes thrown down the pifcina. Formerly, when the Corporal was much larger than at prefent, its ends ufed to cover both the holy vefTels. The Pall is therefore fuppofed to be a part of the Corporal, and perhaps reprefents a Corporal folded. It is better and moft convenient that it be not fringed with lace, nor anything which hangs over. The Burfe is ufually nine inches fquare, the Corporal about eighteen inches. The Chalice-veil of filk, about one foot eight inches, with embroidered crofs. * A like direction is found in the Coronation Service. " And firft the QUEEN (kneeling) offers BREAD and WINE for the Communion, which .... are by the Archbifhop received from the QUEEN, and reverently placed upon the Altar, and decently covered with a fair linen doth" The Coronation of her Majefty Queen Victoria. Immediately follows the Secreta of the Coronation: "Blefs, O LORD, we befeech Thee, thefe Thy gifts." It is to be obferved that in the Form and Order of Coronation the oblation of the unconfecrated elements precedes the oblation (offertory) of the " purfe of gold," the Queen's fecond oblation. When the Eucharift is celebrated as a diftincT: fervice, the proper place for bringing in the elements and placing them upon the Credence is co-ordinately with the proceffion and Introit. The Sarum (and old French) ufe allowed it till the firft CollecT:, (fee Mafkell's Ancient Liturgy of the Church of England, p. 34), but ftriftly fpeaking it mould accompany the Introit, and in the Syriac it was quite at the beginning. When Matins, Litany, and the celebration of the Holy Eucharift follow in fucceflion, the proper place for bringing in the elements and placing them on the Credence is after the Litany, before the proceflion and Introit. They may be placed on the Credence before Matins if C&e SDruet of anmhrifiration, 33 manuum^ and the Mundatory or Purificator, for the wiping of the chalice after the purifications. It is convenient to have a perforated Spoon on the Credence. The Offertory bafon and alms-bags fhould alfo be placed on the Cre- dence, alfo a ewer and a metal or glafs bafon (where there is no Pifcina) for the Prieft to warn his hands after the Offertory. Alfo there fhould be thereon the Book of the Gofpels, and the Book of the Epiftles. i 3 . Hour of Celebration. |HE Holy Communion may be celebrated at any hour, from break of day till twelve o'clock : there mould be no Celebration commenced after that hour. The Holy Sacrament mould invariably be received fafting, according to the practice of the Univerfal Church. Bifhop Sparrow* reckons nine A. M. as the ancient canonical hour for Celebration. At any rate, putting afide Catholic ufage, as a marriage by act of Parliament muft be celebrated before noon, and it is declared by the rubric that it is " convenient that the married perfons receive the Communion at their marriage," it would feem to be implied that the Communion muft be celebrated in the forenoon. See alfo Ecclefiologift, Vol. XIII. pp. 53 56, in condemnation of the afternoon Celebration. 14. The Communion, or Houfelling Cloth t \ AY be fpread over the Septum or Rails, where there are any, or elfe placed in readinefs to be ufed during the Communion of the People. Abroad it is the cuftom in fome places for the fervers or acolytes to hold it at either end. if there be no facrifty to depofit the elements during the time the Morning Service is being recited. At plain fervice the elements are placed upon the Credence by the clerk who ferves; at folemn fervice by either the Deacon or Sub-deacon, or by the affiftant prieft. * Sparrow's Rationale, p. 251. Ed. London, 1661. \ Mentioned in Coronation Service : " Whilft the King receives, the Bifliop (Biftiops, George II. &c.) appointed for that Service, {hall hold a towel of white filk, or fine linen, before him." Order of Coron. of Geo. IV. The Houfelling cloth has not fince been ufed in the Coronation Service. It is ftill fpread in fome churches in the diocefe of Winchefter ; at S. Mary's, Oxford ; at S. Mary's, Preftbury, near Cheltenham, and at All Saints, Leamington. It is placed over the rails before the communicants. 34 Cfce Celebration of t&e lj)ol 15. The Altar Lights* HESE fhould be lighted immediately before the Communion Service by the Clerk in caflbck, or in caflbck and furplice. He mould make a reverence before afcending to light them, and commence on the Epiftle fide. * Teftimony of S. Jerome :- "Per totas orientis ecclefias quando Evangelium legendum eft, accenduntur Luminaria, jam fole rutilante, non utique ad fugandas tenebras, fed ad fignum Izetitiae demonftrandum, .... ut fub typo luminis corporalis, ilia lux oftendatur de qua in Pfalterio legimus Lucerna pedibus meis verbum Tuum, Domine, et lumen femitis meis." Hier. Epift. adverfus Vigilant. " They reduced candles formerly fans number in churches to two upon the High Altar, before the Sacrament ; thefe being termed lights ' {hows they were not lumina caca but burning." Fuller's Church Hiftory, p. 374, fol. 1655. Speaking of the Queen's Chapel, Heylyn writes: "The Altar furnifhed with rich plate, two fair gilt candlefticks with tapers in them, and a mafly crucifix of filver in the mid ft thereof." Hift. of Reform, p. 124, fol. 1660. In the 42nd Canon of thofe enafted under King Edgar, (Thorpe's Ancient Laws and In- ftitutes of England, Vol. II. p. 252 3,) we find, " Let there be always burning Lights in church when Mafs is finging." Ditto I4th Canon of Elfric, pp. 348 9 of the fame volume. " Lights were received in the primitive church to fignify to the people. that GOD the Father of Lights was otherwife prefent in that place than in any other We muft not be hafty in condemning particular ceremonies, for in fo doing in this ceremony of Lights, we may condemn the Primitive Church that did ufe them, and we condemn a great and noble part of the Reformed Church, which doth ufe them unto this day." Dr. Donne's Sermons, p. 80, fol. 1640. "Semper in ecclefia Lumen ardeat dum mifladecantetur." King Edgar's Canons, (A.D. 968). The above is from Lambard's Latin verfion. " Who perceiveth not that by this right way the tapers came into the Church myfterioufly placed with the Gofpel upon the Altar, as an emblem of the True Light?" Gregory's Works, ift Edition, p. 108. London, 1671. " Ut fub typo luminis corporalis ilia Lux oftendatur de qua in evangelio legitur 'Erat Lux vera Quse illuminat omnem hominem.' " S. Ifidore of Seville (Orig. vii. 12). Lights are placed on the Altars of the feveral Oxford College Chapels and Parim Churches mentioned below : Merton, Magdalen, Worcefter, Univerfity, Jefus, Pembroke, Queen's, Exeter, Lincoln, All Souls, Balliol, S. Edmund Hall, S. Mary Hall, Corpus Chrifti, Oriel, Trinity, S. John's, Brafenofe, New College. Alfo at S. Peter-in-the-Eaft, S. Paul, S. Michael, S. Thomas the Martyr, SS. Philip and James, S. George, S. Fridefwide, S. Giles, S. Mary. At Cambridge: Trinity, St. John's, Caius, 1 King's, S. Peter's, Jefus, 2 Magdalen, Emanuel. 3 And in the following cathedral and parim churches : Weftminfter Abbey ; Ely Cathedral 1 They were removed when the chapel was lighted with gas, having been, it is prefumed, moft improperly ufed to light the fundhiary at evenfong. 2 Date 1777. 3 The gift of Archbifhop Sancroft. Cbe HDrner of aDminiflration. 35 It mould be obferved that thefe two Euchariftic lights fhould never be ufed as mere candles for lighting the San&uary. Other brackets for candles or the Coronas and ftandard lights are fufficient for that purpofe. The two lights are fymbols and in honorem Sacramenti, and muft be colp Cucfmriff. 1 6. The Proceffion and Introit. I HE Choir proceed from the Sacrifty, two and two, holding their caps* with both hands before the breaft, and preceded by the verge-bearer, take their places in the chancel, laterally, firft inclining before the Altar, two and two. Thefe are followed by the Celebrant and the minifters of the Altar, (preceded by the ferving- clerks in caflbck and furplice,) in the following order : 1. Epiftoler "I 2. Gofpeller \ with bodies erect, and eyes turned to the ground. 3. Celebrant J The Gofpeller and Epiftoler walk together, the Celebrant alone. On arriving at the foot of the Altar-fteps, the clerks take their places north and fouth, facing eaft on the lower ftep in front of the Altar, and the Celebrant and Miniftrants ftand humbly before the fteps of the Altar, until the commencement of the Introit ^ when the Celebrant advances to the Altar, and the Gofpeller and Epiftoler alfo take their places.f * On no account muft the Prieft place his Birretta upon the holy Altar, (he fhould give it to the lay clerk who ferves, if at plain fervice ; and to the fub-deacon or Epiftoler at folemn fervice ; who will place it on the credence, or in the Prieft's feat of the fedilia, and return it to him after the Liturgy is over), nor his handkerchief, which may be carried in the girdle of his alb under his veftment. In faft, nothing fhould be placed upon the Altar but what im- mediately relates to the Eucharift ; even the " ornaments," viz. the Crofs and Altar-lights, and Flower Vafes are placed upon the altar ledge. f It is an old and proper practice for the Gofpeller to go to the right band of the Celebrant, while the Epiftoler afcends to his left. After the Introit is fung the Prieft goes to the book on the north fide or Gofpel corner, and the ancient cuflom is for the Gofpeller to go to his ftep next to the altar platform on the fouth fide, and the Epiftoler on his own ftep on the north fide ; of courfe all facing the eaft. The pojition of the bands and feet. The hands of all the minifters fhould be joined before the breaft, with the fingers extended. The chief exceptions are in Collefts and fimilar prayers, the intonations of the Creed, the Prefaces, and the Confecration Prayer to the words "Body and Blood," and of the Gloria in excelfis ; in thefe cafes the celebrant (only) holds his hands open and extended, the palms facing each other. The feet are put clofe together. In fitting the fame rule is obferved, the legs fhould not be crofled, and the hands fhould be placed in the lap. Cfje flDrUer of aaminiffration. 37 17. The Pater Nojler* and Colleftfor Purity. And the Prieft t Handing at the north fide of the Table {hall fay the LORD'S Prayer, with the Colledl following, the people kneeling." HE Celebrant, continuing to ftand on the north fide with his face to the eaft, recites the LORD'S Prayer in monotone or otherwife, the Miniftrants ftanding in their places. The Pater Nofter and Amen here are faid by the celebrant alone. 1 8. The Commandments and Kyrie Rleifons."^ Then (hall the Prieft, turning to the people, rehearfe diftinaiy all the TEN COMMAND- MENTS ; and the people ftill kneeling fhall, after every Commandment, afk GOD mercy for their tranfgreffion thereof, for the time pafl, and grace to keep the lame for the time to come, as followeth." are faid by the Celebrant, ftill ftanding at the north fide of the Altar, but with his face towards the Faithful. The Service Book mould be laid open on the palm of the ___ left hand, and held fteadily with the right. The Rubric of the Scotch Rite of 1636 (v. Laud's Prayer Book) defires that mercy fhall be aiked ct for the tranfgreflion of every duty therein ; either according to the letter, or to the myftical importance of the faid commandment." * The Celebrant fays the " Pater Nofter," alone. The rubric in the Morning Prayer has nothing whatever to do with the queftion, for the Communion Office is governed by Special Directions. The Sarum cuftom was for the Prieft to fay the Pater and the Oratio, Deus cut omne cor pat et, as a preparation as it were for the Holy Sacrifice. The LORD'S Prayer was doubtlefs in the early part of the Gregorian Office in all churches, but the Roman removed it to the facrifty in the Praparatio ad Mtffam. It is alfo at the beginning of, or early in, the Syriac, the Neftorian, and the Mozarabic Rites, and was pro- bably univerfal. f Though the LORD'S Prayer and Colledt for Purity are removed from the facrifty to the Altar, they are ftill a Prolp OBucfmuff, " imparity " being always attainable by the ufe of the Collects at the end of the Office for the Holy Communion. On Saints' Days the Sunday Collect mould be omitted, for our Service- Book directs, that " the Collect, Epiftle, and Gofpel appointed for the Sunday (hall ferve all the week after, where it is not in this Book otherwife ordered" The Choir, after the announcement of the Gofpel, turning eaftwards, fings t{ Glory be to Thee, O LORD." And after the Gofpel is fung, " Praife to Thee, O CHRIST." In announcing the Epiftle and Gofpel the wording of the directions in the rubric mould be ftrictly followed, thereby avoiding fuch errors, as " the portion of Scripture appointed for the Epiftle" is taken out of, &c. The words " portion of," &c. obvioufly apply to thofe inftances where " the Epiftle" is taken from other parts of Scripture than the Epiftles. The Gofpel mould be given out as " according to" (" fecundum") each Evangelift, the Catholic theory being that there is and can be but one Gofpel, though exprefled " according" to the four writers. 21. The Creed. [HE Celebrant now proceeds to the midft of the Altar imme- diately before the crofs, and, extending his hands, intones the firft fentence of the Creed.* At the words " Maker of heaven and earth," he joins them. At the words " And was made Man," he will either bow profoundly or genuflect as will alfo the Deacon and Subdeacon ; at the words " Worfhipped and glorified," all three will bow reverently ; and at the words " Refurrection of the body," draw the fign of the crofs on their breafts. The Sarum rubric directs everything before the Epiftle to be faid at the Epiftle corner (in dextro cornu) of the Altar, the Creed and everything after it in the middle of the Altar. The rubric in our Ordo fubftitutes the north fide (Gofpel or left corner, in finiftro cornu] for the Epiftle corner at firft, but curioufly enough at the Creed gives no direction " to ftand as before," as before the Collect for the Queen, evidently intending that it mould be fung, with the reft of the Function, where it is not fpecially ordered * On bowing at the Name of JESUS, and at the Gloria Patri, fee among others two Confti- tutions in Wilkins, Cone. torn. iii. p. 20. At the words " down from heaven " the Hereford Miffal has this rubric, " et fat genuflexio dum dicetur" To " genujleft " is to kneel on the right knee ; to " tnee/,"on both knees. Cbe Dr&er of aDmimffration, 43 otherwife, as in the Exhortations (Pax y v. infra), Abfolution, Comfortable Words, and Surfum Corda as it was of old, in the middle of the Altar. The ancient Englifh rubric is as follows : Ex Mi/. Sarijb. Ed. Herbriant. Paris, 1516. Fol. cxlix. " Sciendum eft autem quod quidquid a facerdote dicitur ante Epiftolam in dextro cornu alraris expleatur praeter inceptionem ' Gloria in excel/is' fimiliter fiat poft perceptionem facra- menti. Cetera omnia in medio altaris expleantur nili forte diaconus defuerit. Tune enim in finiftro cornu altaris legatur evangelium." When the Celebrant intones the firft fentence of the Creed, the Deacon or Gofpeller mould ftand immediately behind the Celebrant, on his own (the Deacon's) ftep, and the Sub-deacon or Epiftoler fhould again ftand behind the Deacon on his own (the Sub-deacon's) ftep. At the words " Maker of heaven and earth," the Deacon fhould proceed to the predella or altar-ftep, immediately to the right of the Celebrant and the Sub-deacon to the predella or altar-ftep immediately to the left of the Celebrant, remaining in that pofition (unlefs for convenience fake they fit down in the fedilia, if the mufic be long and tedious) until its conclufion. 22. Notices of Holy-days,* Faft ing-days, &c. 9 Banns of Matrimony, &c. Then the Curate fhall declare unto the people what Holy-days, or Failing-days, are in the week following to be obferved. And then aJfo (if occafion be) fhall notice be given of the Communion ; and the Banns of Matrimony published ; and Briefs, Citations, and Excommunications read. And nothing fhall be proclaimed or publifhed in the Church, during the time of Divine Service, but by the Minifter. Nor by him anything, but what is prefcribed in the Rules of this Book, or enjoined by the Queen, or by the Ordi- nary of the place." HE proper way of giving notice of days to be obferved during the week is thus : olp Cticfcariff. he preaches in his caflbck, furplice, ftole (pendent), and hood ; if the Gof- peller or Epiftoler preach, he takes off the dalmatic or the tunicle, lays it on the fedilia, and wears a Prieft's ftole (croffed} if he be a Prieft, or a Deacon's (over the left fhoulder and tied on the right fide) if he be a Deacon. The preacher, when neither Celebrant, Deacon, nor Sub-deacon, mould wear caflbck, cotta, and ftole of the colour of the day. If the Celebrant preaches he lays his Veftment on the Altar, and wears, of courfe, the alb and crofled ftole, except he be a Bifhop, who wears the ftole pendent under the epifcopal tunic and dalmatic, only laying afide the Veftment. The Preacher fhould precede the Sermon with the words, f ' In the Name of the FATHER, and of the SON, and of the HOLY GHOST. Amen" the preaching of the prefent day. And it is ftrange to obferve how entirely men of the moft oppofite ftyles of preaching agree in adopting a monotonous mannerifm in the delivery of their fermons, even of thofe parts in which there is, per force, a palpable variation in the matter. For inftance, thofe who limply read, or who intone their fermons, often deliver the moft folemn and affefting texts, and other quotations, with as little feeling and emphafis as they exhibit in the delivery of the moft formal and technical matter: while, on the other hand, the lachry- mofe, the grandiloquent, and the ranting mannerift, will, refpeftively, throw juft as much of their peculiar quality into the mere announcement of the chapter and verfe where a certain text is to be found as they would employ in delivering the moft awful and pathetic paflages of which our language is capable. If every man's experience did not teach him this, it would be incredible that educated and even learned men could be conftantly guilty of fuch a violation of common fenfe, good tafte, and propriety. That it muft necefTarily lead many perfons to fuppofe that the whole manner is put on a piece of mere profeffional conventionalifm irre- fpeftive of any feeling or thought about the matter is very obvious, and muft be as injurious, morally, as it is phyfically in the ' wear and tear* of a perpetual mannerifm to both paftor and people." " Relaxed throat is ufually caufed, not fo much by exercifing the organ, as by the kind of exercife : that is, not fo much by long or loud fpeaking as by fpeaking in a feigned voice. Not one perfon in, I may fay, ten thoufand, in addreffing a body of people, does fo in his natural voice, and this habit is more efpecially obfervable in the pulpit. I believe that relax- ation of the throat refults from violent efforts in thefe affefted tones, and that fevere irritation, and often ulceration, is the confequence." W. C. Macready. " The evil of fpeaking in a feigned or unnatural voice has already been touched on in the former part of this treatife, and the opinion of Mr. Macready on the point given. It is, un- fortunately, rather difficult to convince perfons that this is the cafe with themfelves, whilft thofe who know them and their natural tone in converfation can eafily deleft the difference. This feigned tone is fometimes adopted under an idea of giving increafed folemnity or impref- fivenefs to the reading; but as nothing that is unnatural is really impreffive, it is a great miftake. If the feeling exift, the tone will follow ; if it do not, the remedy is to ftrive after it rather than its expreffion." Dyfphonia Clericorum. C&e HDrtier of aamimffration, 47 during the faying of which he will make the fign of the crofs. " The LORD be with you," is alfo an ancient form of falutation that has been ufed before the Sermon; to which the people reply, "And with thy fpirit." The firft form is much preferable to the ufe of a prayer in this place. It mould be remembered that the Preacher has no legal right to deliver an introductory prayer in the pulpit before the Sermon ; becaufe there has been none provided by the rubric. In the Canons of 1604,* a bidding of prayer is ordered, and which was to terminate with the LORD'S Prayer; but no rubric commanding fuch obfervance is in the prefent Prayer Book, 1662. In fact no prayers mould be ufed publicly, but thofe that are pre- fcribed, left through ignorance or careleflhefs anything be uttered before GOD contrary to the Catholic Faith. The Preacher mould never kneel in the pulpit ; as to his prayer before preaching he had better fay it in his chamber, or in the facrifty, or in his place in the fanctuary, or in his ftall in the chancel. The doxology at the end of the Sermon mould be faid turning eaftwards. 24. The Offer tory.-\- " Then fhall the Prieft return to the LORD'S Table, and begin the Offertory, faying onej or more of thefe fentences following, as he thinketh moft convenient in his difcretion." AID by the Celebrant as an antiphon, not as an exhortation, {landing before the midft of the Altar with his face eaftwards and with hands joined. After the Prieft has faid an Offertory fentence, the choir will fing it. * The Canon (LV.) probably referred to Leftures apart from the Holy Communion. Then the Bidding Prayer is in place and might precede the Litany. f The real rationale of the offertory of money occurring in this place is as follows : The Sacramental elements are the oblations, and all other kinds of oblations at this time grew, merely and purely, out of this one. When the Prieft prefents the oblations, not only do the Faithful therein provide, according to the ancient idea, a real material gift, however fmall, out of their own fubftance, to confti- tute the fubftance of the Sacrifice; but (2) fince fo fmall a gift as is needed for the Chriftian " mincha" or meat-offering (Malachi i.) cannot really be divided amongft a multitude, the reft provide other gifts for feveral purpofes gifts, we may fay, to CHRIST for His Minifters, His temple, His poor members, and the like ; and (3) the Faithful here fymbolically defire to give up themfelves in body, foul, and fpirit, "ready to be offered," and uniting confecration and oblation their " reafonable fervice " firft reaches the Altar herein. I It feems preferable that one Offertory fentence inftead of feveral Ihould be recited by the C6e Cele&ratton of tbe ucfmu(J. " Whilft thefe Sentences are in reading, the Deacons, Churchwardens, or other fit perfon ap- pointed for that purpofe, fhall receive the Alms for the Poor, and other devotiqns of the people in a decent bafin, to be provided by the Parifh for that purpofe, and reverently bring it to the Prieft, who fhall humbly prefent and place it upon the Holy Table." The alms mould be collected in bags, and are placed by the Deacons, Churchwardens, Clerks in furplices, or other fit perfons, reverently, on the bafin held by the Epiftoler, who then gives the bafin to the Celebrant to prefent. The alms-bowl is moft conveniently placed on the fouth end of the Altar, and after being prefented mould be removed to the credence, or elfewhere The Faithful fhould ftand during the Offertory, until they have made their offering, after which they mould kneel. 2 5 . The Oblation of Bread and Wine, commonly called the Firft Oblation. And when there is a Communion, the Prieft fhall then* place upon the Table fo muchf Bread and Wine, as he fhall think fufficient." Prieft. At Solemn Service the choir will immediately fing it as an anthem ; during which time the alms will be placed upon the Altar, and the Gofpeller will then bring the bread and wine from the credence to the Prieft. The bread fhould be brought firft, then the wine, and where it is cuftomary the water. This laft mould be brought by the Epiftoler. The alms-bowl fhould never be kept on the Altar, but on the credence. See fupra, par. 12. * If there be no credence nor fide-table, the churchwardens fhould be required to provide one. But doubtlefs this necefTary adjunct to the Altar will be now found in all churches, as it has been fo recently and fo diftindtly authorized. See fupra, p. 7, par. 2. f " So much " and no more the bread and wine not required for confecration being re- placed on the credence. The cuftom of offering fruits in kind, as bread, at the Altar, had been long obfolete at the time of our revifion. In the Firft Book of Edward VI. the parifh- ioners were to "offer euery Sonday, at the tyme of the offertory, the jufte valour and price of the holy lofe," not the loaf itfelf, which it was clear the Parfon was to provide himfelf with, in the fhape of wafers, 1 only he was thus to be indemnified therefore. Then, as now, he was " to takeyi muche bread and wine, as fhall fuffice for the perfons," &c. That which was not wanted, might indeed be well confidered to be offered in the gifts of money paid for it, but was rather looked upon as part of the facred furniture and equipments, and as fuch needed no dedication at that time to the fervice of GOD. Hence it is quite wrong to oblate and leave upon the Altar the bread and wine not needed 1 " It is mete that the breade prepared for the Com- munion, bee made through all thys Realm, after one fort and fafliion : that is to fay, vnleauened, and round., as it was afore, but without all manner of printe, and fome thyng more larger and thicker then it was, fo that it may be deuided in diuers pieces, &c." Rubric of Edwd. VI.'s Firft Book. Cbe HDtDer of aummiffration, 49 [N preferring the alms, and offering the oblations (viz. the Sacramental elements provided by the Faithful* for confecra- tion and prefentation, and fignifying their defire to give themfelves to GOD, and alfo as an oblation to GOD the FATHER of His own creatures, Bread and Wine, as an humble acknowledgment that our food and all we have are His gifts, which He, by the operation of GOD the HOLY GHOST, turns into OUR HEAVENLY AND DAILY BREAD), the Prieft mould ftand ERECT ; he mould never kneel on this occafion ; the Prieft himfelf and no other,f mould place the Sacramental Bread and Wine on the holy Table. The Celebrant now moves to the Gofpel corner, and the Gofpeller advancing to the middle of the Altar moves the chalice to the Epiftle corner: then removing the burfe from the chalice, he takes out the corporal with his right hand, laying it on the midft of the Altar. He then puts the burfe on the Altar towards the north fide, and fpreads the corporal with both hands. It is not to hang over. He then arranges the book, and ftands on the rightj of the Celebrant. The Epiftoler having gone to the credence and taken therefrom the metal plate with the wafers or breads, which are folded in a linen cloth accompanied by the Clerks, the fenior of whom bears the cruet or flagon with the wine, and the other with the water-cruet where it is cuftomary, goes to the right of the Gofpeller, and places the plate with the bread on the right of the chalice. for the Eucharift, inftead of replacing fuch unoblated elements back again on the credence. All bread and wine deftined for this holy ufe mould be fet apart with prayer 1 for the purpofe, when it is provided, of ' courfe in tbefacriJJy, before it is placed on the credence. * " The Bread and Wine for the Communion (hall be provided by the Curate and the Churchwardens, at the charges of the Parifh." Rubric, Book of Common Prayer. f This of courfe does not apply to the preparation of the chalice, &c. by the deacon and his affiftants, on the epiftle corner of the Altar. J The right of the Prieit is always the deacon's proper place when miniftering at the Altar, (ad dextrum cornu altaris]. The deacon never goes to the left corner of the Altar at all, in the Sarum Rite, except at the benedidlion before the Gofpel, in cornu altaris Jiniftro a facer- dote in cornu altaris dextro ftante, and in moving the book and folding up the corporal whilft the Prieft is making the ablutions after communion, affifted by the fub-deacon on the right. 1 The following Prayer ((lightly altered) from the this oblation, and receive it to Thy Altar : remember, " Office of the Prothefis," from the Liturgy of the of Thy goodnefs and love to men, him who is about to Holy Eaftern Church, is recommended. " O GOD, offer it, and thofe for whom it is about to be offered ; our GOD, Who didft fend forth the Heavenly Bread, and keep us without condemnation in the celebration the nourifhment of the whole world, our LORD and of Thy holy Myfteries. For bleffed and hallowed is GOD, JESUS CHRIST, as a SAVIOUR and Redeemer and Thy glorious Name, FATHER, SON, and HOLY GHOST, Benefactor, blefiing and hallowing us; Thyfelf blefs now and ever, and to ages of ages. Amen." H 50 C6e Celebration of t&e He then takes off the veil* from the chalice, folds it in three, and places it near the back of the Altar. He next takes off the pall, and places it to the right of the corporal on the Altar. The Gofpeller then goes to the Epiftle corner of the Altar, and, taking the plate in his left hand, with his right removes the paten from the chalice, and places it on the left thereof. He then takes either a wafer or one larger piece of bread and places it on the paten, together with fufficient fmaller breads or wafers for the communicants,! and gives the metal plate, with the bread not needed, to one of the Clerks, who replaces it on the credence. The Epiftoler meantime wipes the bowl of the chalice with the purifi- cator, which he lays down on the Epiftle fide, when the Gofpeller taking the chalice with his left hand, and the wine-cruet from the hands of the Epiftoler with his right, pours wine into the chalice. The Epiftoler then, taking the water-cruet from the Clerk with his right hand, pours in a little water.J The Gofpeller places the paten on the chalice, which he gives with both hands to the Celebrant, who proceeds to the midft of the Altar, and places the chalice on the middle of the corporal. The Gofpeller and Epiftoler go to their refpeclive fteps. * When the Celebrant is a Bifhop the chalice and paten are without the veil. f In order that the Prieft's own bread, which is to be ufed for the oftenfion and fraftion, may be dillinguimed from the other breads. J " Quo didlo (offertorio) miniftret ea quae necefTaria funt facramento ; fcilicet panem, vinum et aquam in calicem infundens." Miffide in ufum Herford. " Putting thereto a little pure and clean water." Rubric after the Offertory in Edward VJ's Firft Prayer Book. In Bifhop Andrewes' Form of Confecration of a Church and Churchyard, there is this rubric: "Casteris rebus ordine geftis epifcopus . . . vino in calicem effufo, et aqua admixta, ftans ait." Palmer's Origines Liturgicae, vol. ii. p. 76, 8vo., 1832. Collier's Eccl. Hift., vol. ii. p. 726. Brett on the Liturgy (inftances Archbifhop Laud), p. 404, edit. 1838. This practice is fymbolical of our LORD'S Incarnation ; the wine as the more precious Ele- ment reprefenting His Divinity, the water as the inferior, His Sacred Humanity. cipTog vpoolp (ZEuc&ariff. 31. T#reaft at gratias agamus. 33. The Daily, and the Proper, Preface* [ERE the Celebrant turns to the Altar. He opens his hands, (the palms facing each other), at " // is very meet" he places them on the Altar at. the Preface, he joins them before his breaft at the SanRus. All incline moderately. The faying or finging of the people commences at olj> (ZEticjmrict. may with the more readinefs and decency break the Bread before the people, and take the Cup into his hands, he fhall fay the Prayer of Confecration, as followeth.* Almighty GOD, our heavenly FATHER, Who of Thy tender mercy didft give Thine only SON JESUS CHRIST to fufFer death upon the crofs for our redemption ; Who made there (by His one Oblation of Himfelf once of-"| fered) a full, perfect, and fufficient Sacrifice, Oblation and | fatisfaftion, for the fins of the whole world, and did ) COMMEMORATION OF THE PASSION. inftitute, and in His holy Gofpel command us to con- tinue, a perpetual memory of that His precious death, -' kneeling before the midft of the Altar in the prayer of humble accefs in accordance with the place he has occupied fince the Creed the revifers of the Liturgy having endorfed the old Englifh. rule that everything after the Creed fhould be faid in the middle of the Altar (v. fupra, p. 42, par. 21). Therefore "(landing before the Table" means {landing in the midft thereof, in contradiftinftion to kneeling at the middle of the Altar, in which pofition the previous rubric had left the Celebrant. This direction was inferted at the laft revifion, with the rubrics about the paten, fraftion, and chalice. There had been no rubrics having fpecial reference to this Aflion fince the Firft Book of Edward VI. Doubtlefs it was this abfence of minute and reverent rubrical detail which led to the remarkable flatement of the Judicial Committee of the Privy Council in the cafe of the Knightfbridge churches, delivered March 21, 1857, that the Second Book of Edward VI. contained no confecration of the elements. In which cafe it would follow that the Englifh Church was cut off from CHRIST for more than one hundred years. Yet this Book of Common Prayer, of which it is afTerted, that "the Prayer for the Confe- cration of the Elements was omitted," (fee Judgment of the Committee of the Privy Council in regard to the churches of SS. Paul and Barnabas, p. 28. Painter and Sons' edition, printed verbatim from the authorized official document), was the very Service Book 1 which Pope Pius IV. offered to confirm, on the condition of the return of Queen Elizabeth to the Roman obedience. See "Lawful Church Ornaments," by Rev. T. W. Perry, pp. 172, 173. Mailers. To "break the Bread before the people" means in prefence thereof, not that the Faithful aftually fee the "fradlion" itfelf, but that the Celebrant may be feen as he inclines in the aft of the breaking, and as he elevates the paten, and fhows the chalice, as he raifes it, above his head. This Adlion is of courfe beft feen by the Faithful when the Priefl ftands before the middle of the Altar with his face to the eaft an arrangement which fecures his undiftradled attention during the awful Adlion. For the Celebrant mould never look about him, leaft of all at fo dread a moment. * Some of the Englim clergy fay the following before the prayer of confecration in fecret. " Moft merciful God, look gracioufly upon the gifts now lying before Thee, and fend down Thy HOLY SPIRIT upon this Sacrifice, that He may make this bread the Body of Thy CHRIST, and this cup the Blood of Thy CHRIST; and that all who are partakers thereof may obtain remiflion of their fins, be confirmed in godlinefs, and be filled with Thy HOLY SPIRIT. Amen." But the Englifh (as the Roman) Church holds, that the words of Inftitution are fufficient for 1 The main difference between the fecond book of Edward VI. and the book of Elizabeth confifts in the latter reftoring to the Church the ancient ornaments which the former had taken from her; the variations in the text are very flight, fo that the two books, with the important exception alluded to, are in point of facl identical. &e flDrner of aDminiffration, 59 until His coming again; Hear us, O merciful FATHER,-. we moft humbly befeech Thee, and grant that we re- ceiving thefe Thy creatures of bread and wine, according \- THE INVOCATION.* to Thy SON our SAVIOUR JESUS CHRIST'S holy inftitution, in remembrance of His Death and Paffion, may be par- J takers of His moft blefTed Body and Blood : Who in (a) Here the Pnefl is to take the Paten into bis bands : () And here to break the Bread: (c) And here to lay his hand upon all the Bread. (d} Here be is to take the Cup into bis band: (e) And here to lay bis band upon every vej/el (be it Chalice or Flagon) in ivhicb there is any Win* lo be cenfecrated. THE CONSECRATION PROPER f the fame night that He was betrayed (a) took Bread, and when He had given thanks, (b) He brake it, and gave it to His difciples, faying, Take, eat, (c) THIS is MY BoDY,f Which is given for you. Do this in remembrance of Me. Like- wife after Supper He (d) took the Cup, and when He had given thanks, He gave it to them, faying, Drink ye all of this, for THIS (e) is MrBLooo OFTHE NEW TESTAMENT, Which is fhed for you and for many for the remiffion of fins : Do this, as oft as ye fhall drink it, in remembrance of Me. Amen" The Celebrant at the Confecration Prayer inclines humbly, extenjis manibus. Before the recital of the Words of Inftitution the Celebrant mould remove the pall from the chalice. At the words " Body" and " Blood" he mould the confecration, as may be gathered from the rubric concerning the confecration of further bread and wine. * Though it be true that GOD the FATHER effefts the confecration of the elements by the operation of GOD the HOLY GHOST, it is unneceflary to pray exprefsly for the HOLY GHOST to confecrate the elements of Bread and Wine, becaufe GOD knows perfectly all that is necef- fary for a valid confecration. See Palmer, Orig. Lit. torn. ii. pp. 138-40. f It may not be generally known to our readers that the cuftom, invariably followed in Latin Service Books, of placing the words of Confecration in the Mafs in large type characters, was followed in one inftance in a Church of England Prayer Book, a copy of which is in the poffeffion of the Rev. F. G. Lee. In the early part of the reign of King Charles the Martyr, a very limited number of copies of the folio Book of Common Prayer, A.D. 1627, printed by Bonham Norton, and John Bill, was iflued ; though, as Dr. Bandinel of Oxford believed, the edition was immediately fupprefled, owing to the oppofition of the growing Puritan party. Anyhow, copies are remarkably rare, the only one at the Bodleian, at Oxford, being compofed of two imperfeft copies. The Prayer of Confecration, which Hands on one page (thus avoiding the neceffity of turning over of pages) contains no Rubrical directions, but has the words "This is My Body," "This is My Blood of the New Teftament," printed in black letter capitals. Both Wheatley and Palmer, as well as Mafkell and Prodlor, overlook this important and curious faft. [Ed. 2nd Edition.] J So our Church, with the whole Weft, and the Sarum, emphatically, as fee Cautelte Mijftf, clearly holds, containing imitation of the Adtion, and Recital of words of Inftitution. " Et tune difcooperiat calicem." 1 Miflale Sarif. 1 There was a variety of practice as to elevating the cup, covered or uncovered. It would feem that the ufe of the Englifli Church was to elevate uncovered. See Mafkell, Anc. Lit. p. 96. 60 Cfjc Celebration of t&e l)olp OEucfmrift. make a crofs over the elements. At the words " Who, in the fame night," he mould reft his elbows on the Altar, bowing down. The paten, and alfo the chalice are held in the left hand; the fign of the crofs being made with the right hand. After the words " This is My Body which is given for you," the "Hoftia" mould be placed on the paten, and the Celebrant, with his afliftants, mould reverently genuflect. Then rifing, the Celebrant mould at once elevate Ir with the firft finger and thumb of both hands, for the worfhip of the Faithful, while he is faying " Do this in remem- brance of Me."* After the words " This is My Blood of the New Teftament," he mould place the chalice on the centre of the corporal and, with his afliftants, genuflect again ; after which he mould in like manner elevate the chalice with both hands, while he is faying " Do this as oft as ye mall drink of it, in remembrance of Me." After the Confecration, the Celebrant will keep his right finger and thumb joined until after the Ablutions. The Lay-afliftants at the Altar and members of the choir mould be inftructed to bow profoundly at the Confecration and Elevation. It is quite wrong to turn to the people at the breaking of the bread, lifting up of the paten, and mowing of the cup.f It is ufual at the Fraction " He brake it" to divide the wafer or bread into two particles. The ancient divifion into three\ particles, as was formerly practifed by the Church of England after the Confecration, and is ftill directed in the modern Roman rubric, had now better take place immediately after the Prayer of Confecration, when one of the two particles can be divided. In the firft Fraction there is a typical allufion to the Sa- crifice of CHRIST on the crofs, in imitation of His OWN ACTION at the Laft Supper. * Vide The Elevation of the Hojt, by R. F. Littledale, LL D., reprinted from the Union Review. London: G. J. Palmer, 1864. f The oftenfion or elevation of the chalice, after the Confecration, which was the ancient Englifh cultom, was prohibited by a Rubric in Edward VI's Firft Prayer Book, but this rubric has been omitted at all the fubfequent revifions, therefore the prohibition altogether falls to the ground. The paten and chalice ought to be taken off the Altar reverently with both hands. If wafer bread is not ufed, the Bread mould be cut through previoufly to the fervice. The breaking of the Bread in the Prayer of Confecration, of courfe means the Prieft's own Bread. The "facrificium," as the Sarum, and the " hoftia," as the York, Rubric, calls It. The greateft care mould be taken to avoid the facrilege of allowing the fmalleft Particle to fall from the paten, or from the ciborium, or pyx, in communicating the Faithful. J It does not feem that the Church of England meant to exclude the ancient Fraction by directing a Fradion during the Confecration. See Palmer, v. ii. p. 146. CJje HDrfcet of a&mmtfftation. 61 After the confecration the Celebrant will replace the pall "on" the chalice. The paten, ftanding in front thereof, will remain uncovered. No one fhould fit after confecration, but all mould remain kneeling or ftanding, till after the final confumption of the Holy Sacrament. After the Confecration Prayer it is moft defirable that no perfon pafles before the BlefTed Sacrament, without genuflecting, bowing, or fome token of reverence. 36. Preces Secrete AY be faid by the Celebrant ftanding humbly before the midft of the Altar. The following are ftrongly recommended. (Ex Miffali Sarum). They fhould be written out plainly, printed, or illuminated: Dicendce poft Confecration em. Uncle et memores, Domine, nos fervi Tui, fed et plebs Tua fanfta, ejufdem Chrifti Filii Tui Domini Dei noftri tarn beatas Paffionis, necnon et ab inferis Refurreftionis, fed et in coelos gloriofae Afcenfionis, offerimus praeclarae Majeftati Tuas de Tuis donis ac datis, Hoftiam puJ-ram, Hoftiam fanc^-tam, Hoftiam imma|culatam : Panem fanc|tum vitae asternae, et Cali-J-cem falutis perpetuae. Supra quae propitio ac fereno vultu refpicere digneris ; et accepta habere, ficuti accepta habere dignatus es munera pueri Tui jufti Abel, et facrificium Patriarchae noftri Abrahae : et quod Tibi obtulit fummus facerdos Tuus Melchifedech, fanftum facrificium, immaculatam Hoftiam. Supplices Te rogamus Omnipotens Deus : jube hasc perferri per manus fanfti Angeli Tui in fublime altare Tuum, in confpedlu Divinae Majeftatis Tuas : ut quotquot ex hac akaris participatione, facrofanftum Filii Tui CorJpus et Sanfguinem fumpferimus : omni beneJ didlione coelefti gratia repleamur. Per eundem Chriftum Dominum noftrum. Amen. Memento etiam, Domine animarum famulorum famularumque Tuarum (N. et JV.) qui nos praeceflerunt cum figno fidei, et dormiunt in fomno pacis : ipfis Domine, et omnibus in Chrifto quiefcentibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. Per eundem Chriftum Dominum noftrum. Amen. Nobis quoque peccatoribus famulis Tuis de multitudine miferationum Tuarum fperantibus, partem aliquam et focietatem donare digneris cum Tuis fanftis Apoftolis et Martyribus : cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Per- petua, Agatha, Lucia, Agnete, Caecilia, Anaftatia, et cum omnibus Sanftis Tuis: intra quorum nos confortium non eftimator meriti, fed veniae, quasfumus, largitor admitte. Per Chriftum Dominum noftrum. Per quern haec omnia Domine, femper bona creas, fan6li|ficas, vivi^ficas, beneJdicis, et prasftas nobis. Per ip^-fum, et cum ip{fo, et in ipJ-fo eft Tibi Deo Patri Omnipo^-tenti, unitate Spiritus J Sandli omnis honor et gloria. Per omnia faecula faeculorum. Amen. The above fhould be faid with no paufes nor delays ; immediately after 62 c&e Celebration of tbe Dolp GBucfmnff. the elevation : fo that not too much time be taken up, nor the fervice too confiderably lengthened. 37. 'The Communion of the Prieft. Then mall the Miniiter firlt receive the Communion in both kinds himfelf, and then proceed to deliver the fame to the Bifhops, Priefts, and Deacons, in like manner (if any be prefent)." [E Prieft,* according to the ancient ufage of the Univerfal Church, communicates himfelf STANDING. When he is fo doing he mould not repeat the words aloud ; f nor need he ufe the laft claufe at all. Standing in front of the Altar, with his back to the people, he mould incline moderately at taking the paten in his left hand, faying fecreto, " LORD, I am not worthy that Thou fhouldeft come under my roof, but fpeak the word only, and my foul mail be healed." Then he communi- cates himfelf of the BODY over the paten, with his right hand, making the fign of the crofs with the Blefled Sacrament and reverently inclining his head. He mould then communicate of the BLOOD, fayingykro!p receive the Body of the Crucified." Damafcen. Orthodox. Fid. Lib. iv. c. 13. " Whofoever wilfully throws IT away, ftiall for ever be excluded from communion." Cone. Tolet. xi. Thefe catholic ufages are endorfed by Bifhop Sparrow. See Rationale, p. 272. London, 1657. * Some ritualifts are ignorant that the words of Inftitution are all that is necefTary for valid confecration. This is the old rule. The whole preceding prayers, neceflary or not, (which they are not, any more than the prayer to fandlify the water at Baptifm,) founts and fo the Adlion is ample as well as fufficient. It is, however, difcreet to take care always to confecrate enough at firft. Cfje SDr&er of a&miniftration. 65 modo," the previous part of the Office reckoning. So with the bread, if a Prieft died, or fainted, in the act of confecrating it, another Prieft was to take up the rite at " Qui pridie." What this proves is, that un-oblated elements might be confecrated, the previous oblation counting. The whole of this old provifion is in fome meafure a juftification of ours. 40. The Poft Communion. "When all have communicated, the Minifter mall return to the LORD'S Table.'' HEN all have communicated the Celebrant is to return to the LORD'S Table with the ciborium, or the paten, and the Gofpeller with the cup. 41 . The Veiling of the BleJ/ed Sacrament. " And reverently place upon it what remaineth of the confecrated Elements, covering the feme with a fair linen cloth." [HE Minifters having returned to the Altar, the Prieft takes the BlefTed Sacrament and places It in the chalice, (in the middle of the Altar), on which he puts the paten, covering both with the pall or chalice cover, i.e. with "a fair linen cloth."* 42. The LORD'S Prayer^ and Collects. ** Then mall the Prieft fay the LORD'S Prayer, the people repeating after him every petition." After mail be faid as followeth." HE Celebrant ftill ftands in the midft and fronting the Altar. It is much to be defired that the former of thefe Collects were put back into the place which it occupied in the Firft Prayer Book of Edward VI, between the confecration and * A veil of linen and lace ; this chalice-cover is only ufed for the veiling of the ble/ed Sacrament after the communion of the people, and muft not be confounded with the chalice- veil of filk, of the colour of the feafon. f The LORD'S Prayer was anciently faid, in the Sarum ufe, not only towards the end of the canon after the confecration and the ' Oratio pro mortuis? but after the Rite was over, (fee Sarif. Miffale. Rubric at the end of the Mifla). And this is probably the reafon why it is put after the reception in our Canon. K 66 &e Celebration of tfie JJ>olp olp OEuclmuft. of CHRIST'S Church militant herein earth^ together with one or more of thefe Colledls laft before rehearfed, concluding with the Bleffing." " And there fhall be no celebration of the LORD'S Supper, except there be a convenient num- ber to communicate with the Prieft, according to his difcretion." "And if there be not above twenty perfons in the Parifh of difcretion to receive the Commu- nion ; yet there fhall be no Communion, except four (or three at the leaft) communicate with the Prieft." " And in Cathedral and Collegiate Churches and Colleges, where there are many Priefts and Deacons, they fhall all receive the Communion with the Prieft every Sunday at the leaft, except they have a reafonable caufe to the contrary." Gen. Int. p. 941) " the likenefs or imitation," viz. of the Liturgy, confifts of the Sunday Eu- charijlic Office up to a certain point, viz. i. Pfalms 103 146. 2. The Hymn "Only Begotten SON," correfponding to the Weftern " Gloria in Excelfis" 3. The Beatitudes with refponfes, like our Commandments and refponfes. 4. Epiftle and Gofpel, (fee Bona, p. 905). Then, in lieu of the Euchariftic Preface and Terfanftus, another form of Terfanftus. Then the Nicene Creed in the old place of Creed and Reception. Then deprecation and LORD'S Prayer, much as in the Liturgy, certain Hymns and the Pfalm of Thankfgiving after Com- munion, (Pfalm 34). The Armenian has a fimilar Office at Nones. The Egyptian Church was therefore not peculiar in having on Wednefdays and Fridays " all the Euchariftic Service, except what was proper for celebration," (Socrates, 1. c. ap. Bingham). Neither is there in the abjiratt any poffible objection to a Service fo fele&ed, provided it keeps a remote diftance from the Liturgy. Ordinary Offices always borrow fomething, e.g. the colleft, from the Euchariftic; it is a queftion of degree how much they mould borrow. The fo-called MifTa Sicca of the thirteenth and fixteenth centuries in the Weft was fimply fuch a diftant parallel. The Prieft was vefted in his ftole and all his facerdotal veftments. The Office omitted the canon altogether except the LORD'S Prayer, but had the Prtefatio, which the Eaft had not, and the Terfanftus like the Eaft. But the Secreta, or oblationary prayer was omitted, exadtly as is ordered in our Book, (fee rubric to Church Militant prayer, "if there be no alms or oblations" &c,) as being facri- ficial, Durandus 1. iv. c. i. 23. 'This is very remarkable, and mows the exafl ritual learning of our Revifers (of 1662). It is worthy of note that it was our firft and leaft deftrudlive revifers (of 1549, not 1552), who ordered the faying of the Office, as far as the offertory, if there was no Communion. It is moft likely that they had the Eaftern precedent before them, the Egyptian more efpecially, which from fo well-known a writer as Socrates they might reafon- ably have had. It would feem that they intended fuch ufe of the abridged Office to take place daily, if there was no Communion. For the rubric which enjoins it on Wednefdays and Fridays, as chief Euchariftic days, ends thus : " and the fame order fhall be ufed all other days whenfoever the people be cuftomarily afTembled to pray in the church, and none be dif- pofed to communicate with the Prieft." And this is no doubt, or probably, the reafon why the matins in that Book ends fo abruptly, viz. becaufe either Celebration, or the fhort Office was to follow. Hence the fo-called Dry Service is not objectionable in the abftradl, when regarded as a fort of ordinary Office, but only when it is fubftituted for, and, as it would feem, preferred to the Liturgy. It were to be defired that the term "abridged Office," or "fhorter Service," were ufed inftead of Miff~a Sicca or Dry Service. Without doubt the proper name for it would be the " proanaphoral " or the "Service of catechumens." [Practically this " Dry Office," or whatever people choofe to call it, has taken the place of aftual .celebrations a ftone being offered inftead of bread, though our " Reformers" of the Cfje Druer of aDminiffration. 69 \AILT Eucharift. However un-primitive and un-Catholic our prefent cuftom be, it is plain from the rubric enjoining " that the Collect, Epiftle, and Gofpel appointed for the Sunday mall ferve all the week after, where it is not in this Book otherwife ordered," that celebration on ferial days, i. e. on other days befides Sundays and Feftivals, is contemplated by the Church. The Holy Sacrifice ought to be offered if there be four, or three at leaft, to communicate with the Prieft, and this is required that he may " folemnize fo high and holy myfteries with all the fuffrages and due order appointed for the fame."* (Edward VI's Firft Book). If the Celebrant fees three people in church, therefore, he mould prefume that they intend to communicate, and go on to celebrate the Eucharift. On Good Friday,! when the Dry Service is celebrated, the Prieft fhould wear a cope inftead of a veftment (chafuble), and is permitted to ufe a fur- plice in the place of the alb. Vide Firft Prayer Book, Edward VI, in loco. 47. The Bread and Wine.\ AFER bread is the order of the Church of England, with a permiflion to ufe " the beft and pureft wheaten bread ;" which lax and unprimitive permimon moft unhappily has led to the ordinary ufe of the latter. When wafer bread is ufed, it is convenient to place on the credence a prefent day are continually and fuccefsfully undoing the mifchief. It is impoffible, therefore, having this "corrupt following of the Apoftles" (of Proteftantifm) before our eyes, not to fee the evil ; and feeing the evil clearly in all its baneful bearings, fteps mould be taken to redlify it. Neither Eaft nor Weft, at this or any other period, ever fandlioned fo profane and empty a ceremony. It is idle to attempt to jullify the Anglican Reformers on this important point. Eo. 2nd ED.] * This need not practically ever prevent celebration at leaft on Sundays and Fettivals ; for even if people withdrew after the prayer for the Church, if the oblation has been made, as of courfe it will have been, the fervice muft go on. Much more mould abfent fick perfons, who will of courfe communicate fpiritually, be counted in. f- Good Friday is the only day in the year for which proper CollecT:, Epiftle, and Gofpel are appointed, when no celebration takes place. The Prieft vefted in the black cope, not chafuble, would end the Service with the Church Militant prayer, collefl, and bleffing. t "That a Prieft never prefume to celebrate Mafs, unlefs he hath all things appertaining to the houfel, viz. a pure oblation, pure wine, and pure water. Wo be to him that begins to celebrate unlefs he have all thefe ; and wo te to him that puts any foul thing thereto, as the 70 &e Celebration of t&e JE>olp (ZEucfmnff. canifter* containing wafers. When ordinary loaf bread is ufed, which is much to be deprecated, a fquare thereof fhould be divided into breads, and placed on a metal plate. The Celebrant will generally know how much to confecrate, and mould be careful to do fo, and alfo to confecrate with the leaft. No one mould be permitted to arrange the wafers, or prepare the bread, (viz. to cut the fquare and divide it into breads) fave the Deacon ; when there is no Deacon the Prieft muft do it himfelf. It is of courfe prepared in the facrifty. It would feem to be lawful in the Church of England to ufe either leavened or unleavened bread, f The. wine mould be the pure juice of the grape. Tent winej is the prefent cuftomary ufe of the Englifh Church. Jews did, when they mingled vinegar and gall together, and then invited CHRIST to it by way of reproach to Him." Canons made in Edgar's reign, A.D. 960. Our cuftom of ufing common baker's bread, adulterated, as it often is, with alum, and pota- toes, and boneduft, is as alien to the fpirit of our forefathers, as it is in itfelf un-Catholic, un- feemly, and irreverent. * Amongft the furniture of the Altar of Bifhop Andrewes' chapel was a " filver and gilt canifter for the wafers, like a wicker bafket, and lined with cambric laced." Hierurgia Angli- cana, p. 8. f Unleavened bread in the Holy Eucharift, remarked by Alcuin A. s. 789, thus : " Panis qui in Corpus Chrifti confecratur abfque fermento ullius alterius infeclionis debet efle mun- diflimus." Epift. Ixix. ad Lugdunenfes. " Without deciding the much difputed point, whether our Blefled LORD employed leavened or unleavened bread when He inftituted the Holy Eucharift, it is fuggefted, that if we tell the merits of the two kinds of bread by their purity, the unleavened will undoubtedly be the befl. Its elements are perfectly fimple, and can be mixed together before one's own eyes, without the neceffity of adding any foreign fubftance to render the bread fuch as is defired. ' Aper- tiffimum eft,' fays S. Anfelm, 'quia melius facrificatur de azymo, quam de fermentato : turn quia valde aptius et prius et diligentius fit; turn quia Dominus hoc fecit.'" See "On the Celebration of the Holy Eucharift," pp. 6-7, Mailers, a work that ought to be iludied by every Priell. I Claret wine has always been ufed, until the prefent year (1858), in the Royal Chapels, except in the German Chapel, where white wine is Hill ufed. Red wine (Malaga) is ufed on feaft days in the Latin Church in fome countries. HDr&er of aamnriflratton. 71 48. The Confumptwn and Purification. And if any of the bread and wine remain unconfecrated, the Curate (hall have it to his own ufe : but if any remain of that which was confecrated, it mall not be carried out of the church, but the Prieft and fuch other of the Communicants as he fliall then call unto him, (hall, immediately after the Bleffing, reverently eat and drink the fame." JHE Celebrant genuflecting immediately after the Bleffing, and without any private devotions, ftands before the midft of the Altar, whilft the Sub-deacon or Epiftoler, going to the left hand of the Prieft, clofes the Book, and the Deacon or Gofpeller, going to the right, uncovers the chalice for the confumption of the BlefTed Sacrament. This mould be taken at once by the Celebrant, who then prefents the chalice to the Epiftoler, who having received the wine-cruet from the clerk, pours fome wine with his right hand into the chalice, when the Celebrant, moving about the chalice with his wrifts, in order to take off any particles which may adhere to the infide of it, drinks its contents, if poftible by the fide where the particles adhere. The Celebrant having again prefented the chalice to the Gofpeller, refting it on the Altar, the latter pours in fome wine, then gives the wine-cruet to the clerk, and the Epiftoler taking the water-cruet into his right hand, pours fome water into the wine over the fingers* of the Prieft. The Celebrant then drinks off the ablutions. f The Epiftoler then having returned the water-cruet to the clerk to place with the wine-cruet on the credence, puts the purifi- cator into the hands of the Celebrant, who wipes the chalice and paten,J * " Qua difta eat facerdos ad dexterum cornu altaris cum calice inter manus, digitis adhuc conjundYis 1 ficut prius : et accedat fubdiaconus et effundat in calicem vinum et aquam : et refin- ceret facerdos manus fuas ne aliquae reliquise corporis vel fanguinis remaneant in digitis vel in calice." Sarum Miflal. f " Cum vero aliquis facerdos debet bis celebrare in uno die: tune ad primam miflam non debet percipere ablutionem ullam, fed ponere in facrario vel in vafe mundo ufque in finem alterius ; tune fumatur utraque ablutio." 2 Sarif. Miffale. J The Bangor and Hereford ufes were to lay the chalice upon its edge upon the paten that it might drain thereon. See Dr. Rock's "Church of our Fathers," vol. iii. part ii. p. 167, for an illuftration of this rite. The following are the old Englifh rubrics on the fubjeft : ' i. e. fo that the firft finger and thumb of each hand j J This rule fhould be carefully obferved in cafe of du- might be within the chalice, and thus waflied as well as plication, the cup with wine and water poured over them. 72 c&e Celebration of t&e I)olp czEucbanff. and dries his fingers with it. The Gofpeller at the fame time folds the corporal, and puts it into the burfe, and covering the chalice, on which have been placed the purificator and paten, with the (ilk veil, of the colour of the feafon, lays the burfe upon it, and putting it on the credence, returns to his place on the right of the Celebrant. They all three ftand for a few moments before the Altar, then defcend to the floor, and having together bowed to the crofs, return to the facrifty in the order in which they came. During the confumption of the Blefled Sacrament it is a pious and edifying cuftom for the choir to fing Nunc Dimittis. One of the acolytes or fervers may remain to extinguifh the Altar lights, beginning with that on the Gofpel fide. This rubric was firft inferted in the Book of Common Prayer at the final revifion. It is evident from it that the faithful mould not leave the church until the folemn ceremony of the confumption is ended. (See Cleaver's edition of Bp. Wilfon's "Short and Plain Inftrudlion for the better underftanding of the LORD'S Supper," p. 139). 49. Duplication. |T is not proper nor canonical for the fame Prieft to celebrate more than once in the fame day, except on Chriftmas Day, and in cafes of neceflity, nor of courfe muft the Afliftant Minifters receive the Blefled Sacrament more than once in the fame day, though prefent at more than one celebration. "Bis in die celebrare nullus prasfumet, nifi in diebus Nativitatis et Refurrectionis Dominican ; et tune in prima miflfa ablutio digitorum vel " Poft perceptionem ablutionum ponat facerdos calicem fupe r patenam : ut fi qua remaneat ftillet ; et poftea inclinando fe dicat : " Adoramus crucis fignaculum, per quod falutis fumpfimus facramentum." Sarum Miflale. " Eat facerdos in medio altaris, ibidem calicem fuper patenam jacentem dimittens : et fe cum magna veneratione refpiciendum crucem inclinans, dicat in memoria paffionis Domini .... Adoremus, &c." Bangor MifTal. " Tune ponat calicem jacentem fuper patenam, et inclinet fe ad altare, et eat ad facrarium et lavet manus fuas, et in eundo dicat : " Lavabo inter innocentes manus meas : et circumdabo altare tuum, Domine." Hereford Miffal. The bowl of the chalice when laid upon the paten mould face the weft. &e flDrDet of aDminiffration. 73 calicis a celebrante non fumatur." Wilkins' Concilia, torn. i. p. 531. (This is from a Provincial Conftitution of Archbifhop Langton). The 55th of the Excerpts of Archbifhop Egbert, a contemporary of Venerable Bede, declares: "Et fufficit facerdotem unam miflam in una die celebrare, quia Chriftus femel paflus eft, et totum mundum redemit." Wilkins' Concilia, torn. i. p. 104. 50. Directions for the Ufe of Incenfe at High Celebration of the Holy Eucharift. QUARTER of an hour before the celebration the Thurifer mould prefent hirrrfelf at the facrifty, put on his caflbck and cotta, and in default of the acolytes aflift the Sacred Minifters to veft. The Prieft, Deacon, and Subdeacon being vefted, the blefTing of the Incenfe to be ufed in the proceffion takes place, immediately be- fore leaving the facrifty. The Celebrant receives the fpoon from the Deacon, who fays, "Be pleafed, reverend father, to give a bleffing;" he then takes incenfe from the navicula or incenfe-boat (held by the Deacon, who receives it from the Thurifer,) and puts it on the burning charcoal in three feveral portions, each time fprinkling it in the form of a crofs. Then in accordance with the Deacon's prayer, he blefles the incenfe with his right hand, faying, "Be thou blefled by Him in whofe honour thou art to be burned." The thurible is held by the Thurifer whilft the incenfe is put in. The proceffion then moves into the aifle in the following order : 1. Thurifer with thurible fmoking, preceded by the crofs-bearer. 2. Acolytes.* 3. Clergy, two and two in reverfe order; the part neareft the celebrant being the place of honour. 4. Proceffion of celebrant. . Subdeacon and Deacon. |3. The Celebrant. N.B. If a Biftiop be prefent he precedes the celebrant. This fuppofes him not to v& pontifical!}.^ * In the Weft a lighted torch is carried in the outfide hand. f When a Bilhop affifts pontifical!/ he goes laft in the proceffion, with an attendant Prieft on either fide. 74 We Celebration of t&e JJ>oIp aEuc&arifl. The Celebrant ftanding before the midft of the Altar, turns round by his right, and then with his fide to the Altar, puts incenfe into the thurible, the Deacon miniftering the fpoon and holding the boat as before. The Prieft then blefles (Jecreto] the incenfe with the words already mentioned. He then receives the thurible from the Deacon,* and incenfes the midft of the Altar f and the two corners. The Celebrant himfelf is then incenfed by the Deacon. J After the Introit the Prieft again incenfes the Altar. The next incenfing takes place before the Gofpel,|j the midft of the Altar is alone incenfed by the Deacon, the lectern from which the Gof- pel is read is never incenfed. When the oblations ^f are placed upon the Altar they are incenfed by the Celebrant, who is afterwards incenfed by the Deacon.** An acolyte then incenfes the choir.^f The next and laft incenfing takes place (in the Weft) after the confecration. When the confecration and adoration of the facred Body are over, the Deacon rifes and removes the pall from the chalice ; and after the confecration and adoration of the Precious Blood he replaces it, the chief afliftant having incenfed the Body and Blood of our Lord. N.B. When a Bifhop aflifts pontifically he blefles the incenfe. . The Thurifer genuflects when he leaves or enters the choir; or leaves or approaches the Altar after confecration, and on pafling or re- paling from one fide to the other. When the Blefled Sacrament is not prefent, he bows reverently to the Crofs. |3. When a thurible does not contain incenfe which has been blefled, he will hold it in his left hand ; but when it does contain incenfe which has been blefled, vice verfa. During the more ceremonial parts of the function, fuch as at the finging of the Gofpel, &c. and during pro- * " Accepto thuribulo a Diacono." Rom. Miff. f " Et ipfe facerdos thurificet medium altaris, et utrumque cornu altaris." Miflale Sarifl). I " Deinde ab ipfo diacono ipfe facerdos thurificetur." Ibid. "Et poflea incenfet altare." Miflale Ebor. || " In fine alleluia, vel fequentiae, vel tradlus, diaconus antequam accedat ad evangelium pronuntiandum thurificet medium altaris tantum. Nunquam enim thurificetur leclirinum ante pronuntiationem evangelii." Miflale Sarifburienfe. If " Hoc peradlo accipiat thuribulum a diacono et thurificet facrificium : videlicet ultra ter fignum crucis faciens, et in circuitu et ex utraque parte calicis et facrificii: deinde locum inter fe et altare. Et dum thurificat dicat : Dirigatur Domine ad te oratio mea, ficut incenfum in confpeftu tuo." Miflale Sarifb. In all the Greek Liturgies, the oblations are here incenfed, e.g. Liturgy of S. Chryfoftom in the Euchol. Graec. Goar. ** " Pollea thurificetur ipfe facerdos ab ipfo diacono." Ibid. ff "Deinde acolytus thurificet chorum." See alfo Mafkell in loco, p. 62. Ibid. r :- Cfje HDtDet of a&mimffration. 75 ceffions, he places the little finger in the ring of the coverlet, and the thumb of the fame hand in the ring of the chain that holds the large cover ; on other occafions, fuch as when he proceeds to receive incenfe, &c. he generally holds it at the top of the chain under the coverlet, in fuch a manner, however, that the large cover will be fomewhat raifed. y. After each incenfation the Thurifer having removed the charcoal and remains of the incenfe, and hung up the thurible in the veftry, takes his place in choir. J. If the Thurifer has to go to the facrifty to renew the fire, he fhould be attended by two acolytes to render him any affiftance required. t. The Thurifer mould occafionally raife the cover a little, and gently fwing the thurible, left the fire be extinguished. . Where gas is laid on in the facrifty it will be found convenient and economical to have a jet fitted with frame, upon which may reft a fmall iron pan, fo perforated that the charcoal put into it may eafily be ignited by the flame of the gas pafTing through it. The pan mould have a fmall handle. This plan is efpecially ufeful in the fummer feafon, as, by a gutta-percha tubing the jet may be temporarily placed in the ordinary ftove or fire- place ; and during the winter months when the ordinary fires are burning may be carefully laid by. u. The thurible with its boat is placed on the credence. Alfo the fpoon and a fmall pair of tongs. This latter is carried out to the veftry, where the prepared charcoal is being heated. 0. The thurible, Navicula (Incenfe boat) fpoon, and canifter of Incenfe mould be kept together in a cupboard. It is recommended to let the thuribles hang from pegs, and the other articles ftand upon a fhelf a little above. 76 Cbe Celebration of t&e $olp CucFmriff. PLAIN SERVICE.* 5 1 . The Altar Lights. HE candles mould be lighted by the clerk, acolyte, or ferver, (in caflbck and furplice) immediately before the celebration. 52. Directions for celebrating Holy Communion when there is only a Cele- brant , attended by one or more lay Jervers or acolytes. |HE Celebrant mould be vefted in his cafTock. In iilence he is to regifter (i.e. to fet the markers in the proper places) the fervice-book in the Veftry, and to hand it to the ferver. He then wames his hands, and puts the wafers or the breads on the metal plate. He places the paten on the chalice, with the purificator between, and over thefe a veil of filk, of the colour of the feafon, the burfe containing the corporal being laid upon the top of all. He next puts on the veftments. (i.) The Amice. The Prieft refts it for a moment like a veil, upon the crown of his head, and then fpreading it upon his moulders, arranges and faftens it. (2.) The Alb. The Prieft puts it completely over his head, pafles through his right arm, then his left. He then binds it with the girdle round his loins, and adjufts it all round, fo that it be a finger's breadth from the ground. (3.) The Stole. This he crojfes on the breaft and confines with the girdle. (4.) The Maniple. This he puts on the left arm by means of a loop, which he fixes on a button upon the fleeve of the alb. * This only differs from the fung or folemn Service in this, that the celebrant, (who is always ferved by at leaft one affiflant or choir boy,) performs the fundion without the Eptf- toler or Gofpeller, and that all the parts directed to be fung by the Prieft are only faid ; and parts direded to be fung by the choir are faid by the ferver. C&e SDrner of S&miniffration. 77 (5.) The Chafuble. The Celebrant may for convenience attach a white handkerchief to his girdle. For devotions to be ufed by the Prieft whilft vefting, and Preparatio ad Eucharijtiam, fee pp. 30-3. While the Celebrant is vefting, the acolyte, in his caflbck, fhould place the fervice-book on the defk upon the north fide of the Altar, and arrange the breads, cruets, and all that may be required on the credence. The Celebrant, preceded by the acolyte, takes the chalice by the knop with his left hand, putting his right on the burfe, and proceeds to the Altar, holding the chalice near his breaft. On arriving before the Altar, he inclines, places the chalice, &c. on the centre, defcends to the floor, and turning to the Altar, fays (fecreto) the Introit ; after which he afcends to the Altar,* and going to the Gofpel fide, begins with the LORD'S Prayer and Collect for Purity. 53. The Collects. HE Celebrant " ftanding as before," viz. in the pofition he was in before rehearfing the commandments, at the Gofpel or north fide with his face towards the Altar, (fee Par. 1 9), fays the Collects. 54. The Epiftle and Gofpel. I HE Celebrant goes to the fouth or Epiftle corner, bowing to the Crofs as he pafles, and reads the Epiftle, looking towards the Eaft. The book is placed upon the altar-defk, which the acolyte or lay-clerk has removed to the Epiftle fide. This being ended, the Prieft, with hands joined before his breaft, goes to the book which the acolyte has removed to the north fide. The book is placed obliquely, its back being fouth- weft. The Prieft, having figned himfelf with the crofs on forehead, mouth, and breaft, reads the Gofpel, his hands being joined. If the Name of JESUS occurs he inclines towards the book. * If the vefted chalice and paten and burfe thereon be on the credence, and not borne by the Celebrant from the facrifty, he here places the holy veflels on the Altar, in the midft thereof. 78 C&e Celebration of t&e !J)ol 55. The Creed. 1HE Celebrant now proceeds to the middle of the Altar, and ex- tending his hands at the firft words, but joining them again, fays the Creed. The acolyte will have placed the fervice-book to his imme- diate left. 56. The Sermon. |FTER the Creed, if there be a Sermon, the Celebrant, for con- venience' fake, takes off the chafuble, which he lays upon^the Epiftle fide of the Altar,* and proceeds to the pulpit. 57. The Offertory and the Firji Oblation, commonly called The Oblation of bread and wine. |FTER the Service the Celebrant returns to the Altar, puts on the chafuble, and fays the Offertory, during which the alms (if any) are collected. The Celebrant receives the bags which contain the alms in a bafin or offertory-dim, and prefents them, {landing. The alms-dim may be placed on the fouth fide of the Altar, and mould be removed by the acolyte to the credence or elfewhere, after it has been prefented. The Celebrant then takes from off the veiled chalice the burfe in both hands. Taking out the corporal with his right hand and fpreading it in the middle of the Altar, he puts the burfe on the Altar towards the north fide againft the retable. Then having moved the veiled chalice towards the Epiftle corner, fpreads the corporal f with both hands on the centre of the Altar. He then takes off the chalice veil, folds it, and places it near the back of the Altar on the Epiftle fide. He removes * The chafuble is the only ornament of the Prieft which it is permitted to lay upon the Altar. Caps, gloves, and the like ought never to be tolerated upon the Altar, and if incau- tioufly placed there, ought inftantly to be removed by one of the affiftant Minifters, Sacrift, or other officer. f In the modern Roman rite the corporal is partially fpread out at the beginning of the function, and the burfe leant againft the fuper-altar then, and not at the offertory, as with us. HDrtjer of atinnmffration. 79 the pall and places it a little to the right. He then takes the paten from the chalice. The acolyte then brings the wafers or breads to the Cele- brant, who places them on the paten.* He then prepares the chalice, the acolyte having brought the cruets the wine in the right hand and the water in the left from the credence. He places the chalice on the centre of the corporal, putting on it the pall, and the paten immediately in front of it, covering the fame with the right hand corner of the corporal. 5 8 . Lotio Manuum. See p. 51, Par. 26. 59. The Commemoration of the Living and the Dead. See p. 51, Par. 27, and Note. 60. The Exhortation and Invitatory. HE Celebrant joins his hands in pronouncing them, unlefs he holds the book, looking to the weft. 61. The ConfeJJion. HIS is faid by the afliftant or acolyte kneeling before f the Altar with joined hands, (fee p. 55, Par. 29). 62. The Abfolutlon.\ |HE Celebrant fronts the people, and pronounces the abfolution, (fee p. 55, Par. 30, and Note). 63. The Comfortable Words. See p. 56, Par. 31. * " Laiyng the breade upon the corporas, or els in the paten, or in fome other comely thyng, prepared for that purpofe." King Edward's Firft Book. f "Ad gradum altaris." Sarif. Mif. j " Deinde eredlus fignet fe in facie dicendo ahfolutionem." Rubric in Bangor Mif. 8o c&e Celebration of tfje i>o!p OEucfmrtff. 64. The "Surfum Corda" and "Gratias agamus" Seep. 56, Par. 32. 65. Preface 'with Ter-Sanftus. See p. 56, Par. 33, and Note. 66. Prayer of Humble Accefs. See p. 56, Par. 34, and Note. 67. The Canon* See p. 57, Par. 35. 68. 77^ Confecration. See pp. 57-61, Par. 35, and Notes. 69. Tfo Communion of the Prieft. See p. 62, Par. 37. 70. T/fo Communion of the People. HEN the Celebrant has communicated, holding the paten or ciborium in his left hand, he takes a wafer or a bread between the thumb and ringer of the right hand, and approaches the communicants, beginning at the Epiftle fide. On repeating the words, "The Body of our LORD JESUS CHRIST," he makes the fign of the crofs with the Blefled Sacrament over the paten, and he places the Body in the palm of the hand of the communicant, and after he has placed It in his mouth the Prieft continues : " preferve thy body and foul." The fame order is to be obferved in communicating each feveral communicant of the Blood. The Rubric does not direct the chalice to be given into the hands of the communicants. * In the Sarum Canon at the word "fregit," (where the Fraction takes place in our Canon), is the following rubric, " Hie tangat boftiam dicens . . ," Cfje HDrner of aamimaration* 81 7 1 . Confec ration in one kind. See p. 64, Par. 39, and Note. 72. The Veiling of the Blejfed Sacrament.* See p. 65, Par. 41. 73. The LORD'S Prayer and Colletts. See p. 65, Par. 42. 74. 7# Gloria in Excel/Is.^- See p. 66, Par. 43. 75. rheBleJftng. N pronouncing the blefling, the Celebrant, turning to the peo- ple, extends both his hands from the words, " The peace of GOD," down to the words ff JESUS CHRIST;" then placing his left hand open on his breaft, he raifes his right, and when giving the blefling makes the fign of the crofs. After the blefling, he rejoins his hands, and turning to the Altar, confumes what remains of the Blefled Sacrament. 76. Occajional Co He Els. See p. 67, Par. 45. 77. The Daily Celebration. See p. 69, Par. 46, and Note. * The afterifk or cover, in form of a ftar, placed on the holy Bread in the Office of the Prothefis, in the Eaftern Church, was ufed by Bifhop Andrewes, though probably only for the chalice and inftead of the cuftomary pall. See Hierurgia Anglicana, pp. 9-11. And Neale's Hift. of H. E. Church, p. 350, Gen. Int. f If it be objefted that the Gloria in Excelfis is ufed as a thankfgiving (fee Par. 43) when it is eflentially a hymn, it may be anfwered that as a hymn it is appropriate. For we read in the holy Gofpel that after the Sacrament the LORD and His difciples fung an hymn before they went to the Mount of Olives, S. Matt. xxvi. 30; S. Mark xiv. 26. It mould be alfo remembered that after the end of the Roman Liturgy the hymn of " The Three Children," or the Te Deum is fung. M 82 &e Celebration of t&e J>olp Cticfmutt. 78. Tfo r*W and Wine* See p. 69, Par. 47, and Notes. Confumption and Ablutions. See p. 71, Par. 48. AVING uncovered the chalice and paten he genuflects, and partakes of what remains on the paten or on the corporal, and then wiping the paten with the purificator, and laying it on the corporal, drinks off the remainder of the facrament of the Blood. He then takes the chalice to the Epiftle corner, (Ad dexterum cornu altarts), and having placed it on the Altar, holding it with his left hand he receives from the clerk a little wine (poured with the right hand) from the wine cruet, in the chalice. He takes care that any particles of the blefled Body and Blood which may have adhered to his fingers, be reverently removed over the cup. After the firft ablution he fays (fecreto), " >uod ore fumpfimus, Domine, pura mente capiamus: et de muneri temporal! fiat nobis remedium fempiternum" (Sarif. MifTale). The acolyte then pours wine and water over the Celebrant's fingers into the chalice, the contents of which the Celebrant drinks, faying, (fecreto}, "Htec nos communio, Do- mine,purgetacrimine: et cceleftis remedii facial ejfe confortes" (Sarif. Miflale.) After which the chalice mould be again rinfed with water only, which the Celebrant likewife drinks. Then, taking the purificator, he wipes both chalice, paten, his fingers, and, if need be, his lips with it. He then folds the corporal, takes with the left hand the burfe, and places the corporal in it with his right. He places the paten on the chalice, between which he puts the purificator, over this the filk veil, and upon this the burfe, as at firft (fee Par. 1 1 .) He then takes the chalice in his left hand, and puts his right on the burfe. Defcending with it to the Sanctuary floor, preceded * "That the Communion be celebrated in due form with an oblation of every communi- cant, and admixing water with the wine ; fmootb wafers to be ufed for the bread." Rules for the celebration of Divine Service during Prince Charles's refidence in Spain, A. s. 1623, attributed to Bp. Andrewes. See Collier, ii. 726. "... it Jhallfuffi.ee that the bread be f itch as is ufual to be eaten; but the beft and fur eft Wheat Bread that conveniently may be gotten" Rubric, Book of Common Prayer. " It is not here commanded that no unleavened or wafer bread be ufed, but it is faid only 'that the other bread (hall fuffice.' So that though there was no neceffity, yet there was a liberty ftill referved of ufing wafer-bread, which was continued in divers churches of the kingdom, and Weftminfter for one, till the iyth of King Charles," (i. e. till 1643.) Bp. Cofin's Notes on the Book of Common Prayer, Third Series, p. 481. SDr&er of atimmiOratfon. 83 by the ferver, he makes an humble adoration. He then returns to the veftry, reciting the Eenedicite. He takes off his veftments and folds them, or has them folded, and goes back to the church to fay his thankfgiving. The acolyte extinguifhes the Altar lights, beginning at the Gofpel fide. 80. Solemn and Plain Service. JHE midday celebration mould if poflible always be "Solemn Service." The early celebration, when the faithful will com- municate, mould be invariably "Plain." It is better to have no choir at Plain Service. At an early communion, one acolyte may fuffice, who mould kneel generally on the Epiftle fide of the Altar, facing eaft. At folemn fervice at midday there may be either two or four acolytes, whofe duties mould be clearly defined and arranged beforehand. CAUTELS AND DIRECTIONS. i . Cautels of the Mafs Here follow Directions and Cautels to be obferved by the Prejbyter ivifoing to celebrate Divine Service (Divma*). [HE firft Cautel is : that the Prieft about to celebrate Mafs mall feafbnably prepare his conference by a pure confeflion, (or) that he mail greatly defire that Sacrament and intend to confefs. That he mall know by heart and well the order of performing the function. That his actions be very felf-poffefTed and reverent. Who- ever loves GOD loves Him with all his heart, with all his foul, and with all his ftrength. He is proved not to love GOD, who at the table of the Altar where the King of kings and LORD of all is handled and taken, appears irreligious, irreverent, indevout, unfeemly, confufed, wandering in his thoughts, or flothful. Therefore let each (Prieft) mind that he tarries at an auguft table. Let him think how it behoves him to be prepared. Let him be cautious and felf-pofTefTed. Let him ftand erect ; not lounging on the Altar. His elbows mould touch his fides. When he lifts up his * The celebration of the Eucharift being the Divine Service of the Church. 84 &e Celebration of t&e !E>olp hands, the extremities of his fingers fhould be juft feen above his fhoulders. He fhould fuit his underftanding to the figns and words, fince great things are latent in figns, greater things in words, and ftill greater things in intention. He fhould join three* fingers together with which he will make the fign (of the crofs) ; the other two he will lay together in his hand. He will make the fign directly over the chalice, not obliquely ; and fufficiently high, left he upfet it. He muft not make circles for crofles. When he inclines, he muft not do it obliquely, but right before the Altar, and in inclining muft bend his whole body. [The "Materies."] 2. The fecond Cautel is : that he muft not think, but know for certain, that he has the appointed matter (debit as^ materias] ; this is wheaten bread, and wine (mixed) with a modicum of water. Of the wine and water he will be able to be certified after this fafhion. Let him teft it by his minifter J who will tafte both the wine and the water. But the Prieft himfelf ought not to tafte it. Let him pour a drop upon his hand, rub it with his finger, and fmell it, fo that he may be the more certified. He muft truft neither the mark (fignature^) upon the cruet, nor the colour of it ; fince both often deceive. He muft fee that the chalice be not broken. He muft look to the wine ; if it is corrupted he muft in nowife celebrate ; if it is four he muft in no wife pafs it by. If it is too watery ^[ he muft not ufe it, unlefs he knows that the wine exceeds the water. And in every cafe where there is a doubt either in regard to the fournefs or the mixture,** or the exceflive thicknefs of the wine, whether it can be ufed, we counfel the Prieft not to ufe it: becaufe in this Sacrament nothing muft be done concerning which there is any doubt, where moft explicitly (certijjime] it is to be faid ; Hoc EST ENIM CORPUS MEUM, et, * This is ufually the epifcopal ufage in bleffing : a fimple Prieft ought more properly to blefs with the whole hand. f "Rightly and duly adminifler Thy Holy Sacraments." Prayer of Oblation. Book of Common Prayer. t Who would not communicate. Becaufe it would break his faft. || Probably alluding to the letters V. and A. with which the wine and water cruets are ufually marked, or to fome fuch device. IF This evidently refers to the mixed chalice. ** If the Prieft (or Sub-deacon at High Mafs) had accidentally poured too much water into the wine in preparing the chalice. Cfte HDruet of arimimffrattcm, 85 Hie EST ENIM CALIX SANGUiNis MEL Let him alfo fee that he offer the oblations conveniently and that he pour out the wine difcreetly, becaufe this Sacrament ought to be appreciable by the fenfes, to be feen, touched, and tailed, in order that the fenfe may be refremed by the fpecies, and the intellect be nourimed (ex re content a). Alfo the water muft be poured in the fmalleft poflible quantity, fo that it may be abforbed by the wine and receive the favour of the wine. For there is no danger, however fmall be the modicum of water that is mixed, but there is rifk if it be much. Moreover, the water is mixed folely as a fymbol, and one drop is as fymbolical as a thoufand. The Prieft mould, therefore, take heed not to pour the water with an impetus, left too much mould fall into the chalice. 3. The third Cautel is : to read the Canon in a lower tone (morofius] than the other parts of the Liturgy. And efpecially from the place : ui pridie quam pateretur accepit. For then the Prieft ought to fetch a breath and concentrate his attention, and to intend to collect his whole felf (if he has not been able to do fo before) upon each feparate word. And whilft he mail fay : Accipite el manducate ex hoc omnes ; he mail fetch a breath and with one infpiration mail fay (the words), Hoc EST ENIM CORPUS MEUM : fo that any other train of thought mall not intermingle with them. For it feems not reafonable to interrupt a form fo fhort, fo important, and fo efficacious, whofe whole virtue depends on the laft word, viz. MEUM, which is faid in the perfon* of CHRIST. Wherefore a point ought not to be placed at any word whatfoever. So that by no means mould it be faid; Hoc EST ENIM, CORPUS MEUM; but mould be pronounced altogether at the fame time. In like manner the fame rule mould be obferved in the confecration of the Blood. Alfo in pronouncing the words of confecration over any matter, the Prieft mould always intend to perform that which CHRIST inftituted, and the Church does. 4. The fourth Cautel is : that if he has to confecrate more hofts (than one) he ought to elevate that one of thofe which he has determined upon with himfelf from the beginning of the Mafs ; and mould hold it in regard to the others fo that he may direct his fight and intention to all at the fame time. And in figning (with the fign of the crofs) and in faying : Hoc EST ENIM CORPUS MEUM : he mould think upon all which he points at. We counfel alfo that the Preflbyter mould know the Canon by heart, in order that he may fay it more devotionally ; yet he mould * Cf. 2 Cor. ii. 10. 86 &e Celebration of tfce 5>olp OEuc&anff, always have the Service Book that it may be referred to to help his memory. 5. The fifth Cautel is : that whilft he communicates he fhould never take the chalice at one draught,* left by reafon of the impetus (of the wine againft his fauces) he mould unadvifedly cough, but twice or thrice he mould take It warily, that no impediment occur. But if he muft take more Hofts than one, as when the Hoft is renewed, let him firft take that which he has ufed as the Prieft's Hoft (confecit) and (alfo) the Blood ; after them the others which remain. He mould take his own (Hoft) before the others, becaufe of his own he believes and has knowledge,f (that the matter is without defect), of the others he indeed believes, but has not certain knowledge. After that the Ablutions, and not before. 6. The fixth Cautel is : that he burdens himfelf with names of fewj in the Canon ; not always, but when he wifhes it he may make mention of them, when he wifhes he may omit them, becaufe the Canon is made prolix by a multitude of names, and hence thought is diftracted. Yet it is honourable that father, mother, brother and fifter mould there be named ; and fpecially thofe in whofe behalf the Mafs is celebrated. Not, however, that the expreflion thereof mould be vocal, but mental. 7. The feventh Cautel is : that before Mafs the Prieft do not warn his mouth or teeth, but only his lips from without with his mouth clofed as he has need, left perchance he mould intermingle the tafte of water with his faliva. After Mafs alfo he mould beware of expectorations as much as poflible, until he mall have eaten and drunken, left by chance anything mall have remained between his teeth or in his fauces, which by expecto- rating he might eject. But though a Mafs be moft devoutly celebrated when an opportunity for contemplation is afforded, yet a meafure is to be kept therein, that a man be not notable either for prolixity or hafte ; for hafte is a fign of careleflhefs ; prolixity is an occafion of diftraction. The middle courfe will be fafeft. But each Mafs is to be faid by each Prieft * This, of courfe, is inapplicable to us the privilege of communion in both kinds being invariably reftored to all who communicate. f The Prieft, through the medium of his minifter, would have tefted the Prieft's own breads by eating one or two of the wafers 'made at the fame batch befides the hofts intended for the Prieft were probably made under his own eye, if not actually with his own hands, as the Cautels evidently imply. See " On the Celebration of the Holy Eucharift," pp. 5 7, a paper reprinted from the Ecclejiaftic. I The names of thofe his piety may prompt him to commemorate whether living or dead. All long paufes and prolixity of every kind mould be carefully efchewed. &e flDr&er of aamimaration, 87 with difpofition, as if it were the firft he was to fay, and never was to be repeated, for fo great a gift ought always to be new. Therefore let the Prieft have diligence in performing It ; reverence in handling It ; and devotion in taking It. So will the Sacrament be ' worthily treated in thought and action ; the office will be performed rightly, and dangers and fcandals avoided. Alfo in faying the collects the Prieft mould obferve always to fay an unequal number. One collect on account of the Unity of the Godhead. Three on account of the Trinity of Perfons. Five on account of the five-fold Paflion of CHRIST. Seven on account of the feven-fold grace of the HOLY GHOST. It is not lawful to exceed the number feven. Alfo ; when a collect is directed folely to the FATHER, at the clofe mall be faid : "through our LORD JESUS CHRIST." But if it is directed to the FATHER and mention is made of the SON in the fame collect, at the clofe mail be faid : "through the fame our LORD JESUS CHRIST." But if the collect is directed folely to the SON, at the clofe mall be faid : "Who with the FATHER and the HOLY GHOST, &c." And if mention be made of the HOLY SPIRIT in any collect, at the clofe mail be faid : " of the fame HOLY SPIRIT, GoD/0r ever and ever. Amen." 82. ^f Here begin Cautels to be obferved, as to what is to be done in regard to defefl, or accident, which may pojjibly arife in the Mafs, and especially in regard to the confecration of the Eu- charift. Firft what is to be done if a Prieft faints. JF a Prieft faints or dies before the Canon, it is not neceflary for another Prieft to complete* the mafs. If, however, another Prieft is willing to celebrate, he ought to recommence the Mafs from the beginning, and go through the whole rightly. But if he faints in the Canon,f fome actions having been already per- formed, yet before the tranfubftantiation and confecration of the Sacrament, then another Prieft ought to recommence from the place where he left off and to fupply juft fo much as is omitted. * Before the Prayer for the Church Militant in our Service Book when the oblations are made. f In our Service Book from the Prayer for the Church Militant inclufive to the Prayer of Confecration exclufive. 88 c&e Cele&ration of t&e 8>olp (ZEucfmriff. But if a Prieft faints in the act of confecration,* fome words being already faid in part, but not altogether completed, according to Innocent, another Prieft ought to begin from the place, qui pridie. But if a Prieft faints when the Body is confecrated, but not the Blood, another Prieft may complete the confecration of the Blood, beginning from the place, ftmili modo. If after the confecration of the Body, the Prieft perceive there is no wine in the chalice, the Hoft ought to be directly re- placed upon the corporal, and when the chalice is rightly prepared, he will begin from the place, fimili modo. If before the confecration of the Blood he perceive there is no water in the chalice,f he ought forthwith to put fome in, and go on with the func- tion. But if after the confecration of the Blood he perceive that water is want- ing in the chalice, he ought neverthelefs to proceed ; he ought not to mix water with the Blood, becaufe in part would follow the corrupting of the Sacrament : but the Prieft ought to grieve and to be punimed. If after the confecration of the Blood he perceive that no wine, but only water, has been put into the chalice, if indeed he perceive this before com- municating of the Body, he ought to put out the water,! and to put in wine with water, and to refume the confecration of the Blood from the place, y/w;/j modo. If he perceive this after taking of the Body, he ought to take another hoft de novoy again to be confecrated with the Blood, according to the doc- tors in the facred page ; but he ought to refume the words of confecration from the place, qui pridie. But in the end he ought again to take the Hoft laft coniecrated, and it muft not hinder him if he has before taken the water and even the Blood. || Innocent, however, faith, that if the Prieft fear fcandal from prolixity, thofe words mall fuffice by which the Blood is confecrated, fc. Simili modo, &c. and fo to take the Blood. But the queftion arifes, if after having communicated of the Body, he * In our rite either during the confecration proper, viz. the words of confecration, or during the firft part of the Prayer of Confecration. f i. e. recollett that the chalice had not been prepared ; he could not tell the abfence of a few drops of water by his vifion. t By giving it to the Deacon, who hands it to the Sub-deacon to empty into the pifcina at folemn Service ; or by emptying it himfelf at low Service. The decrees of Councils and written opinions of dodlors and canonifts. || It is not clear how he could have taken the Blood in the cafe contemplated, without he communicated himfelf of the chalice before taking the fecond Hoft. Drter of anmimffration. 89 mall have the water already in his mouth, and mall then for the firft time perceive that it is water whether he ought to fwallow it or to eject it. Refer infumma Hoftienfis in titulo de celebr. miffa. It is, however, fafer to fwallow than to eject it ; and for this reafon, that no particle of the Body may be ejected with the water. Alfo : if the Prieft after the confecration call to mind that he is not failing, or has committed fome fin, or is excommunicated, he ought, never- thelefs, to proceed, with the determination to make fatisfaction and to feek abfolution. But if he call to mind any of the aforefaid, before confecration, it is fafer to leave off a begun Mafs and to feek abfolution, unlefs a grave fcandal mould thence arife. Alfo : if a fly or fpider or any fuch thing mould fall into the chalice before confecration, or even if he mall apprehend that poifon hath been put in, the wine which is in the chalice ought to be poured out, and the chalice ought to be warned, and other wine with water put therein to be confe- crated. But if any of thefe (contingencies) befall after the confecration, the fly or fpider or fuch- like thing mould be warily taken,* oftentimes diligently warned between the fingers, and mould then be burnt,f and the ablution, together with the burnt afhes, muft be put in the pifcina. But the poifon ought, by no means, to be taken, but fuch Blood, with which poifon has been mingled, mould be referved in a comely vefTel, together with the relics. And that the Sacrament do not remain imperfect, the Prieft ought to prepare rightly a chalice de novo, and refume the confecra- tion from the place, Jimili modo. And note that according to the doctors, nothing abominable ought to be taken by reafon of this Sacrament. Alfo : if the Prieft does not recollect that he has faid fome of thofe things which he ought to have faid, he mould not be troubled in his mind ; for he who fays many (prayers) does not always remember which he has faid. If even he knows for certain that he has left out fome, if they be fuch as are not neceflary to the validity of the Sacrament, fuch as the Jecretolp olp (ZEuc&atifl. made, or wine fo weak, that by no means it hath the nature (fpecies) of wine. It muft not be water red from being ftrained through a cloth which has been fteeped in red wine. It muft not be vinegar, or wine at all corrupted ; nor muft it be claret* (claretuni}, or wine made of mulber- ries or pomegranates | (malogranates) ; becaufe they retain not the nature (Jptcies) of wine. He who performs the function with wine that is on the way to corrup- tion, or having a tendency to corruption, fins very grievoufly (fhould he ufe fuch wine) fince it retains not the nature (fpecies) of wine. AHb : care muft be taken, that only a modicum of water be put (into the wine), becaufe if fo much is put in as to take away thefpecies of wine, it muft not be ufed. Alfo : if anything be wanting here, it muft be looked for injumma et leffura Hoftien. in titul. de celebr. miffarum. ADDITIONAL NOTES AND DIRECTIONS. 83. Manner of Turning and Pojition of Rands. [HEN the Celebrant turns towards the people he turns from the left to the right. When the hands are "joined," the palms face each other, and the tips of the ringers touch, the right thumb is placed over the left in the form of a crofs. When the hands are " elevated," they are raifed apart, equal to the height of the moulders, palm oppofite to palm. * " Wine mixed with honey and fpices, and afterwards ftrained till it is clear. It was otherwife called Piment j as appears from the title of the following receipt, in the Medulla Cirugiae Rolandi. MS. Bod. 761. fol. 86: Claretum bonum,five pigmentum Accipe nucem mofcbatam, cariojilos, gingebas, mads, cinnamonum, galangum i quas omnia in pulverem redufta diilempera cum bono vino cum tertia parte mellis : poft cola per face ulum, et da ad bibendum. Et nota, quod illud idem poteft fieri de cerevijia* And fo in R. 5967. Clarre is the tranf- lation of Piment. Orig. 11450." Gloffary to Tyrwhitt's Chaucer, London, Moxon, 1843. f Or a wine made from apples perhaps cider. Cfje HDrner of aamimffration. 93 84. Normal Pojition of Pr left, Deacon, and ^Sub-deacon. |HE normal attitude of Celebrant, Deacon, and Sub-deacon, (viz. Gofpellerand Epiftoler*) is {landing. During the collects, the Deacon (lands immediately behindf the Celebrant, and the Sub- deacon behind him again. They mould occupy the fame pofi- tion at the intonation of the Creed and Gloria, and during the Preface ; patting, the Deacon to the right, and the Sub-deacon to the left of the Celebrant, at the Sanclus, and when the choir begin the Creed and Gloria. The ConfefTion (fee Par. 29) mould never be fung by the choir nor joined in by the people. It mould be faid by the Deacon alone, "in the name" of the communicants, the Prieft remaining {landing facing the eaft. At the Canon, J the Celebrant of courfe {lands, the Deacon and Sub-deacon kneel after firft confecration, r until after the fecond. At the Poft-communion the Prieft, Deacon and Sub-deacon mould again {land one behind the other. 85. The Vejlments of the Firft Book of Edward VL " Upon the day, and at the time appointed for the miniftration of the Holy Communion, the Prieft that (hall execute the holy miniftry fhall put upon him the veftment appointed for that miniftration, that is to fay : a white alb, plain, with a veftment or cope. And where there be many Priefts or Deacons, there fo many fhall be ready to help the Prieft in the miniftration as fhall be requifite; and fhall have upon them likewife the veftures appointed for their miniftry, that is to fay, albs with tunicles. " Upon Wednefdays and Fridays the Englifh Litany fhall be faid or fung in all places, after fuch form as is appointed by the King's Majefty's injunctions; or as is or fhall be other- wife appointed by his highnefs. And though there be none to communicate with the Prieft, yet thefe days (after the Litany ended) the Prieft fhall put upon him a plain alb or furplice with a cope, and fay all things at the Altar (appointed to be faid at the cele- bration of the LORD'S Supper,) until after the offertory. And then fhall add one or two of the Collects aforewritten, as occafion fhall ferve, by his difcretion. And then turning him to the people fhall let them depart with the accuftomed bleffing. * Perhaps the phrafe "Epiftoler and Gofpeller" has caufed more ritual anomalies than any other, by leading perfons ignorant of Catholic tradition to limit the functions of clergy dif- charging thofe offices to reading the Epiftle and Gofpel. Whereas it is the Gofpeller's function to affift the Prieft, and the Epiftoler's funftion to affift the Gofpeller. f It is better for the Deacon to ftand a little towards the right of the Prieft, and the Sub- deacon a little towards the right of the Deacon, an arrangement which obtains frequently in the modern Weft. The Collect in the Roman Liturgy is faid at the Epiftle fide of the Altar, and the pofition of Deacon and Sub-deacon is confequently different. \ If the Celebrant kneels after the confecration of each Species, as it is ordered in the Roman rite, the Deacon kneels and rifes with him ; the fub-deacon fhould kneel after the firft, and remain kneeling until after th fecond confecration. 94 Cbe Celebration of t&e " And whenfoever the Bifhop fhall celebrate the Holy Communion in the church, or execute any other public miniftration, he mall have upon him, befides his rochette, a furplice or alb, and a cope or veftment, and alfo his paftoral ftaff in his hand, or elfe borne or holden by his chaplain." Rubric in "The Supper of the LORD, and Holy Communion ; commonly called, The Mafs." ROM a comparifon of the above rubric it would appear, that whenever the Holy Communion was celebrated, the Prieft* who celebrated was to wear an alb with a veftment (i.e. a chafuble), and his affiftants albs with tunicles; but that when no celebration took place, i.e. on Good Friday only, (if we would follow Catholic ufage both in Eaft and Weft,) the Prieft was at liberty to wear a furplice, and that inftead of the veftment he was then to wear a cope. The Firft Book of Common Prayer, which did not come into ufe till the third year of Edward VI, ought not to have any authority with us as to limiting the Ornaments of the fecond year of Edward. And it would in reality, if it defined the Ornaments of the Celebrant, make but one unim- portant difference, viz. that the alb mould be white and " plain," that is, not without apparels, but of white colour and not enriched with embroidery; the "apparels" are not of courfe part of the alb, but fupplemental orna- ments removable at pleafure, whilft amice, ftole, and maniple would be in- cluded under the term "veftment," which included thefe appendages of the Prieft's ornaments as well as the chafuble. 86. Arrangement of Veftment s for Solemn Service by a Bifhop in his own Diocefe. JN the centre of the Altar, (if the Bimop do not veft in the facrifty), the epifcopal veftments mould be placed in the follow- ing order : chafuble, dalmatic, tunic, cope (extended), ftole,f girdle, alb, amice, and the gloves on a filver falver ; the whole will be covered with the gremial veil. At the Gofpel corner will be placed the coftly mitre,}; and at the Epiftle corner the plain one, each on its ftand. * As we have the funftion (though not the order) of fub-deacon difcharged by the Epiftoler, it is defirable to ufe the more ancient defignation. f- The Bilhop's maniple is ufually enclofed in the fervice book in the place of the Gofpel for the day. J The Ribbons are to hang over the antependium. When the Deacon carries the mitre to the Biihop, he will be careful to let the ribbons fall towards bimfelf. C6e Drtier of aDmtmffration. 95 An antependium, of more than ordinary coftlinefs, fhould be ufed. When the Euchariftic is not preceded by the ordinary Office, the cope will not be required. A ftand for the paftoral ftaff mould be ready, if needed. 87. The Gremial. HE gremial* is a filken apron placed upon the Bimop's lap whenever he fits down in the intervals of the celebration of Holy Communion. An afliftant Deacon attends to the placing and replacing the gremial on the lap of the Bifhop as re- quired ; it is alfo ufed for covering the epifcopal veftments when placed upon the Altar. See Par. 86. 88. The Rochet. " And whenlbever the Bifhop fhall celebrate the Holy Communion in the Church, or execute any other public miniftration, he ftiall have upon him, befides his Rochette, a furplice or alb, and a cope or veftment, and alfo his paftoral ftaft'in his hand, or elfe borne or holden by his chaplain." Rubric in Firft Book of Ed. VI. I HE rochet f is a fine linen veftment reaching a little beyond the knees, and with tight fleeves. It is worn under the alb or furplice. It is, in fact, a diminution of the alb. The coftly mitre is ufed till the Creed, after which the plain mitre is ufed ; after the Offer- tory the coftly mitre is re-affumed, and is ufed for the reft of the fervice. The mitre is removed at the Collects, the Gofpel, and during the Credo, and is not refumed till the Abfolution, after which it is again taken off", and not ufed till the final benediction. 1 It is then removed, and at the end of the purifications and ablutions, the Bifhop receives it again, and after bowing to the Altar proceeds to the faldftool to take off the facred veftments. * The gremial mould be three feet long and two feet broad, and mould have a border em- broidered with gold or filver. f The rochet is alfo worn under the chimere. 3 There is however no authority either for its great length or large lawn fleeves. 1 The mitre is not worn during the Gloria in excel/is Deo, as in the Roman Rite, in which at the latter part of the Gloria the Bifhop fits and aflumes the mitre in the Rite of S. Peter, and hence the different ufe. 2 The chimere is properly a kind of cope with aper- which he had laid afide at its beginning. The pofition | tures for the arms to pafs through. A fcarlet one is ufed of the Angelic Hymn in the Englifh Liturgy gives it I in Convocation, and when the fovereign attends Par- another phafe, fo to fpeak, to that which it fliows ' liamentj on ordinary occafions a black fatin one is ufed. 96 C6e Ceie&ration of t&e IE>o!p 89. Arrangement of Veftments where there is no Sacrifty. E Celebrant, when not a Bifhop, veils of courfe in the facrifty. A Prieft may not receive his veftments from the Altar ; where there is no facrifty that he may ufe, he mould receive them from a table in the fanduary. 90. Altar Lights and other Candles. |HE candles mould be always of pure white wax, thofe of fperm, compofition, or other fubftance, not being permitted. Oil lamps may be ufed in extreme fcarcity. Candles of unbleached wax mould be ufed de mij/is de requiem, and at Evenfong on Wednefday in Holy Week, and during all the fervices of Maundy Thurfday and Good Friday. 9 1 . The Wajhing of Corporals* the corporal is the linen cloth on which has been laid the LORD'S Body, the Church orders the warning of it with a minute and pious care.f * The corporal may not be touched after ufe by laics without efpecial permiflion, nor muft it ever be wafhed after ufe in domeftic veflels, until it has been firft wafhed by a clerk in Holy Orders, when it may be touched by laics again. Thofe corporals which have been employed at the Altar fhould be left in the burfes, and not be taken out and put away in drawers. f The following was the praftice of the mediaeval Englifh Church. A favourable time of year fhould be chofen for this purpofe, either the pure air of fpring or after the middle of September, when the flies are lefs troublefome than in fummer. Special veflels fhould be kept for this reverent cuftom. After Evenfong the corporals fhould be immerfed, in the church, in cold water, twice, and rubbed in the hands ; and both waters fhould be poured into the pifcina over which the chalice is wafhed : frefli water fhould then be poured upon them the third time, in which they are to remain all night ; and in the morning that water alfo fhould be poured into the fame pifcina. They may then be carried from the church, and regularly wafhed (fee the Confuetudines of Udalricus). According to a glofs of Lyndewolde on a Conftitution of Archbifhop Walter, the ufe of ftarch in corporals is forbidden, at kaft once. But the prohibition is merely an interpretation of the Decretum, " Non in ferico panno, fed faro linteo facrificium confecretur altaris." Calen&ar. 92. A Table of all the Feajis that are to be obferved in the Church of England throughout the Tear. All Sundays in the Year. The Circumcifion of our LORD JESUS CHRIST. The Epiphany. The Converfion of S. Paul. The Purification of the Blefled Virgin. S. Matthias the Apoftle. The Annunciation of the Blefled Virgin. S. Mark the Evangelift. S. Philip and S. Jacob the Apoftles. The Afcenfion of our LORD JESUS CHRIST. S. Barnabas. The Nativity of S. John Baptift. The Days of the Feafts of The Days of the Feafts of S. Peter the Apoftle. S. James the Apoftle. S. Bartholomew the Apoftle. S. Matthew the Apoftle. S. Michael and. all Angels. S. Luke the Evangelift. S. Simon and S. Jude the Apoftles. All Saints. S. Andrew the Apoftle. S. Thomas the Apoftle. The NATIVITY of our LORD. S. Stephen the Martyr. 6'. John the Evangelift. The Holy Innocents. Monday and Tuejday in Eafter Week. Monday and Tuefday in Whitjun Week. 93- |O the above Table of all the Feafts that are to be obferved in the Church of England through the year, muft be added the folemnity of the Feaft of Dedication of every parifh Church, and of the faint to whom fuch church is dedicated. The Feaft* of Dedication was originally celebrated on the very day of dedication as it annually occurred, and was afterwards transferred to fome other day, efpecially Sunday. By an Act of Convocation pafled in the reign of Henry VIII, A.D. 1536, never legalized however the Feaft of the Dedication of every church is ordered to be kept on one and the felf- fame day, viz. the firft Sunday in October ; and the Church holyday, * The Sunday within the Oftave fhould be always obferved with as great devotion as the feaft itfelf. f)0 Calennar, that is, the feftival of the Saint to whom the church is dedicated, is wholly laid afide. In regard to the church holyday, it is obvious that when the church is dedicated to GOD in honour of a faint in the Englim Calendar whofe Feftival is on the " Table of all the Feafts that are to be obferved through the year," the feaft fhould be kept on the feftival of fuch faint. Tradition, cuftom, and the tacit . fanction of ecclefiaftical authorities allow the commemoration of other Holy and Saints' days than thofe in the calendar of-our prefent Prayer Book. The various diocefan calendars, the official almanacks of the Stationers' Company, the Churchman's Diary, the Oxford and Cambridge Calendars, the Calendar of the Englifh Church, the Calendar of the Prayer Book of the Scottifh Church, the Union Review Almanack, and others contain, amongft others, the follow- ing Commemorations : S. David, S. Antony, S. Polycarp, S. John Chryfoftom, S. Dorothea, S. Scholaftica, S. Colman, S. Mildred, Shrove Tuefday, S. Gabriel, S. Patrick, S. Cuthbert, S. Serf, S. Anfelm, S. Athanafius, S. Gregory Nazianzum, S. Pancras, S. Columba, S. Bafil, S. Cyriacus, S. Palladius, Tranflation of S. Thomas of Canterbury, Inven- tion of S. Stephen, Aflumption B. V. M., S. Bernard, S. Louis, S. Aidan, S. Ninian, S. Adamnan, SS. Cofmas and Damian, S. Wilfrid, S. Fridef- wide, All Souls', S. Winifred, S. Margaret, S. Edmund of Canterbury, Prefentation B. V. M., S. Ode, S. Eligius, S. Ofmund, S. Droftane and S. Thomas of Canterbury. The feaft of Corpus Chrifti kept on the Thurfday after Trinity Sun- day a feftival obferved throughout the entire Weftern Church, as it was formerly in England, is being reftored very generally amongft us. Being in honour of our BlefTed Saviour Himfelf, and in remembrance of His undying love to mankind, all who duly reverence and obey Him will fee the great propriety and fitnefs of its obfervance. The church and altar mould be decorated as for a feaft of the firft clais. White is the colour for the veftments of the clergy and altar. Proceflions mould be made and fpecial hymns fung, e. g. the Pange Lingua, Lauda Sion y &c. and Ser- mons delivered in honour of the Prefence of our LORD in the Blefled Sacra- ment. Cbe Calennar. 99 94. The Minor Feftivals of the Church; commonly called "The Black Letter Saints' Days"* S. Lucian, Pr. and M. S. Hilary, Bp. and Conf. S. Prifca, Rom. V. and M. S. Fabian, Bp. of Rome and M. S. Agnes, Rom. V. and M. S. Vincent, Span. Deac. and M. S. Blafius, an Armenian Bp. and M. S. Agatha, a Sicilian V. and M. S. Valentine, Bp. and M. S. David, Abp. of Menevia or S. David's. S. Cedde, or Chad, Bp. of Litchfield. S. Perpetua, Mauritan. M. S. Gregory, M., Bp. of Rome and C. S. Edward, King of the Weft Saxons. S. Benedict, Abbot. S. Richard, Bifhop of Chichefter. S. Ambrofe, Bifhop of Milan. S. Alphege, Abp. of Canterbury. S. George, M. Invention of the Holy Crofs. S. John, ante Port. Lat. S. Dunftan, Abp. of Canterbury. S. Auguftine, firft Abp. of Canterbury. Ven. Bede, Pr. S. Nicomede, Rom. Pr. and M. S. Boniface, Bp. of Mentz and M. S. Alban, M. Tranflation of King Edward. Vifitation ofB. V. M. Tranflation of S. Martin, B. and C. S. Swithun, Bp. Winchefter, Tranf. S. Margaret, V. and M. at Antioch. S. Mary Magdalen. S. Anne, Mother of B. V. M. Lammas Day. Transfiguration of our LORD. Holy Name of JESUS. S. Lawrence, Archdeacon of Rome and M. S. Auguftin, Bp. of Hippo, C. D. Beheading of S. John Baptift. S. Giles, Abbot and Conf. S. Enurchus, Bp. of Orleans. Nativity of B. V. M. Holy Crofs Day. S. Lambert, Bp. and M. S. Cyprian, Abp. of Carth. and M. S. Jerome, Pr., Conf. and Doft. S. Remigius, Bp. of Rheims. S. Faith, V. and M. S. Denys, Areopagite, Bp. and M. Tranflation of King Edward the Confeflbr. S. Etheldreda, V. and Queen. S. Crifpin, M. S. Leonard, Conf. S. Martin, Bp. and Conf. S. Britius, Bp. S. Machutus, Bp. S. Hugh, Bp. of Lincoln. S. Edmund, King and Martyr. S. Cecilia, V. and M. S. Clement, firft Bp. of Rome and M. S. Catharine, V. S. Nicolas, Bp. of Myra in Lycia. Conception of B. V. M. S. Lucy, V. and M. O Sapientia.f S. Silvefter, Bp. of Rome. * "Sixty-fix in number: 16 are of Eaftern origin, 17 are Britifh, 15 French, 2 African, I Spanifh, 16 Italian or Sicilian. Of thefe 31 commemorate perfons or events before the firft General Council in 325 ; 19 belong to the interval between the ill and 6ch Council in 680 ; 7 between that date and the fchifm between Eaft and Weft in the 9th century, and 10 belong to the period fubfequent to that Divifion. Thofe of S. George, Lammas Day, S. Lawrence, and S. Clement were reftored to the Calendar in Queen Elizabeth's reign." Note in Church- man's Diary. f This is not a feftival, but a note to remind the faithful that certain antiphons begin to be ufed. ioo C&e Calennar. JHESE feftal commemorations are "to be obferved," and the minifter mould declare unto the people the days on which they are to be obferved. See p. 43, Par. 22, note (*). As in the cafe of Vigils* and Rogation Days the black letter feaft days have no proper fervices provided for them, yet when it is remembered that the Second Book of Homilies contains one " for the days of Rogation Week," it is well to give a fhort difcourfe upon the teaching of the minor holy- days of the Church, in order that the faithful may learn the due obligation thereof. Special Hymns may be ufed. The altar fhould be properly vefted, and proceflions made on thefe minor feftivals. 95. A Table of the Vigils, Fafts, and Days of Abftinence, to be obferved in the Tear. f The Nativity of onr LORD-. m. The Purification of the Bleffed ,, Virgin Mary. The Eves | The Annunciation of the Bleffed Eves or ^ Virgin. or Vigils I Eafter Day. Vigils before Jfeenfion Day. before Pentecoft. [_ Saint Matthias. NOTE, that if any of thefe Feaft-days fall upon a Monday, then the Vigil or Faft-day fhall be kept upon the Saturday, and not upon the Sunday nexs before it, 9 6. LUKE has no Vigil probably becaufe the Church is doubtful whether he fuffered martyrdom. The eve remains. 97- HE Feaft of S. Michael and All Angels has no Vigil, becaufe the fafled eve is fymbolical of a ftate of trial through which faints pafs before entering heaven, and therefore it is inappli- cable to the eve of a Feftival in honour of angels.f * It is not perhaps ftrictly correct to fay that vigils have no " offices " appointed for them the collect ufed by anticipation is fuch as far as it goes. And yet when a feaft falls on a Mon- day, the vigil is kept on the Saturday, whilft the office (= collect) is not ufed then, but on the Evenfong of the Sunday. f This is not equally true of the Eaft as of the Weft, as a twelve days" f aft before S. Michael and All Angels was obferved in at leaft one portion of it. ' Saint John Baptift. Saint Peter. Saint James. Saint Bartholomew. Saint Matthew. Saint Simon and Saint Jude. Saint Andrew. Saint Thomas. All Saints. Cfje Caientmr. 101 98. Unfajled Eves. [E Feafts which fall generally between Chriftmas and the fefti- val of the Purification of the Blefled Virgin Mary have no vigils, fimply eves, becaufe the Church does not deem it right to multiply raft days at fuch a joyful feafon. The Feafts which fall during this period are SS. Stephen, John the Evangelift, the Holy Innocents, the Circumcifion of our LORD JESUS CHRIST, the Epiphany, and the Converfion of S. Paul. 99. Unfafted Eves. I HE Feafts which generally fall between Eafter and Whitfuntide have no vigils, fimply eves, for the like reafon. The feafts are thofe of SS. Mark the Evangelift, Philip and James the Apo- ftles, and Barnabas the Apoftle. As exceptions to the above muft be noted the Feftival of the Afcenfion of our LORD JESUS CHRIST and Whitfun-day itfelf, which have Vigils. The Rogation days, the third of which falls on the Vigil of the Afcenfion, together with Fridays, are the only abftinence days at the above period. 100. The Concurrence and Occurrence of Holy days. TIVALS are faid to " concur " when one feaft is fucceeded by another feaft, fo that the fecond Evenfong of the former tc concurs " (viz. takes place at the fame Evening Prayer) with the firft Evenfong of the latter. The f f occurrence " of feftivals is when they " occur " on the fame day, in which cafe the inferior feaft is " tranflated " to fome unoccupied day, for which unhappily there is no provifion in our prefent Prayer Book, or at leaft is " commemorated " by its colled. C&e Calendar. 1 01. Eves or NOTE, that the Collefl appointed for every Sunday, or for any Holyday that hath a Vigil or Eve, fhall be faid at the Evening Service next before." )T that a vigil or eve is implied to be one and the felfsame thing, but that the collect for faft days which have of courfe neither vigil nor eve muft not be faid at Evening Service next before. It fhould be remembered that faft days have no eves, and that feftivals have always eves; the collect for a feftival is always faid at the evening fervice next before. The day before a feftival, if fafted, is called its vigil ; if unfafted, its eve. If a feftival which has a vigil falls on Monday, Saturday is the vigil ; Sunday the eve. The Church never fafts on the LORD'S Day. An eve is not a faft. It is to be noted in the above cafe that the collect for the feftival will not be faid at all on the vigil, but on the eve at the Evening Service next before. That is, not at Evenfong on Saturday, but at Even- fong on Sunday. 102. Vigils, Eves, and Evenfongs, ufe of Colletts thereon. HE collect for a faint's day, and that alone, fave in certain ex- ceptional cafes, (for which fee infra}) is to be faid on its eve at firft Evenfong, or on its vigil, except the feaft fall on a Mon- day, in which cafe Saturday is the vigil and Sunday the eve. * The diftindtion between vigils and eves will be manifeft from a confideration of the rubric for S. Stephen's Day. " Then (hall follow the colleft of the Nativity which fhall be faid continually until New Year's Eve." Thus though the Circumcifion has no vigil, its eve is recognized by the Book of Common Prayer in accordance with Catholic ufage, and its col- ledl, and that alone, is to be faid on that eve. Again, Chriflmas Day has a vigil, but if it falls on a Monday, the rubric upon vigils commands the vigil to be kept on the Saturday preceding. In which cafe, if vigil and eve be the fame thing, the Colleft for the Fourth Sunday in Ad- vent muft be faid at the Evening Service on Saturday without the Firft, thus violating the rubric which orders " this collecl: is to be repeated every day with the other collects in Ad- vent until Chriftmas Eve." If however we take Chriftmas Eve to be the firft evenfong of the Nativity, that is, the Evening Service next before, the matter is quite plain, the order of col-' lefts varies as follows : Vigil of Chriftmas. At Evenfong, Saturday Service coll. (i) 4th Sund. in Advent, (2) Ad- vent. Eve of Chriftmas. At Evenfong, Sunday Service, colled for Chriftmas. Cfje Calenaar. 103 Thus if the Feaft of the Nativity fall on a Monday, Saturday in compli- ance with the rubric, or note to the Table of Vigils, will be the vigil or faft day the Church never failing on the LORD'S Day and Sunday the eve. The collect of the Nativity will therefore not be faid at all on the vigil, but that of the fourth Sunday in Advent and firft at Evenfong. On the Evenfong of Sunday, being the firft Evenfong of the Nativity, that is, the Evening Service next before, the collect of the Nativity is alone faid, the Sunday is not to be commemorated. 103. General Rule for ufing Colleffis of Firft Evenfong. |HE colled for the feftival, and that alone, is to be faid at the Even- ing Service next before, whether it be that of a vigil or eve.* Concurrence of Firft and Second Evenfongs of Fejlivals. HEN the fecond Evenfong of a feftival concurs with the firft Evenfong of a commencing feftival, the proper ufe of collects on fuch Evenfong will be ( i ) collect for the office of the mor- row, (2) collect for the day. Thus, the collect of firft Evenfong takes precedence on concurrence of firft and fecond Evenfongs of the feftivals. The Feafts of SS. Stephen, John, and Holy Innocents have no firft Evenfongs. Hence the collects mould be faid thus : at fecond Evenfong of Chriftmas, (i) Chriftmas Day, (2) S. Stephen, as memorial. Of courfe at Matins of S. Stephen, (i) S. Stephen, (2) Chriftmas. The fame order of collects obtains at Holy Communion. At Evenfong on the 26th of December, (i) S. Stephen, (2) Nativity, (3) S. John, as memorial. At Matins of 2yth, (i) S. John, (2) Nativity. At Evenfong of 2yth, (i) S. John, (2) Nativity, (3) Holy Innocents, as memorial. At Matins, Holy Communion, and Evenfong of 28th, (i) Holy Innocents, (2) Nativity. * All holydays have eves or vigils, except fails, in which cafe the collecl is not to be faid at Evening Service next before. 104 3D&e Calen&ar. 105. Occurrence of Eves. (HEN a. faint's day falls for inftance on a Sunday, the collects of both feftivals muft be ufed upon the Evening Service next before. The faint's day collect firft, becaufe the faint's day takes precedence of the Sunday, and that of the Sunday after it as a commemoration. 1 06. Cafes in which the Sunday Collect is added as a memorial to that of the Saints' Day, though it be otherwife ordered. [N < the Order how the reft of Holy Scripture is appointed to be read," occurs the following note : " The Colled:, Epiftle, and Gofpel, appointed for the Sun- day fhall ferve all the week after, where it is not in this book otherwife ordered." When a faint's day falls on any day except Sunday, // is otherwife ordered; and therefore the Sunday collect ought not to be repeated after the collecl: for the faint's day, either on the feftival or the Evenfong of its eve or vigil. Two firft collects are never faid, one after the other, except on the Occurrence of Holy Days, or on the Concurrence of fecond and firft Even- fongs, or that of a faint's day and Sunday, when the latter is faid on the eve and feftival in commemoration only, not as forming part of fervice of the day, and alfo during the Octaves of Chriftmas, Eafter, and Pentecoft. 1 07. Occurrence of Holy days. Memorial Collect. [HEN a feaft day falls upon a Sunday it was ordered in the fer- vice of Sarum, our legitimate guide in cafes not treated of in our prefent rubric, that the Sunday fervice mould give way to the proper fervice ordained for the feftival, except fome pecu- liar Sunday only, and then the one or the other was transferred to fome day of the week following. Our Prayer Book, though filent upon the C&e Calenuar. 105 tranflation* of festivals, evidently allows it, as of courfe the compilers in- tended its filence to be traditionally explained, as in the antiphonal recita- tion of the Pfalms and fo many other matters. But where tranflation does not obtain, and a Holyday is not transferred to fome unoccupied day, we muft by the light of the Ufe of Sarum, and the univerfal practice of the entire Weftern Church, act on an analogous principle. Our beft plan will be, according to the cuftom of the moft approved ritualifts, when two Holyday s (this term includes Sundays, feafts and fafts) fall together, to obferve the fuperior Holyday, commemorating the inferior by the ufe of its collect. 1 08. Sundays which take precedence of Saints days. The Firft Sunday in Advent. Fourth Sunday in Advent. Firft Sunday in Lent. Sixth Sunday in Lent. Palm Sunday. Eafter Day. Low Sunday. Feaft of Pentecoft. Trinity Sunday. In all other cafes the feftival ihould have precedence of the Sunday. 109. Holy days which take precedence of other Holy days. Chriftmas Day. Circumcifion. Epiphany. The Annunciation of our Lady. Am Wednefday. All the days of Holy Week. Monday in Eafter Week. Tuefday in Eafter Week. Monday in Whitfun Week. Tuefday in Whitfun Week. Afcenfion Day. [Corpus Chrifti Day.] * It would be very defirable if Convocation would authorize the annual publication of an Ordo recitandi for the tranflation of feftivals and other ritual matter. 106 C&e CalenDar. 10. 'T/ie Services of Holy days not to be mingled. IT has been fhown that when two Holy-days " occur" the only notice commonly taken of the inferior in the Englim Church is by the ufe of its collect as a memorial after that of the day ; the tranflation of feftivals not being general amongft us. And this memorial is to be ufed at Matins and Evenfong, as well as in the Com- munion Office. The head Collects of Seafons, viz. Advent and Lent, are only ufed as " memorials " in the Euchariftic, not in the ordinary Office.* in. The LeJJons. IS to the Leflbns, it is perfectly againft all correctnefs and preci- fion of ritual to ufe the LefTons belonging to one fervice, and the Epiftle and Gofpel belonging to another. The Leflbns muft always belong to the fame Holyday as the Collect, Ipiftle, and Gofpel, except on Ferial^ that is, on ordinary week-days. 112. Exceptions to the above Rule for the LeJJons. |HE Feaft of SS. Philip and James has a. fecond as well as firft Leflbn at Matins. If this feftival falls on the higher one of Low Sunday, the fecond Morning Leflbn muft of neceflity ______ (there being no fecond Leflbn for Morning Prayer in the Cal- endar on May ift, though there is a fecond Leflbn for the Ferial Even- fong), be that of SS. Philip and James ; but no further notice muft be taken of the feftival fave by its memorial collect. * Though this is undoubtedly the Sarum Ufe, yet as many may be averfe to throw away the head colle&s from the Daily Service, and with them the note of the feafon, the only one we have left, (fince, unhappily, for once that the Euchariftic Service is ufed, the ordinary Ser- vice is ufed ten or a dozen times) as a matter of edification the retention of the head collects in the ordinary office is ftrongly advifed (fince the rubric 1 certainly admits of it, and probablv intended it), in thofe cafes where there is not daily celebration, as where this is the cafe, the omiflion of the head colleft would in fome fort depenitentialife Lent and ftrip Advent of Advent feeling. 1 See rubric after the collel for Afli Wednefday. ordering it for Matins and Evenfong as well as for the The collect for the day (de die) is properly fo called in Daily Eucharift. Calendar. 107 113. Otfaves and Proper Prefaces. JHE feftivals whofe Octaves are obferved in the Englim Church by the ufe of Proper Prefaces for feven days after, are Chrift- mas, Eafter, Afcenfion and Whitfunday. The Preface for Whitfunday is ordered to be ufed only fix days after that fefti- val, becaufe the feventh, viz. the Octave of Whitfunday, would be Trinity Sunday which has a Preface of its own. The two firft days of the Octaves of Eafter and Whitfuntide are Holydays of obligation. It is proper during the Octave to fay the fervice of the feaft of which the Octave is kept, that is, except on fuch days as have their own Liturgy, viz. the three Martyr days, which occur during the Octave of the Nativity, and the Mondays and Tuefdays in thofe of Eafter and Whitfuntide. The LORD'S Day within the Octave is excepted, as it has its fpecial Euchariftic and Dominical office. This will include the Eafter Day anthems, which mould be fung at Matins throughout the Octave of Eafter. 114. Days of Fajling t or Abjlinence. I. The Forty Days of Lent. {I. The Firft Sunday in Lent. 2. The Feaft of Pentecojt. 3. September 14. 4. December 13. III. The Three Rogation Days, being the Monday, Tuefday, and Wednefday before Holy Tburfday, or the Afcenfion of our LORD. IV. All the Fridays in the Year, except CHRISTMAS DAY. ST Days, for which no fpecial fervice is appointed, may be marked by the ufe of the collect " O GOD, Whofe Nature and Property." Confequently, although the Collect for Afh Wed- nefday is faid in the Communion Office on all the Sundays in Lent, thus giving them a penitential character, yet as they are ftill feaft days, the collect " O GOD, Whofe Nature, &c." need not be ufed. By analogy this collect will be ufed on vigils and not on eves. The Prayer for thofe who are to be admitted into Holy Orders is to be faid every day in Ember Week, and not only on the three fading days. The rubric of the Book of Common Prayer, 1637, prepared for the io8 Cbe CalenDat. Church of Scotland by Archbimop Laud, is explicit on this point. " A Prayer to be faid in the Ember Weeks, for thofe which are then to be ad- mitted into Holy Orders: and is to be read every day of the week, begin- ning on the Sunday before the Day of Ordination." Keeling, p. 52 58. Some ritualifts argue that the Ember prayer mould only be faid on the Ember days. Their argument is bafed on the circumftance of the 31 ft Canon i6of calling the three faft days which precede the Ordination Sun- day, jejunia quatuor temporum, commonly called Ember Weeks. The word " weeks " applying to the three fafting days as a technicality, though they do not make up a whole week. The prefent rubric, however, is quite fufficient, even without the light of the Scotch Prayer Book of Laud, to warrant the ufe of the Ember colled: every day in Ember week from Sun- day to Saturday inclufive. The firft prayer might be ufed on the Sunday till Friday inclufive, the fecond on the final Saturday : the collect " O GOD, Whofe Nature and Property," &c. will be ufed on the Wednefday, Friday, and Saturday. It is incorrect to ufe the Prayer on the fucceeding Sunday alfo. The ancient ufual day for Ordination in the Englifh Church was Saturday. Rogation Days* may be obferved by the ufe of the collect " O GOD, Whofe Nature," &c. and by reading part of the fermon for Rogation week, to be found in the fecond book of Homilies. Of courfe the Prieft is at liberty to preach a fermon of his own inftead. During the perambulation the ic>4th Pfalm, Benedic, anima mea, mould be fung. Banners for the perambulation alluded to in Winchelfea's Con- ftitution, are exprefsly named " vexilla pro rogationibus."f It is convenient for the parim Prieft to inculcate this and fuch fentences, as " Curfed be he which tranflateth the bounds and doles of his neighbour," and to fay certain prayers and collects. Fridays may be marked by the collect " O GOD, Whofe Nature," &c. except when Chriftmas Day falls on a Friday, in which cafe the abftinence being abolifhed, it will not be faid. * Permiffion fhould be gained from the Diocefan to ufe the Litany. f Enforced by Parliamentary authority, viz. by 25 Henry VIII, c. 19. This is "the authority of Parliament in the fecond year of King Edward VI," as fet forth in the rubric, regulating the ornaments of the church and of the minifters thereof at all times of their minif- tration, which occurs before the Order for Morning Prayer daily throughout the Year. (See Gibfon's Codex, vol. i., p. 225). )rlier for Corning anU evening OR, MATINS AND EVENSONG.* 115. "The Morningf and Evening Prayer fhall be ufed in the accuftomed place of the Church, Chapel, or Chancel ;J except it mall be otherwife determined by the Ordinary of the place. And the Chancels fhall remain as they have done in times paft." "And here it is to be noted that, fuck Ornaments of the Church and of the Ministers thereof at all times of their miniftration, fliall be retained and be in * The old Matins and Lauds are now called Matins ; Vefpers and Compline Evenfong. So remarked Cranmer writing to Henry VIII. The ancient rule for the Eaft and Weft is, that the Holy Eucharift mould never be cele- brated unlefs Matins and Lauds, at leaft, had preceded. 1 " The Litany fhall be faid afore High Mafsin the midft of the choir;" and rubric at end of Communion Office, Firft Book of Edwd. VI., "After the Litany ended the Prieft mall ... fay all things at the Altar," &c. 2 f Hour of Matins. Matins and Lauds (the Matins or Morning Prayer of the Englifh Church) may be faid or fung at any time from 12 A.M. to 12 at noon. I Trullan canons (69th). " That no layman come within the Holy Chancel except the Emperor, when he comes to make his offering, according to tradition." " We come now to fpeak of the Chancel Arch and the Rood Screen, two of the moft im- portant features in a church. Thefe, as feparating the Choir from the Nave, denote literally the feparation of the Clergy from the Laity, but fymbolically the divifion between the Mili- tant and Triumphant Churches, that is to fay, the Death of the Faithful. The firft great fymbol which fets this forth is the Triumphal Crofs, the image of Him Who by His Death hath overcome Death, and has gone before His people through the valley of its madow. The images of Saints and Martyrs appear in the lower panelling, as examples of faith and patience to us. The colours of the Rood Screen itfelf reprefent their Paffion and Vidory ; the crimfon fets forth the one, the gold the other. The curious tracery of network typifies the obfcure manner in which heavenly things are fet forth, while we look at them from the Church Mili- tant." Introductory EfTay to Neale and Webb's Durandus, p. cii. For poft- Reformation authorities fee "Chancel and Roodfcreens" in contents of "Hierurgia Anglicana." 1 For authorities fee Freeman's " Principles of Divine Service," vol. ii. p. 116. * The idea is that the praife of the Ordinary Office is a contribution to that of the Euchariftic. no C6e flDrDer for Corning ann opening Draper. uje as were in this Church of England by the authority of Parliament , in the Jecond year of the reign of King Edward VI" |HE direction that " chancels (hall remain as in times paft," implies that they mail be feparated from the nave by a Rood- fcreen,* and that the clergy, together with all who are about to affift in the fervice, i. e. the choir, mould have their places there, and no one elfe. " The Ornaments of the Church and of the Minifters thereof" are fully defcribed under the heads : " The Celebration of the Holy Eucharift," and " The Order of Adminiftration." A complete lift of furniture of the Altar, and of the facred veftments is given in the Appendix. 116. HE Daily Office is ordered to be "fung or faid;" i. e. either recited mufically on a fingle note, or with the ufe of certain fimple inflections, which conftitute " Plain Song." Public worfhip confifts of praife and prayer. The firft part of the fervice is introductory. The office of praife begins with the Gloria Patri y and includes the Pfalms (furnifhing topics of praife as well as Divine inftruction) ; LefTons, Canticles (a defcant of praife on the Leflbns and on the whole economy of redemption). The remainder com- prifes the Creed (which declares the object of the act of prayer, and has alfo an avowed relation to the firft part of the office and is, as it were, a link between the praife of the office and its intercefTory function), and the office of prayer ; the portion after the third collect being devoted to in- terceflbry prayer. * The Rood Screen Ihould be always furmounted by a Crofs. This architectural orna- ment, fo diftindtively authorized by the judgment of the Privy Council, in the cafe of the Knightfbridge Churches, will of courfe everywhere be reftored. CrofTes exift in the following churches : Ely Cathedral ; SS. Peter and Paul, Worming- hall, Bucks. ; S. Leonard, Sunningwell, Berk?. ; S. Barnabas, Pimlico ; S. Mark, Penfnett, Staffordftiire ; S. Saviour, Leeds ; Sackville College, Eaft Grinfted ; S. John Baptift, Eaftnor ; S. Peter, Puddleftone ; S. Ethelburga, London ; S. Thomas the Martyr, Oxford ; S. Mary, Littlemore; S. Alban, Manchefter; Chrift Church, Clapham ; S. Mary Magdalene, London ; S. Mary Magdalene, Paddington ; S. Andrew, Wells Street, London. This lift has no pre- tenfion to be a complete one. Cfje Drner for aborning ana opening; Draper. 1 1 1 In the Prayers, Pfalms, and Creeds, with which the people are Tamiliar, it is better not to make the termination ed a feparate fyllable. In reading Holy Scripture it may be founded feparately. 117. Vejlments for the Dally Service, or Divine Office, &c. Preparatio ad Chorum.* N entering Church. " This is none other but the Houfe of GOD : this is the Gate of Heaven." On entering the Veftrj kneel down and fay, O LORD, I am come now into Thine Houfe, and am , ( offer before Thee the prayers and praifes (Clergy] (affift in the fervice (Choir] of Thy Holy Church. Do Thou, in all things, I befeech Thee, direfl and rule my heart and lips, fo that I may praife Thee with the fpirit and with the underftanding alfo, and finally be found worthy to fing Thy praifes in the choirs of heaven. Amen. On putting on the Surplice. Have mercy upon me, O LORD, and cleanfe me from all ftains of fin, that, with thofe who have made their robes white in the Blood of the Lamb, I may have grace to attain to everlafling happinefs. Amen. Ad Caputium. Indue me Domine lorica fidei et galea falutis et gladio Spiritus Sanfti. Amen. In pajjing to the Choir. Who fhall afcend into the hill of the LORD, or who fhall rife up in His holy place ? Even he that hath clean hands, and a pure heart, that hath not lift up his mind unto vanity, nor fworn to deceive his neighbour. He fhall receive the bleffing from the LORD, and righteoufnefs from the GOD of his falvation. In Choir. O GOD, before Whofe Prefence the very Angels veil their faces, help me to adore Thee prefent in this Sanftuary with reverence and godly fear. May the words of my mouth and the meditation of my heart, be acceptable in Thy fight, O LORD, my ftrength and my Redeemer. Amen. For Holy Baptifm and the other Sacraments. Ad Stolam. Stola juftitias circumda Domine cervices meas, et ab omni contagione peccati purifica mentem meam. Amen. As applying to fever al departments of Services. Unite our prayers and praifes to thofe of Thy Church throughout the world. Amen. Give unto us the preparations of heart which are from the LORD ; an open mouth to fhow forth Thy praife; a wife and underftanding heart to receive the knowledge of Thy truth, * This " Preparatio" may be written out, printed or illuminated intelligibly on cardboard, then framed and hung up in the choir veftry. ii2 Cfje SDtDer for Corning anU OBtiening: Draper, and to praife Thee for all the glorious things which Thou haft done ; a fpirit of fupplication to feek thofe things of which we have need. Through our LORD JESUS CHRIST. Aperi Domine os meum ad benedicendum Nomen Tuum, munda quoque cor meum ab omnibus vanis, perverfis, atque alienis cogitationibus, intelle&um illumina, affedlum inflamma, ut digne attente ac devote hoc officium recitare valeam, et exaudiri merear ante confpeftum divinas Majeftatis Tux. Per Chriftum Dominum noftrum. Amen. Chorifters. Caflbck, cotta, (i. e. fhort furplice), fquare cap. Deacons. Caflbck, furplice, or cotta, (ilk hood cc agreeable to their de- grees," or decent tippet of black, fo it be not filk, for thofe not graduates, and biretta. Priefts. Caflbck, furplice, or cotta, filk hood " agreeable to their de- grees," or decent tippet of black, fo it be not filk, if not graduates, and biretta. Note : the caflbck mould reach to the feet. 118. IHE Rector or Vicar may wear, cauja honoris, the grey almys over a furplice.* 119. Mode of proceeding to Choir. |HE (i) chorifters, (2) Deacons, (3) Priefts preceding the (4) Rector or Vicar iflue from the facrifty with heads uncovered, and advance towards the choir in fuch a manner that the right moulder of the one may nearly touch the left of the other ; and thus each two maintaining an equal diftance from the other, proceed with meafured ftep, holding their caps with both hands before the breaft. Having arrived in the choir, they bow towards the Altar, f and thofe who * That the grey almys (fee Sparrow's Collection, 227) was ufed fince the Reformation is proved by its being forbidden to be worn by a fet of canons put forth in 1571. Thefe canons, never having been fubmitted to the Lower Houfe of Convocation, and never having received the Royal fanftion, nor been ratified by Parliament, are of not the flighted authority. They are confidered to have been fubfcribed and approved by Grindal, Archbifhop of York. Strype's Parker, ii. 57 62. f Canon VII. of the Synod of 1640. This canon may ferve as a recommendation of this moft reverent praftice, though it is not binding as a legal authority, having been patted in a fynod of Convocation, which had been improperly convened. See alfo Bifhop Jeremy Tay- lor's " Treatife on Reverence to the Altar." Cfje flDcDer for Corning: ana (ZEbemng; Praper. 113 form each pair, face one another, and retire to their places at oppofite fides of the choir, where they remain ftanding,* till they take their feats laterally north and fouth, the chorifters in the fubfellas, or on the floor of the chancel. f 120. HE Rector or Vicar goes to the Decani ftall, the moft weftern on the fouth fide, either with his back to the roodfcreen front- ing the eaftjj or elfe facing the north, his pofition depending, in fome meafure, on the arrangements of the ftalls. The Curate, * See Czerem. Epif. Liber I. cap. 18. f- It is the cuftom in fome choirs for the Officiant and chorifters to kneel on taking their places, and at the fame time to cover up their faces in the fleeves of their furplices. This latter unfeemly ufage mould never be permitted. It is not neceffary to kneel on entering the choir, bowing to the Altar is enough ; but if kneeling is praftifed when the choir firft take their places, the head mould limply be bowed over the joined hands. J Worjbipping towards the Eaft. Clemens Alex. Strom. I. 7. p. 724. (Wheatley). From the 27th chapter, concerning the HOLY GHOST, to Amphilochius. He fpeaks of the written dodlrine and unwritten traditions of the Apoftles, and fays that both have the fame efficacy as to religion. The unwritten traditions, which he mentions, are the figning our hope in CHRIST with the crofs, turning towards the Eaft, to denote that we are in queft of Eden from whence our firft parents were ejected, (as he afterwards explains it). Canons of S. Bafil (92nd), now owned only by the Eaftern Church. See alfo Neale and Webb's Durandus, Appendix B. " The very pofition of our Blefled SAVIOUR on the Crofs as reprefented in the Great Rood and in ftained glafs is not without a meaning. In modern paintings the arms are high above the head, the whole weight of the body feeming to reft upon them. And this, befides its literal truth, gives occafion to that miferable difplay of anatomical knowledge, in which fuch piftures fo much abound. The Catholic representation pictures the Arms as extended hori- zontally : thereby fignifying how the SAVIOUR, when extended on the Crofs, embraced the whole world. Thus, as it ever ought to be, is phyfical facrificed to moral truth." Intro- ductory EfTay to Neale and Webb's Durandus, p. Ixxxv vi. "The Prieft being in the quire (hall begin with a loud voice the LORD'S Prayer, called the Paternofter" Firft rubric in the "Order for Matins daily through the year," in King Ed- ward's Firft Prayer Book. See Cardw. Con. p. 314, 351, which will (how that the mind of the Englifh Church is not to read prayers weftward fronting the people. Till after the Reftoration, there was no inftance, it is believed, of the defk for prayers facing weftward. Jebb's Choral Service, p. 329. See alfo Robertfon's "How to Conform," p. 623. A very cautious and moderate writer. It appears that in Elizabeth's time, though the reading-defk might be put up in the body of the church, it never fronted the weft; it may have done fo between 1552 1553. See rubric of 1552. See Robertfon for firft introduction, 66. Profter, 180. For full poft-Reformation examples, befides thofe given by Mr. Robertfon, the reader is re- H4 b* flDrner for Corning ana opening Draper. or any other prieft prefent, fhould occupy the correfponding Cantoris ftall. N. B. In all proceflions what will be the right hand in going into the choir is the place of honour ; in returning, the place of honour is the left. In chanting, the firft verfe is fung full ; the Cantoris fide takes the fecond, the Decani fide the third, and fo on. T is quite irregular for any clerics to occupy the fedilia in the Sanctuary during Matins and Evenfong, or to fit in eafy chairs at the north and fouth ends of the Altar. Note : the legs are not to be crofted in choir. 122. THE ORDER FOR MORNING PRAYER, DAILY THROUGHOUT THE YEAR. At the beginning* of Morning Prayer the Minifter (hall read with a loud voice Tome one or more of thefe Sentences of the Scriptures that follow. And then he (hall fay that which is written after the faid Sentences." HE old rubrics direct the making the fign of the crofs before beginning any Office, f a practice which it would be well to reftore. The Sentences are to be regarded as antiphons, and not as ferred to that book of great authority " Hierurgia Anglicana," pp. 32 40; 73, 109; 260, 261 ; 363, &c. * A brief prelude of praife in the form of a fhort hymn, 1 followed immediately by the Sen- tence, would certainly be in accordance with the pureft conception of Divine Service. The authority of the injunction of Queen Elizabeth can be pleaded for this flight variation from the rigour of the Rubric : " That there be a modeft and diftindt fong fo ufed in all parts of the Common Prayers in the Church, that the fame may be as plainly underftanded, as if it were mere reading without finging; and yet neverthelefs for the comforting of fuch as delight in mufick, it may be permitted, that in the beginning, or in the end of Common- Prayers, either at Morning or Evening, there may be fung an hymn, or fuch like fong, to the praife of Almighty GOD, in the bed fort of melody and mufick that may be conveniently deviled, having refpedt that the fentence of the hymn may be underftanded and perceived." Injunc- tions by Q^ Elizabeth, 1559. Sparrow's Collection, ed. 1671, p. 79. This is, in fact, a common cuftom at many Churches on great feftivals, and is ufually fung in proceffion. f The fign of the Crofs is made by lifting the right hand to the forehead and afterwards a 1 The hymn fliould be commenced by the choir without any preface, fuch as "Let us fing, &c." either by clergy or acolytes. C(je HDr&er for Corning anfc Herring ptaper. 115 " exhortations." Confequently, they mould be mufically recited, alfo not towards the people.* The following arrangement has been fuggefted : Advent : " Repent ye," " Enter not," " O LORD, correct me." Lent and Fridays : " The facrifices," fc Rend your heart." Sundays and Feftivals : " To the LORD our GOD." Vigils and Wednefdays : " I acknowledge." Evens : " Hide Thy face." Ferial days : " When the wicked man," " I will arife," or " If we fay." 123. Arrangement of Sentences on Occurrence of Fridays and Feftivals. HEN a feftival falls on a Friday, it is well to ufe the feftal antiphon. The feaft of the Nativity being the only feftival which fuperfedes the Friday Abftinence-day, when Chriftmas Day falls on a Friday, of courfe no penitential antiphon mould be ufed. line to the bottom of the breaft, and then another line croffing the former from the left moulder to the right. Whilft performing this adlion it is proper to invocate (fecreto) the Three Per- fons of the Ever Blefled Trinity in token of our faith therein. The Crofs is made with the whole hand. In the aft of bleffing anything the Crofs is made over it in the air, and in bene- diftion of the faithful it is made towards the congregation. In the Weft, at the Gofpel, a diftindl Crofs is traced with the edge of the thumb on the brow, lips, and bofom. In the Eaft, the Crofs is made with three fingers, that is, the thumb and two fingers, in honour of the TaiNiTY. 1 The fign ufed to be made at the end of the Gofpel, the Creeds, the LORD'S Prayer, the Gloria in exceljis, the Sanflus, the Agnus Dei, the Benediftus, Magnifcat, Nunc Dimittis, the end of the Liturgy, when the Prieft gives the Benediftion, and whenever mention is made of the CROSS OF THE CRUCIFIED. * When celebration of Holy Eucharift is about to follow the Ordinary Office the fame arrangement of fentences will obtain. Wednefdays and Fridays were cuftomary days of celebration in the African and Eaftern ufe, in addition to Sundays, efpecially in Lent. A feparate Epiftle and Gofpel was provided, in the Englifh ufes, in Epiphany for Wednefdays and Fridays, and in the Trinity period for Wednefday only. 1 The Jacobites and Eutychians ufe only one finger. u6 Cfte $>rtier for aborning: anfc OBtJcning Draper. 124. P oft ion of Hands. E hands fhould be joined before the breaft, with fingers ex- tended, and the right thumb placed over the left in the form of a crofs, when kneeling. In fitting the fame rule is obferved, and the hands fhould be placed upon the lap. In (landing the hands fhould ftill be joined before the breaft. 125. he "Exhortation. " And then he fhall fay that which is written after the faid Sentences." To be faid, turning to the congregation. 126. The General ConfeJJion. "A general Confeflion to be faid of the whole Congregation after the Minifter, all kneeling." \FTER the Minifter," not with* the Minifter. Each claufe of the Confeflion is marked by a capital letter commencing it, a rule which fhould be carefully obferved, as pervading fimilar places in the Prayer Book, and ought to be repeated in each interval, when the Minifter has paufed after the manner of the Litany. 1 27. The Amen. T will be obferved that the word " Amen " is printed at the end of the General Confeflion ; but that the firft rubric, directing it to be faid by the people at the end of all the prayers, occurs after the Abfolution : alfo that the word is printed in a different type at the end of the prayers. In thefe the Officiant fays the prayer or the collect, and there ftops, while the people anfwer their " Amen." In other parts as the General Confeflion, LORD'S Prayer, Creeds, " Gloria Patri," which are repeated by the Officiant and people, there is no fuch difference, the Minifter goes on, and fays " Amen " himfelf, thus directing the people to do the fame. The Gloria fhould always be fung or faid by both fides of the choir. * The parts which are faid with the Minifter are, the LORD'S Prayer and the Apoftles' Creed. Thofe which are faid after the Minifter are the General Confeflion, and by analogy the prayer, " Turn Thou us, good LORD," in the Commination. SDrtiec for aborning; and (Evening Draper, 117 128. The Abfolution. "The Abfolution, or Remiflion of fins, to be pronounced by the Prieit alone,* Handing; the people ftill kneeling." HE Abfolution mould be pronounced "junctis manibus" according to mediaeval cuftom.'f 129. " The people fhall anfwer here, and at the end of all other prayers, Amen." Vide fupra, Par. 127. 130. The LORD'S Prayer. "Then the Minifter fhall kneel, and fay the LORD'S Prayer with an audible voice ; the people alfo kneeling, and repeating it with him, both here, and wherefoever elfe it is ufed in Divine Service." voice, " clara vox." " If," fays Archbifhop Laud, " in fome principal part of the fervice there be a caveat given that the prefbyter fhall fpeak with a loud voice and diftinclly, it im- plies that he be very careful in that place that his voice be audible and diftinct." The LORD'S Prayer was in the ancient office for Matins repeated in a low voice throughout. The Church of England in order to fecure diftinctnefs of recitation, as is feemly in the enunciation of the * The old form was faid interchangeably, with the exception of the laft claufe, by Prieft and people. Vide Mafkell, Anc. Lit. p. 6, ift edit. P. 12, 13, 2nd edit. If a Deacon be performing the introductory portion of the fervice when a Prieft alfo is pre- fent, and in his place in the choir, the Prieft fhould ftand and pronounce the Abfolution, the Deacon kneeling with bowed head and joined hands in his flail, as he is afting as afliftant to the Prieft, and ready to proceed to lead the people in the next petitions. But when no Prieft is prefent, the Deacon fhould continue kneeling and proceed to the LORD'S Prayer. There is no written authority for the infertion of the prayer, "O GOD, Whofe nature and property," or " O LORD, we befeech Thee, mercifully hear our prayers," from the Commination Service, in the place of the Abfolution. "The Prieft alone" probably means not in contradiftindlion to a Deacon, but to the people, in reference to the old cuftom. In a tranflation of our Prayer Book, by Elias Petley, dedicated to Archbifhop Laud, the Abfolution is ordered to be faid virb TOV SLCLKOVOV p.6vov. f For bowing the head at the Name of the LORD JESUS, fee Canon XVIII., i6oi. Some have held that the head need not be bowed in kneeling, and confequently that the people need not bow the head when in that pofuion, but it is certainly more feemly to do fo. 1 1 8 C&e Drner for Bowing; anD (ZEtoemng; Draper. LORD'S own words, orders it to be repeated here with the Minifter, and not after him. The LORD'S Prayer concludes the introductory part of Matins. The doxology at the clofe of it was not added till the laft review, it is ufed here only in the office of Matins. It ferves to impart to this Divine fummary of all our wormip, as the general thankfgiving does to the office itfelf, the dominant and pervading afpect of praife. [" Wherefoever elfe it is ufed in Divine Service" with this exception, the opening of the Communion Office. The rubric in the Communion Office orders the Prieft "ftanding at the north fide of the Table to fay the LORD'S Prayer with the colled: following, the people kneeling ;" not, obferve, faying it with him. In the poft-Communion Service it is ordered that the LORD'S Prayer fhall be repeated every petition after the Prieft by the people, and it is unreafonable to fuppofe that at the laft revifion there was any intention to make a rubric at Matins abolifh in an underhand manner a Catholic rubric in the Liturgy. Indeed the character and predilections of the revifers render fuch an hypothefis improbable. We fhould alfo remember that wherever the LORD'S Prayer occurs, fave in the commencement of the Holy Com- munion, the direction for the people to fay it with the Minifter is ufually repeated, although the rubrics are in different terms. " Wherever elfe it is ufed in Divine Service," muft mean wherever elfe, except there be a rubric to the contrary ; that one rubric to the contrary being in the opening of the Communion Office]. 131. The Verficles. Then likewife he (hall fay," IHESE two* pairs of Verficles mould be ufed as the link be- tween our penitential preface or introduction, and the act of wormip itfelf. When we remember that the firft pair is from Pfalm li. and the fecond from Pfalm Ixx, their humbling and penitential character will be manifeft. A low pitch is generally afligned to them in mufical recitation. * When formerly fung, all turned themfelves to the Altar. C&e DrUer for Corning: anti tner for Corning anD Ctoemng; Draper. "Then fhall he read in like manner the Second Leflbn, taken out of the New Teitament. And after that, the Hymn following; except when that fhall happen to be read in the Chapter for the Day, or for the Gofpel on S. John Baptift's Day. Benediftui. S. Luke i. 68." " Or this Pfalm. Jubilate Deo. Pfalm c." BENEDICTUS AND JUBILATE.* The Benedictus, if the rigour of the rubric is preferved, is fung at Matins every day, except when it fhall hap- pen to be read in the LelTon for the Day, or in the Gofpel for the Feaft of S. John Baptift, on which occafion, and on no other, fhall be ufed the giving, and the Church hath appointed to be ufed (either of them) after each leflbn, but not fo indifferently but that the former praflice of exemplary Churches and Reafon, may guide us in the choice ; for the Te Deum, Benediclus, Magnificat, and Nunc Dimiltis being the molt ex- preffive jubilations and rejoicings for the redemption of the world may be faid more often than the reft, efpecially on Sundays or other feftivals of our LORD, excepting in Lent and Advent, which very times of humiliation and meditation on CHRIST as in expectation, or His fufferings, are not fo fully enlarged with thefe fongs of highelt feftivity (the cuftom being for the fame reafon in many churches in Lent to hide and conceal all the glory of their altars, covering them with black, to comply with the feafon) and therefore in thefe times may be rather ufed the following Pfalms than the foregoing Canticles as at other times alfo, when the contents of the leffon (hall give occafion, as when it fpeaks of the enlargement of the Church by bringing in the Gentiles into the Fold of it, for divers paflages in thefe three Pfalms import that fenfe. "As for the Canticle Benedicite, (O all ye works of the LORD,) it may be ufed not only in the aforefaid times of humiliation, but when either the le/ons are out of Daniel, or fet before us the wonderful handiworks of GOD in any of the creatures, or the ufe He makes of them either ordinary or miraculous for the good of the Church. Then it will be very feafonable to return this fong, (O all ye works of the LORD, blefs ye the LORD : praife Him, and magnify Him for ever ;) that is, ye are great occafion of bleffing the LORD, who therefore be blefled, praifed and magnified for ever." Anthony Sparrow, one of the coadjutors at the revifion of the Book of Common Prayer, 1661, fometime Bifhop of Norwich. This Canticle is called the Song of the Three Children in the Sarum Pfalter, and was fung on the LORD'S Day at Lauds, and concludes with thefe two verfes which our Prayer Book omits, and puts the Gloria inftead thereof: 1 "Blefs we the FATHER, and the SON, with the HOLY GHOST: praife Him and highly exalt Him for ever. "Blefled be Thou, O LORD, in the firmament of heaven : worthy to be praifed, and glorious, and highly exalted for ever." See Chambers' Translation of the Sarum Pfalter, p. 60. * Jubilate. Not in the firft Book of Edward VI, except in ordinary courfe of Pfalms. The fecond Pfalm at Lauds on Sundays in the Sarum Breviary. In fome Prayer Books the colon in the fecond verfe is printed after the words "we our- felves:" it fhould be according to the Sealed Books after the words, "He is GOD :" The Jubilate, called in the Hebrew a Song of Praife, is faid by the Jews to have been fung at the Eucharillical facrifices as the Prieft was entering into the temple. 1 Ye incline at this verfe as ye do at Gloria Patri. Mirroure, Ixvii. flDrtiec for Corning: antr (ZEtoening; Praper. 131 Jubilate. The above occafional and very reftricted ufe of the Jubilate is a provifion of the Church for avoiding the repetition of the fame portion of Scripture in fequence. Benediftus is the diftinctive feature of Matins, as Magnificat is of Even- fong. Here the office of Praife ends. 138. The Prime Function Inter cejjory Prayer. The Apoftles" Creed. " Then fhall be fung or faid the Apoltles' Creed .by the Miniiler and the people, Handing ; except only fuch days as the Creed of S. Athanafius is appointed to be read." [HE recitation of the Creed is a Prime feature, perfonal and practical, and ftands in avowed relation to the preceding part of the Office. It has ever fucceeded hearing, whether of Pfalms or other Scriptures, or both, no lefs than it has preceded or been affociated with prayer. It is this that renders the tranfition to the Prayers from the Praife of the Office, viz. the Pfalms, Leflbns, and Can- ticles, to the Prime tone from that of Matins and Lauds, though fen- fible, by no means abrupt. We pafs, by a delicately fhaded gradation, out of the ftage of fervice in which the objective is dominant, to that in which the fubjective claims the larger part, though it can never rightly be the fupreme confideration. This function is well performed by the Creed ; while it rounds up, fills in, and completes the cycle of Chriftian doctrine, brought to view by the Leflbns, it at the fame time turns towards us its fubjective and practical fide, as the faith of living men, and admonimes that " praying is the end of preaching," and prayer in this world the con- dition and the inftrument of the fruition of GOD. The Creed* is faid aloud, with the Minifter ftill ftanding,y##/j manibus, to exprefs the firmnefs and opennefs with which we avow in the fight of * The Apoftles' Creed was formerly faid under the breath; the Athanafian Creed aloud. When the two Creeds changed places in King Edward's Book, 1549, the manner and partly the occafion of ufing them underwent a change. After the Benediftus in King Edward's Firft Book, is this rubric : " Then Jball be faid daily through the year, the prayers following, as well at Evenfong, as at Matins, all devoutly kneeling, 132 Cfie met for Corning: ana evening GOD and man, that it is the creed of our Baptifm, and in obedience to the XVIIIth Canon of i6o-|-. In faying the Creed the choir and fuch of the clerics as are arranged laterally turn to the eaft* and therefore to the Altar. LORD, have mercy upon us. CHRIST, have mercy upon us. LORD, have mercy upon us. Then the Minifter Jballfay the Creed and the LORD'S Prayer, in Englijh, with a loud voice" 5 'f. King Edward VI's Firft Prayer Book. See Keeling in loc. 22, 23 for fubfequent variations. * In this work, I have fuppofed all the congregation " worfhipping towards the eaft;" but where the internal arrangements of the church do not unhappily admit of this, the Faithful will doubtlefs turn to the eaft according to immemorial ufage. The cuftom is very ancient, and doubtlefs originated in the practice of the Jews, who always turned their faces in the direction of Jerufalem when they prayed. For the Jews before the captivity thus prayed to- wards the mercy-feat where GOD vouchfafed to dwell. The primitive Chriftians in like manner, and by an acceptable analogy, turned towards that part of their churches, which con- tained the Chriftian Holy of Holies. For Chriftian churches are generally placed with the Altar-end to the eaft, and ought always to be fo, as to the place where the Dayfpring from on high vifited us. But this is unfortunately not univerfal ; and it is remarkable that in churches which are placed north and fouth, the cuftom of turning to the Altar during the Creed has immemorially prevailed. We turn to the Altar to exprefs more ftrongly our faith in CHRIST, Whofe death is there fpecially commemorated, and whence His moft blefled Body and Blood are difpenfed to the faithful. The cuftom of bowing the head at the Name of JESUS has continued to be ufed during the recital of the Creeds, even where contrary to Catholic ufage and the canons of the Church of England it has been omitted elfewhere in Divine Service. This can only be accounted for by remembering that the cullom was early introduced among the ceremonies of baptifm, in which it was ufual to renounce the devil with the face to the weft, and then to turn to the eaft to make the covenant with CHRIST, the eaft, or region of the rifing fun, being the fource of light. Hence the turning towards the eaft became aflbciated with the recitation of the Creed. Sti Kai o Qsbf avrbv intspity'jovs, KOLI Ip^a^tVarO a{/r J ovoj.a ro Cirep Tfav ovotACf "Iva Iv ?

and additional tapers may be lighted. This canticle a daily memorial of the Incarnation being its fpecial feature ; fome of thofe who are taking part in the fervice mould indicate this by gathering together in front of the Altar while it is being chanted, taking up, for the time being, fuch a pofition as that defcribed here : North. Holy H^ Altar. South. Weft. Afliftant Afliftant Acolyte. Prieft Prieft Prieft Acolyte. or officiating. or Lay-Clerk. Lay-Clerk. Lectern. (Facing Eaft.) Chorifter. Cantor. Cantor. Chorifter. The officiating Prieft, having had the thurible and incenfe-boat brought to him by two Acolytes, may filently blefs the incenfe in the following terms : " Vouchfafe, we befeech Thee, O Almighty GOD, to blefs ^ and fanctify ^ this incenfe, and grant that we who are permitted to wormip Thee in Thy courts on earth, may hereafter adore Thee for ever in heaven. Amen," and then proceed to incenfe the Altar. He mould incenfe the Crofs firft with three fwings of the thurible : then the Gofpel, and after that the Epiftle fide of the Altar. He then incenfes the Altar from end to end, beginning at the Epiftle corner, going on to the Gofpel corner and returning to the centre, where, fwinging the thurible from fide to fide for a few moments, he again incenfes the Crofs, and then returns the thurible to the thurifer, who will proceed to incenfe (i) the Prieft Officiant at Vefpers, (2) the afliftant Clergy, and (3) each fide of the choir, and laftly, (4) the congregation, firft towards the north and finally towards the fouth fide. At the conclufion of the Evening Service after the Sermon if there be any Hymns fung, collections made, collects faid, or blefling given, the fame pofitions as thofe indicated in the above diagram may again be taken up by the Prieft officiating and his afliftants. Cjje Dr&er for Corning anD dBDening Draper, 145 148. CAUTIONS AND DIRECTIONS. Caution to officiant and choir in recitation of the Divine Offices. HE officiant and choir fhould rather ufe a monotoned rendering of the confeffion than any other, as its pofition in the Divine Office is merely introductory. The Creeds in the Divine Office are faid j unfits manibus throughout. The members of the choir mould be inftructed to ftand upright, and not to lean flovenly againft either the back or front of the ftalls. They mould not look about them, nor flare down the church, but mould be intent on the work of praifing Almighty GOD. When they kneel, care mould be taken that they do fo reverently, in order, and in a formal and regular manner. All mould kneel down together, and all mould rife together. In the Divine Offices the choir mould turn to the eaft at the Glorias, and during Evenfong, at the Magnificat, i. e. if it be the cuftom of the Church to do fo. No individual member of the choir mould introduce any practices which have not had the fanction and approval of the Prieft of the church and of the appointed mafter of the ceremonies. During the collects and prayers the choir mould kneel junftis manibus. During the Lefibns and Sermon, they mould be careful to fit upright, and not to lounge nor look about. They mould not fit crofs-legged, and their hands mould be placed in the lap. They will make the fign of the crofs at the beginning and ending of each Office, and in other parts of Divine Service when and where it is the cuftom to do fo. 149. The Cope* is proper and quite in accordance with the terms of the rubric of Edward VTs Firft Prayer Book, to wear a Cope of the proper colour at Solemn Vefpers, viz. on the Evenfong both Firft and Second of Sundays and Feftivals. * Copes were worn at Durham till lately. See Hierurgia Anglicana; Table of Contents, p. xvii. u 146 C6e HDrner for Corning ann <2Bt)emng 1 50. The Collects. JOTH Sarum, Roman and Greek Offices order the Collects, properly fo called, to be faid ftandtng. Our prefent rubric at Evenfong, placed at the head of the Verficles and Refponfes, does the fame. Notwithftanding cuftom to the contrary, it is undoubtedly right following the ancient tradition of the Church of Eng- land that the Collects be faid ftanding. At the commencement of each Collect the Officiant's hands mould be (lightly extended ; they mould be joined, however, during the tinging or faying of the Collect itfelf. 151. Reading. HE way in which many pronounce, or rather mifpronounce o is a growing defect in reading, viz. it is pronounced more like the Italian or French long a, or like our au; whereas it mould have a round found. 152. A Collection after Office. F a "Collection" is made after Office, a Hymn, Metrical Litany or Anthem mould be fung, during which the Alms mould be collected by deacons, acolytes, or other fit perfons habited in caflbck and furplice. The alms bags will be reverently pre- fented to the Prieft, who will place them on the altar. 153. Drefs of the Preacher after Office. CASSOCK, furplice, hood or tippet, and ftole. Creen of ft. atfmnafius, 147 154- CREED OF S. ATHANASIUS. Quicunque vult. AT MORNING PRAYER. Upon thefe Feafts ; Chriftmas-day, the Epiphany, Saint Matthias, Eafter-day, Ajcenfion- day, Wbitfunday, Saint John Baptijl, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, fhall be fung or faid at Morning Prayer, inftead of the Apoftles' Creed, this Confeffion of our Chriftian Faith, commonly called The Creed of Saint Atbanajius, by the Minifter and people Handing." T will be feen from the Rubric that the Athanafian Creed, or as it has been called the Pfalm Quicwiqut vult, is ordered on all Feafts of our LORD ; on that of the HOLY GHOST ; on that of the ever-blefled TRINITY ; on that of the Forerunner; and on that of every Apoftle whofe eve is fafted, with two exceptions, SS. Peter and Thomas ; in the firft inftance, becaufe it has already been faid five days previoufly ; in the other, becaufe it will be faid four days fubfequently. With the occafion then of repeating the Creed, the repetition is dropped, and this is perfectly in analogy with Catholic ufe in other points. It mould be remembered that the Creed of S. Athanafius is fung or faid upon certain Feafts, and when thofe Feafts are only commemorated by the ufe of the Colleft as a memorial, the Pfalm <$uicunque vult is not to be ufed. For inftance, when Advent Sunday falls on S. Andrew's Day, the Sunday takes precedence of the Saint's Day, being its fuperior, and confequently the Service for the Sunday is ufed, the Saint's Day {imply commemorated by its collect, and the Athanafian Creed is not faid. This Creed fhould never be fung when the Service for the Feaft on which it is ordered to be faid is not ufed. In fome churches the Athanafian Creed is ftrangely enough the only portion of Matins which is faid colloquially not even monotoned ; but this is moft anomalous, and arifes from the current notion that Creeds are not Hymns, contrary to the univerfal acceptation of the Church. 148 Cfje SDctiec for aborning ana tiening THE LITANY. Here followeth the Litany, or General Supplication to be fung or faid after Morning Prayer upon Sundays, Wedne/days and Fridays, and at other times, when it fhall be commanded by the Ordinary." 156. Veftments. CASSOCK, furplice and hood; or caflbck, alb* and tippet. 157. Pofition of the Litany-deJk.-\ |HE fmall defk for the Litany fhould be placed, as the Sarum Proceflional directs, in the midft of the choir, viz. between the eaft end of the choir and the altar. While fome ritualifts hold that the defk fliould be placed in front of the gates of the Rood-fcreen at the eaft end of the nave ; the ancient Englifh ufe feems preferable. If it be at all in the way at other times, it may be removed ; efpecially for a great function. * In the Sarum Rite, the rubric fpecifies the alb as the proper veftment. "The Priefts and their Minifters in albs without the Crofs." 1 See Chambers' Sarum Pfalter, p. 466. On Eaiter Eve, when alone the Litany was actually incorporated in the Mafs ; the Prieft put oft" his chafuble and put on a red cope until the Litany was rimmed. See Chambers' Pfalter, ibid. f "Immediately before High Mafs, the Prieft with others of the choir, fhall kneel in the midft of the church, 2 and fing or plainly fay the Litany which is fet forth in Englifh, with all the fuffrages following." Injunctions of Edward VI. 1547. Sparrow's Collection, p. 8. "Immediately before the time of Communion of the Sacrament, the Priefts, with others of the choir, fhall kneel in the midft of the church, and fing or fay plainly and diftinctly the Litany which is fet forth in Englifh with the fuffrages following." Injunctions of Elizabeth, 1559. Sparrow's Collection, p. 72. " The Prieft goeth from his feat into the body of the church, and at a low defk before the chancel door .... kneels, and fays or lings the Litany. See the Prophet Joel, fpeaking of a place between the porch and the altar, where the prieft and the prophet were com- manded to weep and to fay, ' Spare Thy People, O LORD,' &c. at the time of a faft." Bifhop Andrewes' notes in Nicholls' Commentary, p. 23, fecond Edition. 1 Probably the Proceflional Crofs. 2 i. e. In the midft of the nave. Cfje ILttanp. 149 158. WO Priefts, or a Prieft attended by two choirmen, or two acolytes, can fing the Litany. If the Prieft be unable to fing himfelf, the Cantor or Precentor may take the Prieft's part. When the Litany is ufed as a diftind: Service, the Canon re- quires that warning fhall be given to the people by tolling of a bell.* 159. |LL manner of perfons then prefent mail reverently kneel upon their knees, when the . . . Litany and other Prayers are read." Canon xviii. 1603. 1 60. Notice of Perfons 'who dejire the Prayers of the Church. HEN perfons in ficknefs defire the prayers of the Church, notice mould always be given (though not by name after the firft time) at the commencement of the Litany in thefe words, "The Prayers of the Church are defired for A. B." " That it may pleafe Thee to preferve all that travel by land or by water, all women labouring of child, all lick perfons, and young children; and to Ihow Thy pity upon all pri- foners and captives ; " After the words "fick perfons " a paufe mould be made for the offering up of fpecial prayer; but no claufe mould be inferted fuch as "efpecially for thofe," &c. 161. HEN the Holy Communion is to follow the Litany the Clergy and Choir may return to the Sacrifty to veft, in the fame proceflional order as at Matins. * Canon XV. of i6of. Archbifhop Grindal was the firil who ordered the Morning Prayer, Litany, and Com- munion Office to be celebrated at the fame time. Thus a Proteftant innovation was intro- duced, which has produced much mifchief, and needs to be vigoroufly fet afide. 150 &e Drner for Corning ana OEtoemng Draper. 162. (HE Litany ought never to be faid on Wednefdays or Fridays, if a Feftival occurs on thofe days ; becaufe, of courfe, the Office of the Feaft takes the place of the Office of the Feria. And if a Feftival of a higher character than an ordinary Sunday occurs on Sunday, the Service being that of the Feaft and not of the Sunday, the Litany will be omitted. 163. THE OCCASIONAL PRAYERS. PRAYERS AND THANKSGIVINGS UPON SEVERAL OCCASIONS, To be ufed before the two final Prayers of the Litany, or of Morning and Evening Prayer. PRAYERS. " In the Ember Weeks, to be faid every day, for thofe that are to be admitted into Holy Orders." [HE fecond Ember Collect feems moft fuited for Saturday, the other for the previous days in Ember-week. " A Prayer that may be faid after any of the former." ". 114, p. 107. "A Prayer for the High Court of Parliament, to be read during their Selh'on." If the Houfes adjourn themfelves for a fortnight or longer time, it is ftill thzfame Seflion, and confequently this prayer is to be ufed. It mould not be ufed, if they are prorogued for a morter time, becaufe that period is not reckoned part of the Seflion, they not being empowered to do bufinefs, as upon adjournment they are. "A Colleft or Prayer for all Conditions of men, to be ufed at fuch times when the Litany is not appointed to be faid." Bifhop Gunning, the reputed author of this prayer, would never fuffer it to be read in the chapel of his college at Evenfong. Its ufe muft be left to the difcretion of the Officiant. THANKSGIVINGS. " A General Thankfgiving." See>/>nz, Par. 144, p. 140. Cfje Collefts, OBpiflles;, ana ofpels. 164. THE COLLECTS, EPISTLES, AND GOSPELS, TO BE USED THROUGHOUT THE YEAR. NOTE. That the Colleft appointed for every Sunday, or for any Holy-day that hath a Vigil or Eve, fhall be faid at the Evening Service next before." Sundays before Advent. [HE following is the corred rule for the introduction of Epiphany Sundays before Advent, when neceffary : If there be twenty- two (the feweft poflible), twenty-three, or twenty-four Sundays after Trinity, the Colled, Epiftle, and Gofpel marked as for the twenty-fifth Sunday are to be faid on the Sunday next before Advent, to the omiffion of the others. If there be twenty-fix, on the twenty-fifth are to be faid the Collect, Epiftle, and Gofpel of the fixth Sunday after Epiphany. If there be twenty-feven (the greateft number poflible), on the twenty-fifth the Colled, &c. of the fifth ; and on the twenty-fixth, thofe of the fixth after Epiphany. And the Colled:, Epiftle, and Gofpel marked as for the twenty-fifth Sunday after Trinity, are always to be faid on the Sunday next before Advent.* Firft Sunday in Advent. "This Collect is to be repeated every day, with the other Collefts in Advent until Chriftmas Eve." "With the other Colleds," that is, as a "memorial" after the Colled for the day and other memorial Coiled if there be one. The Epiphany. The Rubric after the Circumcifion is as follows : " The fame Collect, Epirtle, and Gofpel fhall ferve for every day after unto the Epiphany.'' Ading by analogy, the Colled, Epiftle, and Gofpel ferve for every day after unto the Sunday after Epiphany. At Saturday Evenfong the Colled for the Sunday will, of courfe, be ufed inftead of that for the Epiphany. The AJcenfion Day. On the days between this Feaft and the Sunday after, the fame rule will, of courfe, be followed. * There are Leflbns given for twenty-fix Sundays. For the Twenty-feventh, when it occurs, the Leflbns muft be taken from the Monthly Calendar. CJje iBaafional Offices. THE MINISTRATION OF PUBLIC BAPTISM OF INFANTS, TO BE USED IN THE CHURCH. OR Holy Baptifm mould be fecured ( i .) The integrity of the matter. (2.) The integrity of the form. (3.) The contact of the matter with the perfon. (4.) The eflential unity of the action in combination of matter and form together. The people are to be admonimed, that it is moft convenient that Baptifm fhould not be ad- miniitered but upon Sundays and other Holy-days, when the molt number of people come together : as well for that the congregation there prefent may teftify the receiving of them that be newly baptized into the number of CHRIST'S Church ; as alfo becaufe in the Baptifm of Infants, every man prefent may be put in remembrance of his own pro- feffion made to GOD in his baptifm. For which caufe alfo it is expedient that baptifm be adminiftered in the vulgar tongue. Neverthelefs (if neceffity fo require), children, may be baptized upon any other day. And note, that there fhall be for every male-child to be baptized two godfathers and one godmother : and for every female, one godfather and two godmothers.* When there are children to be baptized, the parents mail give knowledge thereof over night, or in the morning before the beginning of Morning Prayer to the curate. And then the * In a council held at York, in 1195, it is decreed : " Statuimus ne in baptifmate plures quam tres fufcipiunt puerum de facro fonte; mafculum duo mares, et una mulier; foeminam duae foeminae, et unus mas." A fimilar order was made in a council at Durham. (Wilkins' Cone. Vol. i. p. 576) A. D. 1 220. And again at a Synod of Worcefter (Ibid. Vol. i. p. 667) in 1240. The Canon (XXIX.) which forbids parents to be fponfors for their own children, is in ftrir, conformity with the Sarum rubric : " Similiter pater vel mater non debet proprium filium de facro fonte levare, nee baptizare, nifi in extremae neceffitatis articulo." This, however, does not feem to have been always obferved. In Leofric's Miflal we find the Cbe Public TBaptifm of Infants. 153 godfathers and godmothers, and the people with the Children, muft be ready at the font, either immediately after the laft Leflbn at Morning Prayer, or elfe immediately after the laft Leflbn at Evening Prayer, as the curate by his direction fhall appoint. And the Prieft coming to the font (which is then* to be filled with pure water) and Handing there, fhall fay," If Baptifm be adminiftered after the Second LefTon at Evenfong, the choir and Prieft mould go in proceffion to the font. On either fide of the Prieft an Acolyte fhould walk, one with the Service Book, and the other with the Baptifmal fhell and napkin. If feveral children are to be baptized, the Acolyte or parifh clerk fhould inftruct the people with male children to ftand on the Prieft's right (facing eaft,) and thofe with females on his left.f Care fhould be taken, for the fake of order and fo that no delay be caufed, that thofe in charge of the children be directed to give them into the Prieft's arms with their heads towards his left moulder. The males will be baptized firft, and then the females. Veftments : calTock, furplice, two ftoles, one of violet and one of white filk. The violet to be worn till the Interrogations, when the white one is aflumed. The ancient Sarum ufe was to wear a violet ftole in the firft part of the Office, and to lay it afide for a white one before the Interrogations and the " Ego te baptizo," &c. The Roman ufej is the fame. The names of the Sponfors mould always be fent in with the notice of a Baptifm that is defired to take place ; and they mould be made to anfwer the queftions one by one. " It appertaineth to the Office of a Deacon, in the Church where he fhall be appointed to ferve, in the abfence of the Prieft to baptize infants." Ordinal. words, " Et accipiat prefbyter eos a parentibus eorum," which, explained by a further order given in the Bangor Pontifical, that the fame parties who give the child to the prieft fhould take it back from his arms, would neceflarily imply that parents might be admitted to anfwer for their own children. Our own rule forbids the father, but allows the mother to be fponfor. See Canon XXIX. * In fome churches it is the practice for an acolyte to fill the font with pure water, (for which purpofe a large latten veflel fhould be provided), in the prefence of the congregation immediately before the adminiflration of Holy Baptifm. f " Mafculus autem ftatuitur a dextra facerdotis ; mulier vero a finiftris." Manuale ad ufum percelebris ecclefiae Sarif. 1554; Ordo ad fac. cat. In Leofric's MifTal, "Baptizantur primi mafculi, deinde fceminae." " Tune Sacerdos indutus fuperpelliceo et ftola violacei colons," &c. Rituale Angl. Bangor, MSS. " Hie deponit ftolam violaceam, et fumit aliam albi colons." Rit. Rom. Lutetiae Parifiorum, 1665. (De Sac. Bap.) X 154 C&e HDccafional Dffi'ceg. It is definable always to have at leaft one lay clerk or chorifter in attend- ance, habited in caflbck and mort furplice, or cotta, to hold the fervice book, and fhell (if the Prieft ufe one), and to make the refponfes, &c. A napkin of fine linen, marked with a fmall crofs,, mould always be pre- pared for ufe at the font, e. g. to wipe the Prieft's fingers before taking the Service Book into the hand again. It is proper for the Prieft, in celebrating this Sacrament, to make the fign of the crofs (" Hie dividat facerdos aquam manu fua dextra in modum crucis." Ritual. Sarifb.) in the water at the words, " Sanctify this water," in the Prayer of Benediction. He alfo makes the fign of the crofs on the child's forehead, as the rubric directs. It mould be made with the thumb of the right hand. He ought to ftand throughout according to the Sarum ufe, " verfus orientem."* The cuftom of the Weftern Church, Englifh as well as Roman, is to pour the water in baptifm thricef once at the name of each perfon of the ever-Blefled TRINITY on the head of the recipient (which mould always be uncovered for that purpofe).| Sprinkling is not recognized by the rubric of the Englifh Church. By the Canon law, confirmed by the Ecclefiaftical Courts, baptifm, although adminiftered by a woman or even by a heretic or fchifmatic, ought not, if the proper form and matter have been ufed, to be iterated, conditionally or otherwife. With regard to names given to children, the Prieft has the power of * Sarif. Manuale. f " In the ancient Church the child to be baptized, was thrice dipped in the font, in the name of the FATHER, and of the SON, and of the HOLY GHOST; femblably is he to be thrice afperfed with water on his face, (if for fear of danger, not dipped, as the Book of Common Prayer appointeth) the Prieft ufing thofe facramental words ; after which aft doth he receive the child into his arms, unto CHRIST'S flock, and then fet the badge of Chriftianity upon him, figning him with the fign of the Crofs." Bifhop Montague's Vifitation Articles, p. 72, No. 7. I The ancient Englim form of Baptifm is as follows: " Deinde accipiat facerdos infantem per latera in manibus fuis, et interrogato nomine ejus, baptizet eum fub trina imtnerfione, tantum Sanftam Trinitatem invocando ita dicens, N. et ego baptixo te in nomine Patris y et mergat eum femel verfa facie ad aquilonem, et capite verfus orientem : et Fi/ii s et iterum mergat femel verfa facie ad meridiem : et Spiritus San fit ; Amen. Et mergat tertio refta facie verfus aquam." At the fame time affufion was allowed according to our prefent praftice. The praftice of figning the infant with the chrifm followed immediately on the baptifm. In our formulary the announcement of its public reception into the Church takes the place of this ceremony, and of that of putting on the chrifom. Hence the fign of the crofs is made upon the child's forehead with the thumb. 1 Immerfion is the rule of the Englifh Church with permiffion to ufe affufion. ' "Hie liniat infantem de ipfo chrifmate cum pollice in vertice in modum crucis, dicens." Manuale Sari/bur, fol. xiii. Pritmte TSaptifm of Cfnlfcren. 155 altering them if they feem to him improper. It is well to give the god- fathers and godmothers, in fuch a cafe, time to change the propofed name. It is a conftitution of Archbimop Peckham,* A.D. 1281, which directs the Clergy to take care not to allow wanton names to be impofed on infants, efpecially thofe of the female fex. After a Baptifm, the water mould be let off immediately, otherwife it would be often confecrated over again. 166. THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN IN HOUSES. " The curates of every parifti fhall often admonifh the people, that they defer not the baptifm of their children longer than the firft or fecond Sunday next after their birth, or other Holy-day falling between, unlefs upon a great and reasonable caufe, to be approved by the curate. " And alio they fhall warn them, that without like great caufe and neceffity they procure not their children to be baptized at home in their houfes. But when need fhall compel them fo to do, then baptifm fhall be adminiftered on this fafhion : " Firft, let the Minifter of the parifh (or in his abfence, any other lawful Minifter that can be procured) with them that are prefent call upon GOD, and fay the LORD'S Prayer, and fo many of the Collects appointed to be faid before in the Form of Public Baptifm, as the time and prefent exigence will fuffer. And then, the child being named by fome one that is prefent, the Minifter ihall-pour water upon it, faying thefe words: " N. I baptize thee in the Name of the FATHER, and of the- SON, and of the HOLY GHOST. Amen. " Then, all kneeling down, the Minifter fhall give thanks unto GOD, and fay, " We yield Thee hearty thanks, moft merciful FATHER, that it hath pleafed Thee to re- generate this Infant with Thy Holy SPIRIT, to receive him for Thine own child by adoption, and to incorporate him into Thy holy Church. And we humbly befeech Thee to grant, that as be is now made partaker of the death of Thy SON, fo be may be alfo of His refurreftion ; and that finally, with the refidue of Thy Saints, be may inherit Thine everlatting kingdom ; through the fame Thy SON JESUS CHRIST our LORD. Amen" |OTE, as in the cafe of Public Baptifm, that at the words " Sanc- tify this water," &c. the fign of the crofs mould be made. Thus ftood the rubric directing it in the order for the Bene- diction of the Font in the Sarum Ritual, "Hie dividat Sacerdos aquam manu fua dextra in modum crucis." * Lyndwood, Lib. 3, tit. 24. " Attendant facerdotes, ne lafciva nomina, quae fcilicet, mpx prolata, fonent in lafciviam, imponi permittant parvulis baptizatis, fexus pnecipue foeminini. But fee Stephens' edition of Book of Common Prayer, vol. ii. fol. 1286. 156 Cfje HDccafional For private baptifm it is convenient for the parifh Prieft to have a bap- tifmal baiket, containing an Office Book, in fmall quarto: a fmall brafs veflel* marked with a crofs and facred monogram, and lined with lead the material of the veflel itfelf being latten ; a furplice, two ftoles one of violet, the other of white filk ; two linen napkins one to fpread on the table, and the other to wipe the fingers, both marked with a red crofs ; and a baptifmal fhell. The proper prayers to ufe are, the LORD'S Prayer ; "Almighty and immortal GOD;" "Almighty and everlafting GOD, hea- venly FATHER;" "Almighty everliving GOD." The water, of which it is well, therefore, only to blefs a fmall quantity, mould be taken into the church, and poured into the font and allowed to run away through the drain. " And let them not doubt, but that the child fo baptized is lawfully and fufficiently baptized and ought not to be baptized again. Yet neverthelefs, if the child, which is after this fort baptized, do afterwards live, it is expedient that it be brought into the church, to the intent that, if the Miniller of the fame parifh did himfelf baptize that child, the con- gregation may be certified of the true Form of Baptifm, by him privately before ufed : In which cafe he mall fay thus, " I Certify you, that according to the due and prefcribed order of the Church, at fuch a time, and atjucb a place, before divers witnefles I baptized this child." The Prieft having certified the faithful of the true form of Baptifm will then proceed to admit the child into the Church, beginning the Office provided for that purpofe, (fee the Miniftration of Private Baptifm of Children in houfes. Book of Common Prayer), at the Gofpel. " But if the child were baptized by any other lawful Minifter;f then the Minifter of the parifh where the child was born or chriflened, mail examine and try whether the child be law- fully baptized, or no. In which cafe, if thofe that bring any child to the church, do anfvver that the fame child is already baptized, then mail the Miniller examine them fur ther, faying," * The veffel ufed in private baptifms feems anciently to have been of fufticient fize for the practice of immerfion, as may be gathered from a glofs of Lynd wood's (Lib. 3, tit. 24), who fpeaking of an order that the veflel employed as above mould be burnt or fet afide for the ufe of the Church, explains this to mean fuch ufes as to wafh veftments in, " vel poffunt talia vafa verti ad ufum praelati ecclefias in aliquo minifterio honeflo." f The term "lawful minifler" with regard to the Sacrament of Baptifm includes under certain circumflances not only perfons clerical but lay. But even if it meant an " ordained " minitler only, it would fimply aft as a difcouragement to lay and fchifmatical Baptifms, for which purpofe it was introduced in the Book of 1604, as treating them as irregular but valid, and therefore not to be reiterated conditionally or otherwife, for the proper matter and form are alone eflential to this Sacrament, " a lawful (ordained) minifler is not.'" See MafkelPs Holy Baptifm, c. ix. Profter, p. 361. Cardwell's Hift. of Conf. c. iii. Public 16aptifm of ^ttcf) as ate of IRipet pears, 157 The beft plan which can be adopted in uniting the two Baptifmal Offices for Infants, is to caufe the child (or children) that is about to be admitted into the Church to {land in a feparate pofition (the fponfors of fuch child remaining with the other fponfors) and then to proceed with the Service as though it were an ordinary baptifm till after the benediction of the water ; and this done, to call up the child and receive it into the Church before the others are baptized. In this way there is no real awkwardnefs in the Service, provided that the fponfors of the child to be admitted can be made to underftand that they are not to anfwer the third queftion "Wilt thou be baptized in this faith ?" THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER YEARS,* AND ABLE TO ANSWER FOR THEMSELVES. " When any fuch perfons, as are of riper years, are to be baptized, timely notice mould be given to the Bifhop, or whom he (hall appoint for that purpofe, a week before at the leaft, by the parents, or fome other difcreet perfons ; that fo due care may be taken for their ex- amination, whether they be fufficiently inftrufted in the Principles of the Chriftian Reli- gion ; and that they may be exhorted to prepare themfelves with Prayers and Falling for the receiving of this holy Sacrament. " And if they (hall be found fit, then the Godfathers and Godmothers (the people being af- fembled upon the Sunday or Holy-day appointed) mall be ready to prefent them at the Font immediately after the fecond Leflbn, either at Morning or Evening Prayer, as the Curate in his difcretion (hall think fit. " And Handing there, the Prieft mall aflc, whether any of the perfons here prefented be bap- tized or no: If they mall anfwer, No; then mall the Prieft fay thus." 167. Immerfion and Affufion. " Then mail the Prieft take each perfon to be baptized by the right hand, and placing him conveniently by the Font, according to his difcretion, mall alk the Godfathers and God- mothers the name ; and then mall dip him in the water, or pour water upon him, faying." * "Si baptizandus non poterit loqui ; vel quia parvulus, vel quia mutus, vel quia asgrotans aut aliunde impotens, tune debent patrini pro eo refpondere ad omnes interrogationes in bap- tifmo. Si autem loqui poterit, turn pro feipfo refpondeat ad iingulas orationes nifi ad interro- gationes fui nominis tantum, ad quas femper patrini fui refpondeant pro eo." Manuale Sari/bur. De Baptifmo, fol. xlvi. Some Priefts make the determination which Service mould be ufed to depend on whether or no the child is of an age to be confirmed. At twelve or thirteen a child may very well be confirmed, and therefore mould anfwer the queftions for itfelf. 158 C6e Dccafional |HE Prieft may either immerfe the head of the adult in the water, or pour water upon it. In fome cafes, where the adult has required total immerfion, a bath or fome large vefiel has _ been brought into the church; but there is no fpecific au- thority for this uncommon practice. The water muft be placed in the Font and nowhere elfe. It mould be pointed out to a perfon wifhing for total immerfion that dipping does not neceflarily imply the fubmerfion of the whole body, but rather the immerfion of a part thereof (viz. the head), and even if it did imply total fubmerfion, the adult, from what- ever caufe, is phyfically incapable of being fo dipped in a Font constructed for the immerfion of infants (and of thefe probably only the partial im- merfion was contemplated, as is evident from the directions as to Trine immerfion in the ancient Rubric, and from the Rubric in the Firft Book of Edward VI), and that the word "dip" is retained in the Office for adults as a proteft that the Church only contemplates Infant Baptifm, and ufes the word to the adult which was more conveniently applied in the cafe of infants.* 1 68. Cautions and Directions. HE Prieft during the entire Service will ft and facing eaft on the platform of the Font, in order not only to perform the function conveniently, but to be feen of the people in the __ action of pouring the water. Immediately after the child is baptized, and without defcending from the ftone platform of the Font, the Prieft will proceed with the Col- lect of Reception, he will thus be feen by the faithful when he makes the fign of the Crofs on the child's forehead. The prayer fhould be faid without the ufe of the Service Book. After the prayer he will (without leaving the platform) deliver the child to the perfon in- charge of it. The whole function mould be moft carefully performed. * It is very ftrange that fo good a ritualift and theologian as Johnfon (Tee The Clergyman's Vade Mecum, p. 21) fhould fuggeft that Fonts fhould be made large enough for the fubmerfion of adults; a practice which would have gone far to difcourage the Church's Rule of Infant Baptifm, and in behalf of which the word " dip," (whether taken to mean total or partial immerfion), in the Rubric, in "The Miniftration of Baptifm to fuch as are of riper years," affords no ground to argue in favour of total immerfion of adults whether in Fonts conftrudled for that purpofe or in unauthorized veflels. 1 1 The editor [of the firft Edition] knows an inftance of a bath having been brought into the church for an adult Baptifm in the Diocefe of Ely, and has heard of fome recent cafes where the demand has been made. TBapttfm of fucfj as are of iRiper gear0. 159 169. The Rochet.* SHORT furplice with clofe (leaves (Rochet) is far more convenient for the adminiftration of this Sacrament than the ordinary furplice, which is apt to get foaked in the fleeves. 170. Parents not to Baptize their own children.-]- F a Prieft or Deacon may not be had, in an urgent cafe of private Baptifm (the fpeedy death of the child being appre- hended) the parents had better get fome male friend to baptize the child. If fuch cannot be procured, the father muft ad- minifter the Sacrament ; the mother may only do fo if the father knows not the Sacramental words,! or fome other impediment exifts. * Winchelfea's Conftitution, A. D. 1305, in force by virtue of 25 Henry VIII. c. 19, orders, amongft other ornaments and furniture to be provided for Divine Service by the parifliioners, one rochet (" unum Rochetum "). The following is Lyndwood's Glofs : " The rochet differs from the furplice, becaufe the furplice has hanging fleeves, but the rochet is without Jleeves, and is ordered for the clerk who ferves, or perhaps for the work of the Prieft himfelf in bap- tizing infants, left his arms be hindered by the fleeves." See Gibfon's Codex, fol. 225. The rochet, however, may be either with or without fleeves. See Pugin's " Gloffary of Ecclefi- aftical Ornament." Art. Surplice. If with fleeves, they ihould be rather tighter from the elbow to the wrift, and fomewhat more full at the (boulder (decreafing towards the elbow) than thofe of the alb. A rochet with fleeves is moft convenient for Baptifms, as it protects the cailbck fleeve, and as in point of faft, a rochet is a cotta with the fleeves diminifhed, clofed and gathered round the wrift; it anfwers to the defcription of "a decent and comely furplice with fleeves." LVIIIth Canon of 1603. Not that the Canon can limit the Rubric which orders the ornaments of the fecond year of Edw. VI. f The following are the old Engliih Rubrics on the fubjeft : "Non licet laico vel mulieri aliquem baptizare nifi in articulo neceffitatis. Si vero vir et mulier adeflent ubi immineret neceffitatis articulus baptizandi puerum, et non eflet alius minifter ad hoc magis idoneus prae- fens : vir baptizet et non mulier, nifi forte mulier bene fciret verba facramentalia, et non vir : vel aliud impedimentum fubeflet." "Similiter pater vel mater non debet proprium filium de facro fonte levare nee baptizare, nifi in extremae neceflitatis articulo : tune enim bene poflunt fine praejudicio copulas conjugalis ipfum baptizare, nifi fuerit aliquis alius praefens qui hoc facere fciret et vellet." Manuale Sarifbur. fol. xlv. .t The facramental words (= "form") are: "N. I baptize thee in the Name of the FATHER, and of the SON, and of the HOLY GHOST." The "matter" of courfe pure water. The water fliould be poured upon the head of the infant, and the contatt thereof Jbould be plainly feen. Sprinkling is not only contrary to the rule of the Church, but in a cafe of private Baptifm by a lay perfon, it might happen if the fingers were dipped into the water, that not even a drop 160 C&e flDccafi'onal HDffi'ces, 171. THE ORDER OF CONFIRMATION, OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION.* " Upon the day appointed, all that are to be then confirmed, being placed, and Handing in ' order, before the Bifhop ; he (or fome other Minifter appointed by him) fhall read this Preface following." sN the facrifty the proper veftmentst mould be prepared for the Bifhop, viz. a rochet, an amice, a furplice, a white ftole, a white cope, a gold embroidered (aurifrigiato) mitre, and paftoral ftaff; and the ufual furplices and cottas, for the Priefts and affiftants. Thefe latter wear white ftoles. The paftoral ftaff may be carried in the Bimop's hand, or elfe borne before him by his chaplain. If the Litany is fung or faid previoufly, a kneel ing-ftool mould be prepared for the Bifhop before the epifcopal throne, which mould be placed a little diftance from the altar, againft the north wall, facing the fouth. At the ad- miniftration of this Sacrament $ the throne fhould be adorned with white in the hurry of the moment might come in contact with the child's perfon, in which cafe it would die unbaptized. The water ought to be feen evidently to run upon the child's perfon (not its clothes) : laics fhould be careful to pour plenty of water upon the child. Two corollaries feem to follow here : a. that the Prieft fhould ufe fome inftrument like a fhell for holding the water. (See Parr. 165, 1 66). /3. that the cap fhould be removed from the infant before it is given into the hands of the Prielh * The preparation of perfons to receive the grace of Confirmation by the laying on of the hands of the Bifhop, confifts in thefe two things, viz. : I, inftrudlion in the Catechifm ; and 2, examination of confcience according to the promifes made at Baptifm. In the latter, the parifh Prieft muft do all he can to affift the candidates individually. The rite itfelf confifts in the laying on of hands. The queftion afked before is intended to fatisfy the congregation that the candidate is in earneft. The firft Book of Edward VI. does not contain the renewal of Baptifmal vows. f " Whenfoever the Bifhop fhall . . execute other public miniftration, he fhall have upon him befide his rochette, a furplice or albe, and a cope or veftment, and alfo his paftoral ftaff in his hand, or elfe borne or holden by his chaplain." Edw. Vlth's firft Prayer Book. The Roman Pontifical does not order both the rochet and furplice. The rochet is ordered, unlefs the Bifhop be a religious, in which cafe he wears the furplice inftead. % "Therefore, neither it (Abfolution) nor any other Sacrament elfe, be fuch Sacraments as Baptifm and Communion are." Second volume of Homilies, of Common Prayer and Sacra- ments. " Confirmation is a Sacrament of no mean character, though the Church does not place it of Q^atnmonp. 161 hangings, and the arms of the diocefe may be fufpended behind. Seats and kneeling-defks mould be prepared for the chaplains, one on each fide of the throne. The altar mould be vefted in white, and vafes of white flowers mould be placed upon the fuper-altar. In the ancient Englifh Church the lights on the altar were burning. At the actual time of Confirmation a chair mould be placed facing weftvvards, before the centre of the altar, as at Ordinations. The candidates when about to be confirmed are led up in order by the parim Prieft, either fmgly (which is the mod correcl: mode) or in batches, as may be arranged, and kneel either at the footftep of the Sanctuary ; or fo that the Service may be both feen and heard better at the ftep of the chancel. When only a few are to be confirmed, they may be taken one by one to the Bimop, who confirms them, fitting in his chair. It is a Catholic cuftom for females to be drefled in white, and to wear veils without caps. I 7 2. THE FORM OF SOLEMNIZATION OF MATRIMONY.* |N the facrifty mould be prepared a furplice and white ftole for the Prieft, and alfo the Euchariftic veftments (white), fur- plices or cottas, for the clerks and fervers, together with the Service book and the books of registration. The altar mould always be prepared for the celebration of the Holy Sacrament, in the event of the parties defiring to meet the LORD in His among the two Sacraments (Baptifm and the LORD'S Supper) which are neceffary to every one for his own falvation. Where there is no Bifhop to confirm, it cannot be done, no one elfe can do it." Bifhop of Chichefter ; apud Newland's Confirmation and Firft Communion, p. 215. * " Have any been married in the times wherein marriage is by law 1 reftrained, without lawful licence, viz. from the Sunday next before Advent Sunday until the fourteenth of January ; and from the Saturday next before Septuagefima Sunday until the Monday next after Low Sunday; and from the Sunday before the Rogation week until Trinity Sunday?" Bp. Montague's Vifitation Articles, p. 74, No. 17. 1 Solemnizatio non poteft fieri a prima Dominica Adventus ufque ad oftavas Epiphaniae exclufive ; et a Dominica Ixx. ufque ad primam Dominicam poft Pafcha inclufivej et a prima die Rogationis ufque ad feptimum diem Pentecoftes inclufive; licet quoad vin- culum his diebus contrahi poflit. Lyndwood's Glofs apud Gibfon's Codex, fol. 518. See alfo Stephen's Edition of Book of Common Prayer, fol. 1502. Y 1 62 Cfje flDccafional SDfiSces. fulleft manifeftation of grace ; or, if they have not defired it, as a teftimony, that the Prieft is ready to adminifter it, and wifhes to do fo. The antependium mould be white, and vafes of flowers may be placed on the fuper-altar. The deacon or.facriftan will, of courfe, be careful to fee that everything is prepared for the celebration. If there be a cele- bration, the chafuble and maniple for the celebrant, and tunicles for the deacon and fub-deacon, and maniple for the deacon may be laid upon a table in the Sacrifty. The Office for Holy Matrimony confifts of three parts, viz. the Addrefs to the Congregation, the Betrothal,* both of which the Rubric orders to take place in the nave,'}" (in which will be prepared the faldftool,) and the more facramental part, imploring the graces needful for the married ftate, which is faid at the altar. In pronouncing the firft Benediclion, the Prieft mould lay his hands on the heads of the man and woman. The Pfalm (which except the woman be " paft child-bearing" mould always be the 1 28th, Eeati omnei] is to be faid in proceffion. " It is convenient that the new-married perfons mould receive the holy Communion at the time of their Marriage, or at the firlt opportunity after their Marriage." If the notice has been given to the Prieft that a celebration is defired, he mould wear an albj inftead of a furplice and alfo an amice, in which cafe he will not wear a hood, but may fubftitute a white cope. The affiftant Minifters will wear albs and amices. They may wear, as well as the Prieft, white copes during the function. The celebrant and afliftant Minifters will veft themfelves with the ex- * The words of Betrothal, and indeed great part of the Rite, are verbatim from the old Sarum Form. The old Rubric provided that the ring fliould be placed on the thumb of the woman's left hand at the name of the FATHER, on the forefinger at that of the SON, on the third at that of the HOLY GHOST, and on the fourth at the Amen. Some trace of this is found in our prefent Rubric which fays, "the man leaving the ring upon the fourth finger of the woman's left hand," &c. and, indeed, the cultom ftill prevails in fome places. f "The perfons to be married (hall come into the body of the church" 1 Rubric of Book of Common Prayer. I The Herf. Miflale even ordered the maniple to be worn in violation of the rule that it was not to be worn at any fervice but the Holy Eucharift. "Coram prejbytero amittti, alba, fanone, et ftola veftito." \ According to Catholic cuftom only the Deacon wears the ftole (fee p. 2, note f) ; both Deacon and Sub-deacon wear the maniple. In the old Englifh Ordinals (fee Pont. Sarifb. apud Mafkell. Mbn. Rit. iii. 182 ; and Pont. Exon. apud Barnes, p. 84) the maniple was given to 1 But outfide the chancel the Prieft will ftand on the ftep in front of the fcreen gates. Solemnisation of ^atumonp, 163 ception of their maniples, and then proceed to veft the celebrant, after which they will put on their maniples. Only the bride and bridegroom and their immediate friends com- municate. Kneeling ftools mould be prepared for them before the altar. The man will be communicated before the woman, and previous to the act of com- munion, if it be the cuftom, or be thought defirable, two acolytes mould fpread the communion or houfelling cloth over the top of the kneeling {tool. A deacon mould never venture to adminifter the Sacrament of Matrimony. The perfon occupying the place of "father" (it is a great miftake that this is not ordinarily the actual father), when the Prieft inquires, ct Who giveth this woman ?" mould himfelf place her hand in that of the Prieft.* 73. Pqfitlon of djjiftant Minijlers, &c. URING the betrothal the clerks and acolytes will range them- felves in order on either fide, a little eaftward of the Prieft in the body of the church. The Prieft fhould be attended by at leaft two acolytes, who mould be provided with a dim or alms- bag, for the reception of the accuftomed duty to the Prieft and clerk, after it has been laid upon the fervice book. When the Prieft goes to the altar, the afliftant Minifters (if there be any) will occupy their refpective fteps as gofpeller and epiftoler on the fouth fide of the Sanctuary, and the acolytes on either fide beyond the affiftants all {landing laterally, till the Introit of the Communion Office begins. If there be no afliftant Minifters, the Prieft is attended by the acolytes. If there be no Sermon, which may be delivered inftead of the addrefs, or in the proper place in the Communion Office, the Exhortation may be read by the deacon or fub- deacon as directed by the Prieft. the Sub-deacon as a diftindtive badge thence the cuftom of epiftoler and gofpeller both wear- ing maniples ; and the latter the ftole. * The old Englifh and prefent Roman ufe is for the father to place the hand of the woman in that of the man, without delivering her to the Prieft. Our prefent rite feems preferable, as being more fymbolical. 164 CJje HDccafional 174. THE ORDER FOR THE VISITATION OF THE SICK.* HE object of the Office for the Vifitation of the Sick is to pre- vent the departure of any baptized perfon out of the world without the Church's blefling. Should the fick perfon be al- ready in a ftate of grace, and in the habitual ufe of the privi- leges which the Church provides, he will be of courfe at once entitled to it. If not, the bufinefs of the Prieft is, after the manner here laid down, to effect his reconciliation. The Office fhould not be repeated. The Prieft fhould be vefted in caifock, furplice, and purple ftole. ^ The Preface to the "Vifitatio Infirmorum " (London: Matters,) con- tains fome careful inftructions on this head ; but the moft valuable manual, which can be ftrongly recommended, is the "Prieft's Prayer Book," (third edition, London: Matters,) edited by the Rev. Dr. Littledale and the Rev. J. E. Vaux. The accuftomed form for making a confeilion (as the fick are to be moved to do) is as follows : J "In the Name of the FATHER, and of the SON, and of the HOLY GHOST. Amen. I confefs to GOD the FATHER Almighty, to His only-begotten SON JESUS CHRIST our LORD, to GOD the HOLY GHOST, and before the whole company of heaven, and to thee, Father, that I have finned exceedingly in thought, word and deed, through my fault, through my fault, through my moft grievous fault, [here comes in the confeffion.] For thefe and all my other fins which I cannot now remember I humbly beg pardon of Almighty GOD and grace to amend; and of thee, Father, I afk penance, counfel, and abfolution. And there- fore I befeech GOD the FATHER Almighty, His only-begotten SON JESUS CHRIST, and GOD the HOLY GHOST, to have mercy upon me, and thee, Father, to pray for me." * " The Spirit of the Church " (London : Mailers,) a colle&ion of articles from the " Ecclefiaftic " contains a moft valuable paper on " The Vifitation of the Sick." The con- cluding obfervations with reference to the care of the body after death are very important. If they were followed, " the laying out" would be a pious and dutiful Chriftian office, inftead of the ghaftlv and (hocking procefs it has degenerated into only too often. f " Inprimis fe facerdos fuperpellicio cum ftola." Man. Sar. Ordo ad Vif. Infirm, fol. Ixxxv. The furplice, however, may be omitted ; all that is effential as far as ritual is con- cerned is the ftole. J Not kneeling, of courfe, if the fick perfon be a clinic. Cfje Communion of tjje tcfc. 165 In pronouncing the Abfolution it is proper either to lay the right hand, or hands, upon the head of the perfon, or elfe to raife the right hand. The imposition of hands is the ufual cuftom in the Englifh Church. In either cafe the fign of the Crofs mould be made over the penitent. 175- THE COMMUNION OF THE SICK. Forafmuch as all mortal men be fubjeft to many fudden perils, difeafes, and ficknefles, and ever uncertain what time they mall depart out of this life ; therefore, to the intent they may be always in a readinefs to die, whenfoever it {hall pleafe Almighty GOD to call them, the Curates fhall diligently from time to time (but efpecially in the time of pefti- lence, or other infectious licknefs) exhort their Parifhioners to the often receiving of the holy Communion of the Body and Blood of our SAVIOUR CHRIST, when it fhall be pub- licly administered in the Church; that fo doing, they may, in cafe of fudden vifitation, have the lefs caufe to be difquieted for lack of the fame. But if the fick perfon be not able to come to the Church, and yet is defirous to receive the Communion in his houfe ; then he muft give timely notice to the Curate, fignifying alfo how many there are to communicate with him (which fhall be three, or two at the leaft), and having a con- venient place in the lick man's houfe, with all things neceflary fo prepared, that the Curate may reverently minifter, he fhall there celebrate the holy Communion, beginning with the Colleft, Epiftle, and Gofpel, here following." [ESTMENTS :* caflbck, alb, chafuble, &c. of the colour of the day.f For the Communion of the Sick the Prieft mould take with him the elements required, together with a chalice, paten and cruets. * The following are the ancient Englifh Rubrics on the fubjeft : " Interim facerdos prse- paret fe omnibus facerdotalibus indumentis, praeter cafulam." Ordo ad Comm. Infirm. Bangor Pontifical apud Mafkell. Mon. Rit. vol. i. p. 66. " Induat fe fuperhumerali, alba, et (tola, cum phanone, atque planeta, fi affuerit ; fin alias cafula non induatur." Englifh Order of the ninth century. Ibid. p. 68. " In primis induat fe epifcopus fuperpellicio cum ftola." Pont. Sarif. Ibid. p. 69. "Sacerdos praeter cafulam indutus aut ftola pro neceffitate." Manuale Ebor. Ibid. The prefent Roman Rubric prefcribes a furplice and dole, and white cope. " Sacerdos indutus fuperpellicio et ftola, et fi haberi pofTet, pluviali albi colons." Rit. Rom. De Sac. Euch. p. 94. As with us there is no referved Sacrament, the Sacrificial Veftments muft be ufed ; in accordance alfo with the old Englifh practice which exifted in times when the Eu- charift was referved for the fick. f The Prieft will fend a ferver, or other fit perfon, with the veftments he ufes at Low Service. 1 66 C6e Dccafional Dffice0. There is ample authority for the ufe of a portable altar of ftone,* mar- ble, or alabafter. The ufe of portable ftones was enjoined by many early Englifh Canons and vifitation articles, f Thefe were formed of a thin ftone or piece of marble, fet in a wooden frame, either plain or ornamented with gold, and filver, and jewels. They were fometimes employed in churches or oratories, which poflefled only wooden altars, being placed upon the men/a to hold the paten and chalice. Their J fize was about one foot long by fix inches acrofs, and about two inches high. It was the cuftom for Bifhops to confecrate many of them to be diftributed, not only to perfons who had private chaplains and oratories of their own, but to guilds and brotherhoods and parim priefts, that thus the Holy Eucharift might be celebrated with great reverence even in unconfecrated places. It feems alfo defirable to provide (befides altar linen, pall, chalice veil, and veil of linen and lace) a crofs or crucifix, and a pair of fmall candle- fticks, all of which add greatly to the folemnity of the Function, and tend to imprefs thofe prefent with the neceffity of a reverent demeanour, fo much to be wiftied. The Prieft mould be ferved by an affiftant, who will previoufly have made the requifite preparations, and muft be vefted in caffock and furplice. It is highly defirable to adminifter the Holy Communion in the morning that being the univerfal practice of the Catholic Church. If, however, this be impracticable, it is only feemly for the Prieft to have been fading at leaft for fome hours previoufly. N.B. Should the fick perfon, in accordance with the command in the fifth chapter of the General Epiftle of S. James, defire the Prieft to "pray over him, anointing him with oil in the Name of the LORD ;" the proper place will be after the Collect which follows the Abfolution in the " Vifita- * Its fize fhould be one foot by fix inches, and it fhould be marked with the ufual five crofles. f See Rock : Church of our Fathers. Vol. i. pp. 247, fqq. i Super-altar, for Communion of Sick. Bede tells us of two Priefts, who "Quotidie Sacri- ficium Deo viftimae falutaris offerebant, habentes fecum vafcula facra, et tabulam altaris vice dedicatam." Hift. Ecclefiaft. Bedas, lib. v. cap. x. The old rubrics permit the fick man to communicate after eating in extreme cafes, and hence a Prieft may be allowed to celebrate in cafe of extreme urgency after eating, under pre- fent circumftances of our not being allowed to referve the Blefled Sacrament. If a Prieft went to a fick perfon after eating his ufual meal, and found him dying, he would be juftified in re- turning to get the Sacramental veffels and Euchariftic veftments, &c. to celebrate, becaufe we have no referved Sacrament. But except in the like emergencies there is no juftification (fave on the plea of ill-health} to warrant celebration after eating. Communion of t&e ^icfe. 167 tion," juft .before the "Communion of the Sick," as the fick perfon will, in this cafe, probably be vifited, and communicate "all at one time." If at different times the anointing will be miniftered immediately after the Prayer "The Almighty GOD who is a moil ftrong tower," &c. in the Office for the Vifitation of the Sick. The Prieft mould ufe the Office in the firft Book of Edward VI.* given below. " But if a man, either by reafon of extremity of ficknefs, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other juft impedi- ment, do not receive the Sacrament of CHRIST'S Body and Blood, the Curate mall inftrudl him, that if he do truly repent him of his fins, and fteadfaftly believe that JESUS CHRIST hath fuffered death upon the Crofs for him, and fhed His Blood for his redemption, * " 1T If the fick perfon dejire to be anointed, then Jhall the Priejl anoint him upon the forehead or breaft only, making the fign of the crofs, faying thus: " As with this vifible oil thy body outwardly is anointed : fo our heavenly FATHER, Al- mighty GOD, grant of His infinite goodnefs, that thy foul inwardly may be anointed with the HOLY GHOST, who is the Spirit of all ftrength, comfort, relief, and gladnefs : and vouchfafe for His great mercy (if it be His blefled will) to reftore unto thee thy bodily health and ftrength to ferve Him; and fend thee releafe of all thy pains, troubles, and difeafes, both in body and mind. And, howfoever His goodnefs {by His divine and unfearchable providence) mail dif- pofe of thee ; we, His unworthy minifters and fervants, humbly befeech the Eternal Majefty to do with thee according to the multitude of His innumerable mercies, and to pardon thee all thy fins and offences, committed by all thy bodily fenfes, paffions, and carnal affedlions : who alfb vouchfafe mercifully to grant unto thee ghoftly ftrength, by His Holy Spirit, to withftand and overcome all temptations and aflaults of thine adverfary, that in no wife he prevail againft thee, but that thou mayeft have perfeft vifiory and triumph againrt the devil, fin, and death, through CHRIST our LORD : Who, by His death, hath overcome the prince of death, and with the FATHER, and the HOLY GHOST, evermore liveth and reigneth GOD, world without end. Amen. Ufque quo, Domine. Pfalm xiii." Firft Bcfbk of Edward VI, Order for the Vifitation of the Sick. The holy oil ftock mould be made of filver, or at leaft of latten. It mould be fhaped like a cruet. The holy oil ftock mould have a cafe of purple filk, and may be preferved in the aumbry on the gofpel fide of the altar, or if there be not one, in fome convenient place in the facrifty, or in the houfe of the Prieft if he refides far from the church. The Prieft will anoint the fick perfon by making the fign of the moft holy crofs upon the forehead with his right thumb, 1 fteeped in the holy oil. He will then cleanfe his thumb with a particle of bread, which he will have brought with him for that purpofe, and at the end of the function wipe the undlion from the fick perfon's forehead with a piece of cotton fluff. The Prieft will be careful to take the particle and cotton fo ufed to the facrifty, there to be burnt in the accuftomed place. 1 " Dum dicitur przdi&us Pfalmus a choro vel a I utrumque oculum incipiendo ad dextrum, et dicat fa- clerico, accipiat interim facerdos oleum infirmorum | cerdos hoc modo." Man. Sarifb. fol. xciv. fuper pollicem dextrum : et fie cum illo pollice tingat I " Deinde intindlo pollice in oleo fan&o in modutn infirmum cum oleo, fignum fandhe crucis faciens, fuper ) crucis ungit infirmum." Rit. Rom. de Ex. Unc. 1 68 &e HDccafional earneftly remembering the benefits he hath thereby, and giving Him hearty.thanks there- fore, he doth eat and drink the Body and Blood of our SAVIOUR CHRIST profitably to his foul's health, although he do not receive the Sacrament with his mouth." The very fame provifion occurs in the pre- Reformation Service Books. * "Deinde communicetur infirmus nifi prius communicatus fuerit, ef nifi de vomitu vel alia irreverentia probabiliter timeatur : in quo cafu dicat Jacerdos infirmo : Prater, in hoc cafu fufficit tibi vera fides, et bona voluntas : tantum crede et manducafti." Manuale Sarif. de Extrema Undlione, fol. xcvii. I 7 6. THE BURIAL OF THE DEAD.f jESTMENTS : Prieft furplice, black ftole, black cope, and birretta. J Clerks caflbcks and furplices. It is very defirable that the Burial Office mould be celebrated chorally, and gloominefs avoided in all the arrangements. The coffin, which ought to have nothing black about it, mould be placed on a bier in church before the mourners, and covered with a purple (or for young un- married perfons a white) pall, with a crofs of red or white. The people mould be inftrucfbed to ftand during the Pfalm, and to fing or fay the alternate verfes. The laft prayer is called "the Colled," becaufe it is to be ufed as fuch in the Communion Office, which mould form a part of this Office as well as of that for Holy Matrimony. The mod proper place for the Prieft and clerks to fay the Pfalm appears to be in the middle of the chancel, half-way between the choir-doors and the lower ftep of the altar, where a fmall leclern mould be placed for the Office-book. A clerk might ftand on either fide the Prieft, all of whom mould face eaftward. The Leflbn mould be read from the ledlern outfide * " Mox autem ut eum viderint ad exitum propinquare, communicandus eft de facrificio fandlo ; etiam fi. comediflet ipfa die." Rubric, Leofric. MS. apud Mafkell. Mon. Rit. vol. i. p. 89. f At the burial of infants, who have died after baptifm under feven years of age, the Prieft will wear a white ftole, and if there be a celebration, white veftments. J Clerks are not Priefts and Deacons, but Minijlers, acolytes, or lay clerks (properly fo called). The firft is more fuitable for the young ; the other for old perfons. CFje burial of tfte Dean. 169 the chancel fcreen. If the Holy Eucharift be celebrated, it fhould com- mence immediately after the LefTon when the Prieft and facred Minifters will veft themfelves for the altar function either at a table placed in the chancel, or in the Sacrifty; and after the blefling, the Prieft will un- crofs his ftole, and refume the black cope and birretta, as preparatory to going towards the grave. Holy Eucharift at funerals : Veftments : black. Introits: Pfalm xliii. Judica me, Deus. Pfalm cxxx. De profundis. Sometimes the Dies Ir M ; g firft p fl fc Grolpel : S. John vi. ver. 37 to 40. J Bifhops, Priefts, and other clerics, are each buried in veftments proper to their order. It was an ancient cuftom to place a chalice and paten of inferior metal into the hands of Priefts and a paftoral ftaff into the left hand of Bifhops ; examples which it would be well to follow where practicable now-a-days. Both in the proceflion from the churchyard gate to the church, and afterwards from the church to the grave, a crofs fhould be borne before the corpfe, (a) as fymbolizing the faith in which the deceafed died, and (|3) alfo as mowing forth the truth that by the Crofs alone falvation is looked for.f The altar mould be vefted in black. The fanctuary hangings, if there be any, may be of purple or violet. The Service Book mould be put into a cover of black filk or velvet, and no flower vafes fhould remain on the altar nothing but a plain crofs or crucifix and two lights. If a coloured pede-cloth be in ordinary ufe, a black or violet carpet mould, if poflible, be fubftituted for it. The coffin fhould be placed in a bier out- fide the chancel fcreen or in the ufual place, with the head towards the weft; except in the cafe of ecclefiaftics, when it may be brought into the chancel, and mould be placed with the head towards the eaft. If there be a funeral fermon, the pulpit will be hung with black drapery. (Vide Funerals and Funeral Arrangements. London : Mafters.) * If the Epiftle and Gofpel for the day are ufed, the Colled for the day muft be ufed alfo, followed by the Collect from the Burial Service. f Proceffional tapers, carried in lanterns on ftaves, were anciently ufed ; and it would be well fhould the opportunity occur to re-introduce this Catholic and fymbolical pradice. Z 170 Cbe flDccafional flDfffce0. In Heylyn's Hiftory of the Reformation (London, 1660 ; p. 119), where he treats of the obfequies of the French King, celebrated at S. Paul's cathedral, by Parker, Barlow, Scorey, &c. we find "a communion was celebrated by the Bifhops then attired in copes upon their furplices." The purpofe for which of old the corpfe was brought into the church was to have the Euchariftic Sacrifice offered in the pretence and on behalf of the dead. Our own practice is a ftanding proteft againft the neglect of the Holy Sacrament, and it is in conformity alike with ancient precedent and modern directions that the altar Service mould commence after the LefTon : the coffin ftanding before the congregation in the nave. When there is a celebration of the Holy Eucharift in the prefence of the deceafed, "the Collect," O mer ciful GOD, the FATHER of our LORD JESUS CHRIST, which occurs at the end of the Order of the Burial of the Dead as if it were an occafional prayer, is to be ufed in the Communion Office inftead of the Collect for the day it is, of courfe, not to be repeated afterwards. When there is no celebration, "the Collect" is a kind of link between the Burial of the Dead and the Euchariftic Office, and alfo the Church's proteft for a celebration on behalf of the foul of the deceafed perfon. If there is to be a Funeral Sermon it will, of courfe, be delivered in the appointed place before the Offertory, if there is a celebration ; if there is not, it will be preached after the Leflbn. In the former cafe, if the cele- brant is preacher, he will do fo in his full Euchariftic veftments either from the altar or from the pulpit. If one of the affiftant Minifters preach lie will do the fame. If another Prieft he will be vefted in furplice or cotta and black ftole. Funeral palls fhould be made of a violet colour, ornamented with pink or white crofles. For children or young people they fhould be of a white material. If adorned with infcriptions, the following, from the beft au- thorities, are recommended: Blcfled are the dead that die in the LORD." Jfisu Mercy." LORD of mercy, JESU bleft, Grant them Thine eternal reft." c The fouls of the righteous are in the hands of GOD." c Eternal reft give to them, O LORD, and let perpetual light fhine upon them." " The LORD grant that they may find mercy of the LORD in that day." Wilkins, i. p. 180. Laws of Kenneth, 840 A.S. : " Let every tomb be efteemed facred, adorn it with the fign of the crofs, and beware that you trample not upon it with your feet." Cfje Cfwrcfring; of (D&omcn. 171 N.B. The altar lights mould be lighted by an acolyte in caflbck and cotta immediately after the leffon. It is an ancient cuftom to have three lights burning on each fide of the bier,* and for a mourner holding a lighted taper to kneel on each fide facing the chancel gates. All the candles mould be of unbleached wax. '77- THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH,! COMMONLY CALLED THE CHURCHING OF WOMEN.} ; The Woman, at the ufual time after her Delivery, mall come into the Church decently ap- parelled, and there mail kneel down in forae convenient place, as hath been accuftomed r or as the Ordinary mail direft : And then the Prieft mall fay unto her," HE Prieft fhould be vefted in furplice and white ftole, and fhould be attended by at lead one lay clerk or chorifter in furplice. The Service Book fhould be prepared in the facrifty beforehand. * "The funeral tapers (however thought of by fome) are of the fame humble import (viz. Gofpel lights). Their meaning is to mow that the departed fouls are not quite put out, but having walked here as children of light, are now gone to walk before GOD in the light of the living" Gregorie's Works, p. 169. f "If me be an unmarried woman, the form of thankfgiving mall not be faid for her, ex- cept me hath either before her childbirth, done penance for her fault, or mall then do it at her coming to be churched, by appointment of the Ordinary. Abp. GrindalV Art. for Cant. Prov. 1576." "It is to be done immediately before the Communion Service." Bp. of Norwich, 1536. "If there be a Communion me is to receive It." Bp. Cofin's Works, vol. v. Notes and Collections on the Book of Common Prayer. t " The Order for the Purification of Women." Edw. Vlth's Firft Book. In Latin, " Purificatio port Partum" or "Purificatio Mulierum." Manuale Sarifljur. 1 " Whether your parfon, vicar, curate, minifter, or reader do church any unmarried woman who hath been gotten with child out of lawful marriage, and fay for her the Form of Thankfgiving of Women after Childbirth, except fuch an unmarried woman have either, before her childbirth, done due penance for her fault to the fatisfaftion of the congregation, or at her coming to give thanks do openly acknowledge her fault before the congregation, at the appointment of the minifter, according to order prefcribed to the fiid minifter by the Ordinary or his deputy; the fame churching to be always on fome Sunday or Holy Day, and upon no other day." Articles, &c. within Prov. of Canterbury. Art. 22, Grindal's Remains, p. 164. 172 Cfte Dccafional SDtiBtces. It is proper to have a kneeling-ftool and portable rails placed near the church door* for the woman who is to be churched. The right time for women to return thanks after childbirth is juft before the fervice in which they are going to take part, whether Morning or Evening Prayer; moft fitly of all before the celebration of the Holy Eucharift, in which the Rubric directs them to partake.')" The addrefs "Forafmuch" mould be faid to the woman near the door. The Pfalm the firft if before Holy Communion, the fecond at other times mould be faid by the Pried ftanding near to the woman, who follows him Jecreto. The Pfalm is not proceflional. When ended, the Prieft may lead the woman by her right handj to the altar rails, and complete the Function at the altar. The fervice completed, the woman mould make her offering, placing it in an alms-bag to be held by an acolyte. If there is not a cele- bration the Prieft will place the woman's offering || on the altar, and then pafs to his place in the choir. If there be a celebration the offering mould be given through the Offertory. * " Ordo ad purificandum mulierum port partum ante oftium ecclefis." Man. Sarif. f "If there be a Communion it is convenient that me receive the Holy Communion." Book of Common Prayer. I "Deinde inducat earn facerdos per manum dextrum in ecclefiam dicens." Man. Sarif. " Et ipfa ingrefTa genufledlit coram Altari et orat, gratias agens Deo de beneficis fibi col- latis : et facerdos dicat." Rit. Rom. De Benedic. Mul. p. Partum. " Tune furgat et eat ad locum ubi federe debeat, ufque poft miflam. Peraftaque mifTa furgat et reveniat ad eundem locum ubi prius, videlicet, ad gradum altaris : et ibi genufle&ens ut fumat et recipiat abfolutionem a facerdote. Hoc modo dicat facerdos. Mifereatur, etc." Man. Ebor. apud Mafkell. || The ufe of the chrifm 1 which was put on the child at Baptifm was difufed in 1532. And in 1561 we find amongft the Biftiop's interpretations of the Royal Injunctions the following directions : "To avoid contention, let the curate have the value of the chrifm, not under the value of fourpence, and above as they may agree, and as the ftate of the parents may require." This appears to be a rule for the amount of the offering at Churching. See Stephen's Book of Common Prayer in loc. fol. 1762. ! " The Minifter fliall put upon him his white vef- ture, commonly called the chrifm." Rub. ift Book Edw. VI. This preceded the anointing. The fame Book of Edw. VI. orders, that "the woman who is purified muft offer her chrifm and other accuftomed offerings.'' a Commutation. 173 .78. A COMMINATION, OR DENOUNCING OF GOD'S ANGER AND JUDGEMENTS AGAINST SINNERS. WITH CERTAIN PRAYERS, TO BE USED ON THE FIRST DAY OF LENT, AND AT OTHER TIMES, AS THE ORDINARY SHALL APPOINT. " After Morning Prayer, the Litany ended according to the accuilomed manner, the Prieft (hall, in the reading-pew or pulpit, fay," ESTMENTS : the fame as at Matins. The Commination Service is to be regarded as a proteft againft the abeyance of that Godly difcipline by which the Church has never refted till her finning members are brought to confefs their fins, and to feek reconciliation. The word " reading-pew" in the Rubric prefixed to this Office is merely an ancient expreflion for "reading-flail,"* i.e. the ftall in the chancel from which the ancient one of whom ought properly to be in Deacon's orders at the leaft. f " Epifcopusfedens cum mitra" Pont. Sarif. et Exon. J " Every one of them that are prefent having upon him a plain alb." Ordination Offices, published by Grafton, 1549. Abp. Sancroft's Collections. " Tune fedeat epifcopus ante medium altaris et introducantur omnes ordinandi et ftent fimiliter ante epifcopum." Rubric from Bp. Lacy's Pontifical. 1 80 HDrneting of Deacons. in the Confecration of an Archbifhop or Bifhop the Litany is interpolated into the Liturgy, and confequently muft be faid by the Confecrator in his full Archi-epifcopal and Euchariftic veftments. If he delegates it to be fung by the Afliftant Bifhops, (the Gofpeller and Epiftoler,) they are already vefted in the veftments proper to the function. If, however, the Afliftant Priefts have been directed by the Archbifhop to fay it, they will be vefted in girded albs, amices, and white copes. 183. The colours of veftments for the Communion Office. HE Veftments of the altar and the minifters thereof will be of the colour of the day.* Clerics not miniftering at the altar will wear caflbcks, furplices, and hoods. " Then one of them, appointed by the Bifhop, (hall read the Gofpel/'f The Deacon appointed to read the Gofpel will be previoufly vefted in amice, girded alb, and maniple. He will carry his ftole in his left hand, and his dalmatic over his left arm. An acolyte will aflift him, before reading the Gofpel, to veft in the ftole and dalmatic ; as he fhould perform the function of a Deacon in the full diaconal veftments required by the rubric. An acolyte, while the Deacon is veiling, will replenifh the thurible (with a fpoon) from the incenfe-boat. " And here it mult be declared unto the Deacon, that he mult continue in that Office of a Deacon the fpace of a whole year (except for reafonable caufes it fhall otherwife feem good unto the Bifhop) to the intent he may be perfeft, and well expert in the things appertaining to the Ecclefiaftical Adminiftration. In executing whereof if he be found faithful and diligent, he may be admitted by his Diocefan to the Order of Priefthood, at the times appointed in the Canon, or elfe, on urgent occafion, upon fome other Sunday, or Holy-day, in the face of the Church, in fuch manner and form as hereafter fol- loweth." * In the Latin Church, in the " MifTa pro eligendo Summo Pontifice," the colour is red. " In Confecratione Summi Pontificis, . . . et eleclionis et confecrationis epifcopi," white. See Rub. Gen. Mi/. Rom. f " Putting on a tunicle, fhall, &c." Ordinal of 1549. of Iprieffs. 18 1 THE FORM AND MANNER OF ORDERING OF PRIESTS. When the day appointed by the Bimop is come, after Morning Prayer is ended, there mall be a Sermon or Exhortation, declaring the Duty and Office of fuch as come to be ad- mitted Priefts; how necefiary that Order is in the Church of CHRIST, and alfo how the people ought to efteem them in their Office." j 84. Habits of thofe who are to receive the Order of Prlejlhood. Firft, the Archdeacon, or, in his abfence, one appointed in his ftead, mail prefent unto the Bimop (fitting in his chair near to the holy table) all them that mail receive the Order of Prieilhood that day (each of them being decently habited) and fay," ,SSOCK, amice, girded alb,* maniple, and ftole (worn over left moulder and tied on right fide under the arm), and maniple. The folded chafuble may be carried on the left arm. __ N. B. When there are perfons to be ordained Deacons, as well as Priefts, the former ftand on the epiftle fide laterally, the latter in a femicircle before the Altar. The rubric directs the Ordination of Deacons to precede that of Priefts. But the Priefts are to be communicated before the Deacons. The proper Introit to the Communion is according to the Ordinal of 1549, " Expetfans expetfavi Dominum" Pf. xl ; or elfe this Pfalm, " Me- mentOy Domine, David" Pf. cxxxii ; or elfe this Pfalm, " Laudate Nomen Domini" Pf. cxxxv. 185. Veni Creator Spirit us and Ordination. [E Bifhop fings the firft verfe kneeling, without his mitre, turned to the altar. He then refumes the mitre and fits in his chair.t The next prayer following is faid without the mitre, __ ftanding before the chair and facing the Deacons to be ordained. The Bifhop's Deacon will kneel before him and hold the Service Book. N. B. The Priefts who join in laying on of hands ftand on either fide of the Bimop who fits in his chair, the Deacons in turn kneeling before him all the Deacons to be ordained Priefts kneeling in a femicircle. The Archdeacon mould take each candidate by the right hand and lead him up to the Bifhop. * r * Every one of them having upon a plain alb." Ordinal of 1549. f Cf. Rub. Pont. Rom. de Ord. Prefb. HDrtiering of 186. Paufe during Jllent Supplication . "After this, the congregation fliall be defined, fecretly in their prayers, to make their humble fupplications to GOD for all thefe things; for the which prayers there mail be filence kept for a ("pace." [RETHREN, let us all join in one prayer, that he, who is chofen for the help and furtherance of your falvation may, by GOD'S merciful gift, obtain the bleffing of the priefthood, fo that he may never be found unfit for his ftation ; but that by the privilege of his office he may receive the gift and virtues of the HOLY GHOST, through JESUS CHRIST our LORD. Amen." Old Galilean Form of Prayer for thoje about to be Ordained Priefts. 187. " Then the Bifhop mail deliver to every one of them kneeling, the Bible into his hand, faying,"* " And if on the fame day the Order of Deacons be given to fome, and the Order of Priefthood to others ; the Deacons mail be firft prefented, and then the Priefts ; and it mall fuffice that the Litany be once faid for both. The Collefts mail both be ufed ; firft, that for Deacons, then that for Priefts. The Epiftle mall be Epbef. iv. 7 13, as before in this Office. Immediately after which, they that are to be made Deacons (hall take the Oath of Supremacy, be examined, and Ordained, as is above prefcribed. Then one of them having read the Gofpel (which mall be either out of S. Matt. ix. 36 38, as before in this Office; or elfe S. Luke xii. 35 38, as before in the Form for the Ordering of Deacons,) they that are to be made priefts mail likewife take the Oath of Supremacy, be examined, and Ordained, as in this Office before appointed." Caution. DEACON will of courfe, during his diaconate, have pro- foundly ftudied every the minuteft detail of the Communion Office, and will have been careful to perfect himfelf in the duties of his fpecial function, for his habitual attendance on the Prieft in offering the Holy Sacrifice, is the beft of all preparation for the day when he mail be privileged to offer it himfelf.f A careful ftudy * " The Bible in the one hand, and the chalice or cup with the bread in the other hand, and fay." Ordination Offices, 1549. f " His expletis, et eis ad ordinem fuum reverfis Pontifex fedens cum mitra, et baculo, ad- monet eos, dicens : quia res, quam traftaturi eftis, fatis periculofa eft, filii dile&iffimi, moneo Contecrating of an arcfjfuftop or TBiftop. 183 of the ancient Liturgies together with the Sarum Rite, the Roman MifTal, and this Dirffforium, will enable the newly-ordained Prieft to celebrate with reverence and propriety. THE FORM OF ORDAINING OR CONSECRATING OF AN ARCHBISHOP OR BISHOP; WHICH IS ALWAYS TO BE PERFORMED UPON SOME SUNDAY OR HOLY-DAY. When all things are duly prepared in the church, and fet in order, after Morning Prayer is ended, the Archbifhop (or fome other Bifhop appointed) mall begin the Communion Service,"* 1 88. The Vejlments. PISCOPAL veftments. In addition to the ufual epifcopal veft- ments the Archbifhop will wear over his chafuble the pall,f and the crozier will be borne by one of his chaplains, chofen to act as crofs-bearer or "croyfer." The veftments of the altar, of the confecrator, and of the holy Minifters will be white. For the other arrangements and pofition the directions regarding the making of Deacons and Priefts mould be confulted. The altar lights will be lighted before the Archbifhop arrives at the altar. The two afliftant Bifhops will wear rochets, white copes,J and plain mitres, and though they act as epiftoler and gofpeller, they will not wear the maniple nor the ftole. The mitre given to the elected Bifhop is mitra fimplex. vos, ut diligenter totius Miffae ordinem, atque Hoftiae confecrationem, ac fraftionem, et com- munionem, ab aliis jam dodis Sacerdotibus difcads, priufquam ad celebrandum Miffam acce- datis." Pont. Rom. De Ord.Prefb. * " Then mall the Pfalm for the Introit and other things at the Holy Communion be," &c. Ordination Offices, 1549. " The Pfalm for the Introit at the Communion as at the Ordering of Priefts." Ordination Offices, 1549. f The Englim Archbifhops aflume the pall, as belonging to their fees. It is never worn over any veftment but the chafuble. J "Duo epifcopi, capis induti, deducant eleftum." Pont. Sarifb. Two BifLops (being alfo in furplices and copes, and having their paftoral ftaves in their hands). Ordination Offices, 1549. 1 84 Confecrating of an arc&Mftop ot 189. Habit of the Eletfed Bijhop. After the Gofpel, and the Nicene Creed, and the Sermon are ended, the elected Bifhop (vefted with his rochette*) fliall be prefented by twof Bifhops unto the Archbifhop of that province (or to fome other Bifhop appointed by lawful commiffion) the Archbifhop fitting in his chair near the holy table, and the Bifhops that prefent him faying," ROCHET, which is worn under a girded alb with its appen- dages, viz. amice, maniple, ftole crofled, and over all a cope. The colour white. During the LitanyJ the Archbimop will kneel at his fald- ftool with his face to the altar ; the two afTiftant Bifhops on each fide. The elected Bifhop will kneel at a faldftool placed for him below the platform of the altar. For further directions, epifcopal and otherwife, in fmging the Litany, fee the detailed directions regarding the ordering of Priefts. The Veni Creator ended, the Archbimop will ftand, ferved by the fenior Bifhop with the book. * " Confecratio epifcoporum Temper agenda eft die dominica, etexaminatio et profeffio eorum ante miffarum folemnia. Eleffus vero facerdotalibus indumentis induatur prater cafulam, pro qua induatur capa folempni et fie comprovinciales epifcopi deducunt eum per manus eorum, confecratore fedente fuper faldiftorium, in media magni altaris, dorfo verfo ad altare, fedilia epifcoporum in modum coronae a dextris et a finiftris elecH. Tune confecrator dicat." Rubric from Bifhop Lacy's Pontifical (Confecratio Epifcoporum). " The elected Bifhop having upon him ajurf/ife and a cope fhall," &c. Ordination Offices, 1549. f " Ut fine tribus epifcopis nullus epifcopus ordinetur." Council of Aries. " Eleclus ducatur ad locum fuum ; acoliti induant ilium fandalia, tunicam, dalmaticam et cafulam, poftquam confecrator dixerit," &c. Bp. Lacy's Pontifical, Confecratio Epifcoporum. The mitre is given fomewhat later, but immediately before the delivery of the "codex evan- geliorum." J " Cum Litania; et profternat fe ordinator fimul cum elefto et casteris epifcopis ante altare fuper faldiftoria ; epifcopus eleftus defuper ftramenta ad bafim altaris ; et dicatur litania ficut in ordinibus, et cum ventum fuerit ad verfum qui pro domino epifcopo cantatur, furgat con- fecrator, et dicat converfus ad eledlum fie : "Ut hunc eleftum beneJ-dicere digneris, Refp. Te rogamus," &c. Pont. Sarif. Conf. Elec. in Epif. Confccrating: of an atc&fuftop oc iSiiJop, 185 190. Ajjumption of the reft of the Epifcopal habit. Then fhall the Bifhop cleft put on the reft of the Epifcopal habit ; and kneeling down, feni, Creator Sfiritus, fhall be fung or faid over him, the -Archbifhop beginning and the Bifhops, with others that are prefent, anfwering by verfes, as followeth." HE two afliftant Bifhops will then veft the elected Bifhop with the tunic, the dalmatic, the gloves, the chafuble, and epifcopal ring, and put the plain white mitre upon his head, the elected Bifhop kneeling in front of the Archbifhop. 191. he Confecratlon proper or laying on of hands. | HE elected Bifhop will kneel, without his mitre, before the Archbifhop, who has refumed his mitre, fitting in his chair be- fore the midft of the altar.* The afliftant Bifhops will ftand on either fide the chair, the fenior on the right, the junior on the left hand of the Archbifhop. The Confecrator and afliftant Bifhops will touch the head of the elected Bifhop with both hands, and all three will fay the words " Receive the HOLY GHOST." An afliftant Prieft vefted in caflbck and?;cotta will kneel at the right of the Archbifhop with the Book, wHic'K mould be of folio fize, as more con - venient for the Confecrator to read from, the afliftant Bifhops continuing to ftand on each fide the chair as before. If the Archbifhop, following an ancient cuftom,t lays the Bible on the neck of the Bifhop before delivering it to him, he will, on receiving it from the fenior afliftant Bifhop, ftand and lay the book open upon the Bifhop's neck. The lower part of the book will touch the nape of the neck, and the junior afliftant Bifhop will fapport the (reverfed) book with his two hands. This is done in filence. The Archbifhop will then fit in his chair, and receive the Bible from the fenior afliftant Bifhop, and deliver it clofed to the confecrated Bifhop, who will lay his right hand upon it, whilft the fenior afliftant Bifhop fupports the * The following is the old Englifli rubric : " Confecratore fedente fuper faldiftorium, in medio majoris altaris, dorfo verfo ad altare, fedilia epifcoporum in modum coronas a dextris et a fmiftris elefti." Rub. Liber Pont. Exon. Con. Epif. f The old Englifh rubric at the laying the " evangeliorum codex" on the Bifliop's neck is, " Et duo epifcopi ponant et teneant evangeliorum codicem fuper cervicem ejus et fcapulas claufum." When the book is delivered later in the Service the rubric is " dat ei evangeliorum codicem." Pont. Sarif. et Exon. The direction in the text combines the two rubrics. 1 86 Confecrating; of an arcb&iftop or book by holding it on the right fide, and the junior affiftant Bifhop on the left, places his right hand under the book. 192. The Delivery of the Bible. "Then the Archbiftap flull deliver him the Bible, faying,"* llVE heed unto reading, exhortation, and doctrine. Think upon the things contained in this Book. Be diligent in them, that the increafe coming thereby may be manifeft unto all men. Take heed unto thyfelf, and to doctrine, and be diligent in doing them : for by fo doing thou fhalt both fave thyfelf and them that hear thee.f Be to the flock of CHRIST a mepherd, not a wolf; feed them, devour them not. Hold up the weak, heal the fick, bind up the broken, bring again the outcafts, feek the loft. Be fo merciful, that you be not too remifs ; fo minifter difcipline, that you forget not mercy ; that when the chief Shepherd mail appear you may receive the never-fading crown of glory ; through JESUS CHRIST our LORD. Amen." At the words, "Be to the flock of CHRIST a Shepherd," &c. the fenior afliftant Bifhop, receiving the Paftoral Staff from the junior Bifhop, may place the Paftoral Staff with the crook turned towards the Confecrator in the hands of the Bifhop, who receives it between his joined hands. The newly-confecrated Bifhop does not re-afTume his mitre till the clofe of the Service, when if it is his own Cathedral he mould be conducted to the Epifcopal throne. If in the Cathedral of the province, or other Church, he will go to the facrifty and unveft. The Confecrator will unveft at the faldftool. 193. Number of Chaplains to be f( occupied " at Ordinations. IGHT at Confecration of Bifhops;J Six at Ordination of Priefts and Deacons. * "Then the Archbifhop fhall Jay the Bible upon his neck, faying, &c." Ordination Offices, 1549. f " Then fhall the Archbifhop put into his hand the Paftoral Staff, faying, Be to the Flock," &c. Ordination Offices, 1549. J "Provided always, that every Archbifhop, becaufe he muft occupy eight chaplains at confecration of Bifhops, and every Bifhop, becaufe he muft occupy fix chaplains at giving of orders and confecration of churches, may, every one of them, have two chaplains over and above to the number limited unto them (viz. four)," &c. 21 Hen. VIII. c. xiii. f. 24, A.D. 1529. Statutes at large. APPENDIX I. ADDITIONAL CAUTELS. The Bread. |F the ordinary wafer-breads, fo eminently convenient, which are commonly ufed in the Weftern Church be not provided, it is very defirable that the bread or wafers mould be made in the Prieft's own houfehold. Doubtlefs fome of our Sifterhoods would gladly prepare the breads for the ufe of the Church. They may be either leavened or unleavened. The former is the more primitive cuftom, and is ftill that of the Eaftern Church ; the latter is more convenient, and is according to the ufage of the Weft. Wafers are preferable as they do not crumble. If ordinary bread be ufed, it mould be cut up into fmall fquares in the facrifty, and the crumbs cleared away before being placed on the credence. The Prieft's own bread mould be much larger than the fquares for the laity. Should ordinary bread be ufed, it ought to be new, as in that cafe it is not fo likely to crumble. The Wine. I RE AT care fhould be taken about the wine, to get it as pure as poflible.* Tent wine is the tradition of the Englim Church ; and when it can be had genuine is to be preferred. But this is rarely the cafe. The editor [of the Firft Edition] is convinced of this both from chemical analyfis, and from information * The Rev. J. Purchas, of Orwell Re&ory, fufpefting that even the facramental cup was not exempt from adulteration, procured a {ample of Tent from a London wine merchant, which he fent for analyfis. The refult was given by the chemical referee as follows : Rev. Sir Having completed the examination of the wine you fent me, I beg to fubmit the follow- ing analyfis: Litmus Paper indicated much acidity. Evaporated, it yielded 25 P.C. of a 90 derived from wine merchants themfelves. The wine ufed in many college chapels in Cambridge, is half good found port, and half as pure a Tent wine as can be procured. A wine fo prepared is fufficiently pure, of the required colour,* and its tafte is removed from ordinary affociations. The editor, Since he caufed " a firft-clafs fample" of tent to be analyfed, has ufed a cruet of three parts merry and one part Tent, j- The colour is dark and reddiSh, and the tafte pleafanter than the mixture of Port and Tent. Claret and AfmenhautTer are alfo pure wines of the required colour. The former was till lately ufed in the Royal Chapels, except in the German Chapel, where white wine is ftill ufed. White wine is alfo ufed very generally in the Weft, being considered moft convenient, as it does not ftain the altar linen. Red wine (Malaga) is ufed on feaft days in the Latin Church in fome countries. Where there is a daily celebration it might be expe- dient to ufe white wine on ferial days and red on feftivals. It is greatly to be defired that more care mould be taken in preparing the oblations. It is believed that the careful ftudy of the Cautels of the Englifh Church ufed in times of old (which have already been given) will be the means of wakening many priefts to a fenfe of what is due on the fcore of reve- rence in fo great a myftery. It mould alfo be remembered that very nearly the whole of the Cautels are to be found in the Provisions of the Canons and Conftitutions of the Church of England paffed before the Sixteenth century, and that fuch of them as are confident with the Structure of our Service Book have the force of ftatute law in virtue of 25 Henry VIII. c. 19, 7, and 35 Henry VIII. c. 16, 2. thick fyrupy fubftance, confifting almoft entirely of treacle; which fubftance, when ignited, left 0.78 per cent of afh, differing both in quantity and chemical compofition from the afh of the genuine grape juice. It does not, however, owe its colouring matter to the ordinary fub- ftances ufed for colouring dark wines, fuch as logwood, brazilwood, elderberries, or mulberries. From the refult of my examination, I am of opinion that the fample of wine you fent me was a compound of treacle, fpirits of wine, water, and a fmall quantity of a genuine but very four wine. Monthly Domeftic Circular. * "Is the wine for the communion white, or reddifh, which mould refemble blood, and doth more effectually reprefent the LORD'S Paffion upon the crofTe?" Bp. Montague's Articles of Inquiry. Tit. Hi. 14. f " Tent" is ordinarily a mixture of the lees of merry and treacle. But many of the com- pounds fold under the name of "Tent" have only fo very fmall a quantity of wine (and that bad) in their compofition as not to be wine at all. Cautete* 191 Of the Veiling of the Crofs and Pittures, &c. at Pafion-tide. [ROM the Evenfong of the Saturday before PafTion Sunday, or the fifth Sunday in Lent (i. e. on its firft vefpers), the altar crofs and other crofTes, images of the faints, and pictures fhould be covered* till the Celebration on the morning of Eafter Eve. They are then re-covered until evenfong the firft vefpers of Eafter Day. The veils ufed for this purpofe mould be either of black or purple fluff, having neither emblems of the Paflion nor figures worked on them. Of the Folded Chafuble. f the celebration of the Holy Eucharift the celebrant always wears the veftment (chafuble) over the alb. The celebrant never ufes the copej except at the Mijfa ficca (which mould never be ufed except on Good Friday). * They remain veiled, even fhould the feaft of the faint to whom the church is dedicated, or the feaft of the dedication of the church, occur. f In the Firft Book of Edw. VI. the celebrant is ordered to wear "a veftment or cope." 1 The chafuble was always called, by way of excellency, " the veftment." It has been thought that the allowance of the cope refers to the cafe of a Mi/a Jtcca, which ought never to take place except in the inftance in the text. A large number of examples of the ufe of copes at the Eucharift have been already provided by the Editor of Hierurgia Anglicana. They were worn it appears at Lichfield, Salifbury, Exeter, Wells, Durham, Ely, Hereford, S. Paul's, London, and Weftminfter Abbey. More than thirty years ago a crimfon cope was commonly ufed at a parifh church in Leicefterfhire, in the prefence and with the approbation of the late Bifhop Ryder of Lichfield. J In the weft the cappa magna is quite diftinft from the pluviale (cappa pluvialis) or cope. The former is now no longer a large cope, but a rich drefs worn by certain Canons, Bifhops, and Cardinals. There ufed alfo to be a diilindtion between the cappa cboralis (the quire cope) and the cappa pluviale (the proceffional cope), the former being the richer veftment. There is now no difference. 1 "In thefe Injunctions, &c. (viz. the Injunctions and Advertifements of Elizabeth as well as the Canons of 1603), the ' Principal Minifter' with the ' Epiftler and Gofpeller ' are directed to wear copes. And al- though copes have been worn in the Englifli Church at the Coronations to this day, and in fome cathedrals, as at Durham, to the reign of George III ; it is pro- bable that the term included the chafuble with the tunicles, which, in both Eaftern and Weftern Churches, were the correct veftments for the Adminiftration of the LORD'S Supper, the cope being more of a Procef- fional Veftment. The word Cappa (cope) which as well as Cafula, was formerly ufed to fignify the Cha- fuble, may have given rife to this confufion of the Cope with the Veftment. 'Prefbyter, fi refponforium cantat in mifla, vel quaecunque agat, cappatn fuam non toilet; fi Evangelium legat, fuper humeros ponat.' (Theodor. lib. de Posnit.) 'This cappa is evidently our chafuble.' See Rock's Church of our Fathers, vol. i. p. 382. It may be here added that the cope is worn by the Archbifhop of Rheims at the coronation of the French King." Cleaver's edition of Bp. Wil- fon's " Short and Plain Inftruclions for the better un- derftanding of the LORD'S Supper." P, 267, 192 The folded* chafuble (planet a plica to) fhould be worn by the Deacon and Sub-deacon inftead of the dalmatic and tunic, throughout Advent and Lent, except on the Sundays Gaudete and Ltetare, viz. the third Sunday of Advent and fourth Sunday in Lent, when purple ornaments of more than ordinary coftlinefs mould be ufed; and on other fails, except they be vigils of Saints' Days. It is alfo worn on the vigil of Whitfun-Day before the Celebration and on the Ember Days at Whitfuntide. The chafuble is folded before the breaft on thefe occafions, taken off at the reading of the Gofpel, and then placed (folded) over the left moulder, over the ftole : or in its ftead a wide purple ftole is ufed in form of a folded chafuble ; after communion the Deacon refuming his chafuble as before. The Sub-deacon in like manner puts off his folded chafuble at the reading of the epiftle, which he does in his alb and maniple only ; after this he refumes his cha- fuble (-planeta) as before. The broad purple ftole is not unfrequently fubftituted altogether for the folded chafuble (planeta), but this is not fo correct. Where neither the planeta nor broad purple ftole are ufed, the Deacon mould wear only the alb, ftole and maniple, and the Sub-deacon the alb and maniple. Of the Preparation of the Altar and its Ornaments for the Holy Communion. SHE Altar mould be duly vefted before fervice, and the orna- ments placed on the fuper-altar. The brafs book-ftand will be placed at the north fide. At Solemn Service the Book is placed open on the ftand : at Low Service the Book is placed clofed on the ftand, as it is then opened by the Prieft at the altar. When the Book is on the north fide it fhould be placed corner- wife, fo that the Prieft faces north-eaft. When it is on the fouth fide, it fhould be placed fquare with the altar, fo that the Prieft reads facing eaftwards. When the Prieft ftands in the midft of the altar, the Service Book mould be on his left hand (ad latus evangelii) a little flanted that he may read without difficulty. As he ftands facing eaftwards, it cannot be placed im- * The colour of planeta is purple except on the Whitfuntide Ember days, when it is red. The chafubles are ufually folded outfide and not turned up underneath. Cautete, 193 mediately in front of the celebrant, as it would interfere with the corporal and chalice. At Solemn Service the chalice fhould be placed upon the altar before Service, at Low or Plain Service the celebrant carries it himfelf when he goes to the altar. The Sign of the Crofs. HEN the celebrant himfelf blefles with the Crofs he places his left hand upon his breaft, and makes the fign with his right hand. In blefling anything upon the altar the left hand is laid upon the menfa; while if fuch blefling takes place during the Celebration of the Holy Eucharift, the left hand is to be laid outftde the corporal if before the confecration of the elements, upon the corporal if afterwards. Directions for the Celebrant. jHE Celebrant mould keep his head and body erect, but his eyes bent downwards even when turned towards the faithful, fo as to avoid diftraction. When he turns to the people, he turns from left to right, that is, (landing in front of the altar facing eaftwards, he turns round towards the fouth or right fide, (epiftle corner) ; when he turns again to his Normal Pofition at the altar with his face eaftwards, he turns in the fame way, i. e. from left to right. When the hands are "elevated," they are raifed with the palms fronting each other, fo that the tips of the fingers can be juft feen above the moulders. The Collects are faid with "extended and elevated hands," but the hands are "joined" again at the clofe, " through our LORD," &c. The Nicene Creed is faid according to the ancient Englim ufe, (imply " junctis manibus." In the Weft the hands are elevated and extended at the intonations and then joined. The celebrant* firft (lands humbly before the fteps of the Altar, he then afcends to the midft of the Altar, after which he takes up his pofition at the north-fide. * See the Ecclejiajlic, vol. xx. p. I93> for a very valuable article (which has alfo been re- printed and publifhed in a feparate form) on " The Pofition of the Prieft at the Altar." CC As there is in the minds of fome an unaccountable confufion between the north-Jide of the altar and the north end* thereof, it may be well to define exactly what is evidently meant by the term north-fide. It is difficult to conceive how any one moderately acquainted with the ancient and the mediaeval Liturgies, in neither of which is anything ever ordered to be done at the end (or fhort fide) of the altar, mould conceive that the north-fide ever meant the north end. Dr. Littledale's remarkable pamphlet on this fubject mould be carefully ftudied. T/ie parts of the Altar. HE old Englifti rule was for the Prieft at firft^ \. e. at the tc Aufer a nobis" &c. after the Pr*eparatio which was faid " ante gradum Altaris" to ftand in medio^ altaris, and before the Introit to ftand " in dextro cornu altaris" where everything (except only the Gloria in excel/is which was fung in the midft of the Altar with extended hands) was faid before the Epiftle. The Gofpel was faid or fung " in finiftro cornu altaris" The Creed and everything after it cc in medio altaris" As the Prieft ftood in front of the altar facing the eaft, the gofpel corner or north fide would be on his left, the epiftle or fouth fide on his right. None of the old Rubrics fpeak of anything to be done at the end of the altar. When the Reformers tranflated and re- arranged the old Service Books, they ordered in Edward Vlth's Firft Book, the Prieft to begin the Celebration, " ftanding humbly before the midft of the Altar ;" but in the Book of 1 55 2{ the part of the Communion * The ftrange practice of ftanding at the north end of the altar did not begin to be general till about a hundred years ago. It originated, however, with the Nonjurors : probably from a mifapprehenfion of the terms north and fouthyfoV; in the ancient Liturgies. Before the time of the Nonjurors, whenever " end " was ufed, it was fimply as the Englifh tranflation of cornu, and not the end, or fhort fide, of the menfa. It is fo ufed in Laud's Book, " the Pref- byter ftanding at the north fide or end thereof," viz. ad latus feptentrionale, vel, ad cornu Evangelii. See " The parts of the Altar," p. 167. f " North-fide.} Antiquitas vero ad medium Divini Altaris adftitit." Eccl. Hier. cap. 3.' J About this time it became the unfeemly practice of the Puritan party to fet the Altar table-wife, in which cafe, if the Prieft ftood as of old, in dextro cornu, his Service Book, &c. would hide the chalice, which the Puritans defired fhould be fcen throughout the whole func- tion, therefore the north fide was fubftituted for the fouth fide. It would alfo prevent the 1 "jcai vi-fyapivbiv rci \iipaQ vSan rov \tpapxov archia, cap. 3, Op. p. 188, A." Cofin's Works, vol. /cat rStv (tpswv, 6 [j.tv \epapx>]G iv fi'cff^ TOV Qvaiaa- v. p. 308. rijpiov KaQiaraTai. S. Dionyf. Areop. de Eccl. Hier- Cautete, 195 Office which was faid by the Prieft in the unrevifed fervice at the fouth fide (in dextro cornu), and in the Book of 1549 "afore the middes of the Altar," was directed to be faid "at the north fide" (in finiftro cornu). Had they intended the Prieft to ftand at the north end facing the fouth they would have faid fo, and would not have ufed a technical term (north-fide) which every Prieft knew to mean the part of the altar on the left of the midft thereof. But ftriftly fpeaking, the north or gofpel " fide " and gofpel or left "corner" are not fynonymous (fee the Illuftration of the Diagram of the Menfa of an Altar). The north "corner" is the extreme point, fo to fpeak, of the front of the altar, going northwards thence to the middle is the " north-fide." As a collateral proof the prefent Roman MirTal may be quoted as to the technical meaning of " fide" and " corner" as oppofed to " end." This is quite plain in the Rubrics about incenfing, as e.g. " procedendo thurificat aliud latus altaris triplici ductus ufque ad cornu Evangelii" Rit. Cel. MifT. Tit. iv. 4. But prac- tically the two phrafes are often interchanged in the Roman Mifial. The north and fouth fides and corners of the altar are called Gofpel and Epiftle fides and corners, in reference to the reading of the Gofpel and Epiftle therefrom, and left* and right fides and corners in reference to the pofition of the celebrant ftanding with his face to the altar. In the Creed the Prieft genuflects^ at "was incarnate .... made man." During the finging of the Creed (after the Intonations') the cele- brant may fit between the Deacon and Sub-deacon at the fouth fide, If the Prieft deputes the Epiftoler and Gofpeller to fay the Exhortation and Invitatory, he himfelf remains in his Normal Pofition. At the Surfum Corda he raifes his hands, the palms facing each other breaft high. In confecrating the elements the Hereford Miflal has the following rubric immediately before the words of Confecration, " inclinet fe ad hoftiam, et diftincle dicat." The traditional manner of this inclination is to reft the elbows on the Altar, inclining moderately. The BlefTed Sacrament mould be held between the finger and thumb of both hands. The Prieft then Prieft, when the Altar was table-wife arranged, from ftanding on the fouth of the Sacrarium with his face to the north, as was the cuftom of fome puritan ecclefiaftics. * In the Roman Miflal the Epiftle fide is called the left, and the Gofpel the right fide, but this with reference to the crucifix on the altar. This arrangement, in the weft, dates from 1485, when it was laid down as a rule in the Roman Pontifical, publifhed at Venice. See Mafkell's Anc. Lit. p. 19, note 19, 2nd Edition. f This is the only genuflection before the Confecration. 196 ftands erect and elevates It. The fame form is obferved with the chalice, which is held by the knob with both hands. When the Prieft /ry? takes the chalice into his hand, he holds it in his left hand beneath the bowl. After the Confecration, the Prieft's forefinger and thumb having once touched the Blefled Sacrament, are not feparated, fave to touch it in com- municating himfelf or others, in blefling or fuch-like neceflity, until after the ablutions. The thumb and forefinger are kept clofed,* in cafe any particle of the BlefTed Sacrament mould reft upon either, and fo be loft or defecrated. The celebrant kneels and adores after the confecration of each fpecies. The celebrant on communicating the faithful mould hold the pyx, paten, or ciborium in his left hand, and ftanding in the midft of the Altarf with his right hand mould make the fign of the crofs over them. He then goes to the Epiftle corner and begins to communicate them, making again over each the fign of the crofs. If the Prieft has to duplicate, i. e. to celebrate twice in one day, he muft not drink the ablutions, which muft be poured into a chalice and left for him to confume at the fecond celebration. For to drink the ablutions would be to break his faft. When the Prieft is about to return to the facrifty, he ought to refume his birretta. Additional Notes for Deacon and Sub-deacon. w HE Deacon and Sub-deacon having preceded the Celebrant as far as the fancluary, afcend with him, the Deacon on his right, the Sub-deacon on his left. They paufe and ftand in humble adoration before the fteps of the altar. When the Celebrant * Et ex tune illos digitos cum quibus levavit corpus Chrifti teneat junflos ufque ad ablutionem, nifi cum neceffe fuerit. Poft haec cum aliis digitis, difcooperiat calicem, et teneat earn per medium et dicat : Simili modo pofteaquam ccenatum eft. Hereford MiffaJ. f The Prieft may here fa.y,fecreto, "Etce agnus Dei, ecce qui tollit peccata mundi" and then, " D omine, non fum dignus, ut intres fub tettum meum,fed tantum die verbo, et Janabitur anima mea" The Prieft will be careful to teach young perfons at Confirmation, on preparing for their firft Communion, how to take the Holy Sacrament, viz. thus the right hand fhould be extended flat, quite clear of the body, and refting on the left for a fupport at right angles, fo as to make the fhape of the crofs, and to fay Amen at the firft claufe of the words ufed in de- livering the Sacrament. See " Guide to the Eucharift." London : Mafters. IDireftiong for Deacon ann ^>ufMieacon. 197 advances to the centre of the altar, the Deacon afcends to his right hand, the Sub-deacon to his left. (b) When the Introit is fung the Prieft goes to the Book on the north- fide (ad latus Evangelii) while the Deacon ftands on his right on the fecond ftep, and the Sub-deacon on the right of the Deacon on the third ftep. (c) At the recitation of the Ten Commandments the Deacon pafles to his ftep on &zfouth-Jide (ad latus Epiftolertiers, 201 Acolytes hold their hands joined (junffis manibus] before their breafts. When one hand is occupied, the other mould be laid on the breaft. In choir, when a reverence is to be made, it is ufual to make it firft on the Gofpel fide, then on the Epiftle fide, always commencing with the higheft dignitary. Pofition of Acolytes. Holy >< Altar. Prieft. Sub-deacon. Deacon. Acolyte. Acolyte. Affiftant Prieft. Acolyte. Acolyte. Ceremoniarius. Thurifers, with Incenfe Boat-bearer. Dire 51 Ions for Servers. |T Plain Service (i. e. when the Service is faid) the Celebrant is aflifted by one ferver, who mould be vefted in caflbck and cotta* at leaft a quarter of an hour before Service. He will aflift at the lavatory, -\ when the Prieft wafhes his hands before vefting. He will then ftand on the left of the Prieft and aflift him to veft. He mould be careful to fee that the alb hangs equally on all fides, about an inch from the ground ; and that the ftole is crofled in the middle near the lower part of the neck, and folded fo as to remain covered by the chafuble, but fo that the ends may be vifible below. The chafuble mould be fo arranged that the Prieft may put it on himfelf ; yet, if he defire it, the Server may veft him with it. Before Service he will have placed the elements and cruets, &c. on the credence, and have lighted the Altar lights, if this be not done by the Sacriftan. * Servers never ufe the birretta. f Every facrifty ought to be provided with a lavatory. D D 202 appentur. In leaving the facrifty he will precede the Prieft and carry the Service Book, taking care not to difplace the markers, which the Prieft has placed therein. He will carry the book with both hands, ftraight before the breaft, the opening towards his left. He will bow and ftand before the loweft ftep on the Epiftle fide when the Prieft afcends to the midft of the Altar, and will receive his birretta from him as he pafles. He will firft place the Prieft's birretta on the credence, and then place the Service Book clqfed on the ftand, on the north fide (it mould be placed cornerwife with its back to the north-eaft), with the opening of the book towards the Prieft. The Server, while the Prieft privately fays the Introit, ftands upon the firft ftep on the right of the Prieft. When the Book is on the Gofpel fide the Server kneels on the Epiftle fide of the celebrant ; when the Book is on the Epiftle fide the Server kneels on the Gofpel fide. When the Prieft is in the midft of the Altar the fame rule holds, and the Server is on the Epiftle fide. Throughout the Service the Server mould be in uniformity with the Prieft in making the fign of the crofs, bowing, &c. and he mould be care- ful never to leave the Prieft alone at the Altar. At the Offertory, the Server will bring the elements from the credence ; firft the breads, then the cruets the wine in his right hand and the water in his left ; and, where it is cuftomary, the veflel for the Prieft to warn his fingers, together with a towel or napkin, which, folded, may hang over the acolyte's left arm. He will afterwards place the alms-dim on the cre- dence after it has been offered. He then returns to his place, and kneels on the Epiftle fide. At the Prayer of Humble Accefs the Server kneels immediately behind the Prieft. At the Prayer of Confecration he kneels throughout on the platform, not behind the Prieft, but a little on the Epiftle fide. At the elevation he will take the chafuble in his left hand, juft lifting it when the Prieft elevates the paten and the chalice ; when the Prieft genuflects the chafuble is riot held. At the Elevation he will bow down in profound adoration. The Server does not rife till after the Communion of the Prieft. During the Communion of the faithful the Server mould continue to kneel. He will ftand on the lower ftep facing the eaft at the Gloria in excelfis, and kneel down there when the Prieft gives the Blefling. Immediately after the Bleffing he rifes and goes to the credence to have the cruets in readinefs for the purifications. Taking the wine cruet in his right hand, IDireftions for >ertier$. 203 he pours (i) a little wine into the chalice, then (2) a little wine and water from the cruet in his left hand over the ringers of the Prieft, and finally (3) a little water. When the Celebrant has defcended to the fanctuary platform with the chalice, the Server will take his birretta from the credence and hand it to him with his right hand, in fuch a manner that it may be conveniently taken. He will then take the Service Book from the defk and precede the Prieft to the facrifty. On reaching the facrifty the Server will ftand a little afide, and as the Prieft pafles him will make a reverence. Having laid down the Service Book, he will aflift him to unveft. In receiving the alb, he will be careful not to trail it on the ground. If the Prieft mould warn his hands, as is moft likely, the ferver will aflift at the lavatory. When all is done, he will make a final reverence to the Prieft. He will then, with the proper extin- guifher, return to the altar and put out the candles, firft the light on the Gofpel fide, then that on the Epiftle fide. They mould always be put out with the extinguiftier, and never left fmoking. The lights are fometimes extinguished by the ferver while the Prieft is going to the facrifty. N. B. (a.) Whenever the Server pafTes the altar, he will bow to the crofs, crucifix, or picture of our LORD JESUS CHRIST on the Crofs. (|3.) After the confecration, in pafling before the Blefled Sacrament, the Server will be especially careful always to genuflect with great reverence. (y.) The Server will fee when the Service Book is on the ftand at the Gofpel fide that it be placed corner-wife, fo that the Prieft faces north-eaft. When it is on the Epiftle fide, it mould be placed fquare with the altar, fo that the Prieft faces eaftwards. (J.) When the Prieft takes his pofition finally at the midft of the altar at the creed, the Book is placed a little on the Gofpel fide of the centre of the altar, onlyjuftfo much Jlanted as to enable the Prieft to read eafily as he ftands with his face due eaft. (s.) After the celebration is over, if the Sacriftan be not at hand, the Server will affift the Prieft to warn and carefully put by the facred veflels. (f.) He will then carefully fold and put by the veftments, and place the ordinary cover of green filk on the. tQp,.,of the altar. (>i.) He fhould remember that the veflels have touched CHRIST, that the facred veftments have been very near to HIM, that he himfelf " has been with JESUS " and fo he will perform thefe pious duties with a reverent cheerfulnefs and an earneft care, doing them with all his might as unto the 204 LORD and not unto man, and he will find his fervice acceptable to our LORD. (0.) When there are great numbers to communicate, a Prieft (or Priefts) could put a furplice and ftole (pendent) over his caflbck and leave his place in the choir for the miniftering of the chalice. This is quite neceflary when there are many communicants. The Prieft (or Priefts) may if he pleafe wear the furplice from the beginning of the fervice, fo long as he keeps his place in choir and does not advance to the fanctuary, till it is the time of communion, if he is going to communicate, or if not, he will receive the chalice, (or chalices), from the Prieft to communicate the faithful. Directions as to Chalices and Patens. More than one Chalice not to be placed upon the Altar. The mode of ufing a fecond Chalice if necejjity requires. HEN there are a very large number of communicants expected, the Celebrant had better confecrate two or more large chalices for the communion of the faithful. And it is well in addition to the breads on the corporal and Paten to confecrate a large number in a Ciborium, from which either the Paten may be replenished, or the faithful may be directly communicated. Sometimes the wine is confecrated in a large Flagon* or Cruet, and the Chalices are fupplied from the Cruet at the time of communion. If fo, the Cruet will be prepared with water in the fame manner as a Chalice at the Offertory. The firft ufage is much to be preferred. " Calices plures in altarl non fonendi. A.D. 731, Greg. III. ad Bonifa- cium, Tom. ii. Conciliorum, conftituit, ne in MifTarum folemniis, duo vel tres Calices in alrari ponerentur, quoniam id parum Chrifti inftitutioni con- veniret, qui de uno et eodem Calice omnes communicaflet. Unde colligere licet, fanguinem non fuifle facratum in Calicibus minifterialibus, fed in alio quodam, et ex illo deinde transfufum in minifteriales, ad ufum populi." Jo. Ste. Durantus de Ritibus Ecclefias. Lib. i. cap. vii. fee. 5, p. 70. Paris, 1632. * " And here he is to lay his hand upon every veflel (be it chalice or flagon) in which there is any wine to be confecrated." Rubric, Book of Common Prayer. Solemn OEucfmrifttc ^ertrice. 205 This manner of communicating large numbers of the faithful in an ex- peditious manner, mould always be adopted at the early Plain Service on the great feftivals, &c. It ought not to be necefTary at the mid-day Solemn Celebration, when it is fuppofed there will be fewer communicants, though a larger congregation ; for the faithful mould have communicated at the early celebration, and ought to be prefent fimply for purpofes of worfhip and Euchariftic adoration at mid-day. Solemn Euchariftic Service fung in prefence of a El/hop afjifting pontifically. [HE Bimop mould on the great Feftivals affift at Solemn Ser- vice, vefted in amice, rochet, ftole, paftoral crofs, cope, and mitre. He will occupy the throne, and be affifted by two Priefts, if poffible Canons, and two Deacons in furplice and amyfs. Unlefs the Bifhop affifts at the throne vefted in the facred veft- ments he does not ufe the paftoral ftaff. The Bifhop at firft proceeds to the midft of the altar with his affiftants, who then retire behind. Having given up the paftoral ftaff and mitre, he goes to the north fide of the altar, accompanied as above by the Celebrant and Sacred Minifters, and the Introit will begin, which ended, the Bifhop will (ing the Pater Nofter 3 Colleft for Purity, and the Ten Commandments. The Bimop does not fing any other part of the Service, except the abfolu- tion which is pronounced ftanding up and turning to the people until the final blefTmg. The Book of the Gofpels is brought by the Sub- deacon to be bleffed by the Bifhop. The Bifhop is ferved throughout with a Service Book by one of his AfTiftant Priefts. In giving the pax and bleffing, he ftands with his affiftants on either fide facing the fouth-weft. At the pax he extends his arms, and at the bleffing holds in his left hand the paftoral ftaff, making the fign of the crofs over the people with his right. 206 A FORM* of Confecration, or Dedication of Churches and Chap- pels, according to the Ufe of the Church of IRELAND.^- 11 The Patron, or the Chief of the Parifh where a new Church is eredted, is to give timely Notice to the Bifhop of the Diocefs, and humbly defire him to appoint a convenient time, fome Lord's-Day, or other great Feftival of the Church, for performance of the Solemnity. 11 At the Day appointed, the Bifhop, with a convenient Number of his Clergy, (of which the Dean or Archdeacon to be one) and the Chancellor of the Diocefs, and his Regifler fhall come between the Hours of Eight and Ten in the Morning ; and when they are near, the Bell is to ring till they be entered into the Church appointed to be confecrated. IF Firfl, the Biihop and his Clergy, together with the Patron or his Deputy, (hall go round about the Ccemetery or Churchyards; which done the Biihop and his Clergy mall enter into the Church at the Weft Door, the Patron and People itanding without, while the Bifhop and Prieil do veltj themfelves in their refpedtive Ecclefiaftick Habits. 11 When they are vefted, they fhall kneel down in the Body of the Church, with their Faces to the Eaft, and fay together, UR Father, which art in heaven, Hallowed be thy Name ; thy kingdom come ; thy will be done in earth, as it is in heaven : Give us this day our daily bread, and forgive us our TrefpafTes, as we forgive them that trefpafs againft us ; and lead us not into temptation, but deliver us from evil. Amen. If Then the Bifhop fhall pray. Prevent us, O Lord, in all our doings with thy moft gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorifie thy holy Name, and finally by thy mercy obtain everlafting life ; through Jefus Chrift our Lord. Amen. U Then riling up, they fhall go together to the Wefl Door, and the Dean or Archdeacon on one Hand, and the Chancellor bn the other, fhall bring the Patron to the Threfhold of the Weil Door, and prefent him to the Biihop ; who fhall thus fay to him : SIR, I am come hither at your defire ; I afk therefore for what intent you have defired my coming ? 1T The Patron fhall anfwer; or fome of the Clergy at his requell anil appointment fhall anfwer for him. * The typographical arrangement, capital letters, &c. are accurately reproduced from the original edition. f- From " the Book of Common Prayer, and Adminiftration of the Sacraments, and other Rites and Ceremonies of the Church, according to the Ufe of the Church of Ireland, &c. Dublin : printed by and for George Grierfon in EfTex Street. 1736." This order to veft in church does not imply that they were without furplices before, but only refers to the fpecial veftments. Ed. D. A. a jForm of Confecration of Cjwtc&es. 207 He hath, [or mutatis mutandis,'] I have caufed a Houfe to be built for the fervice of God, and the publick Miniftries of Religion, and feparated a burying place for [his or] my dead ; and [his or] my humble defire is, that it may be fet apart from all common and prophane ufes, and dedicated to the honour of God by your Prayers and holy Miniftries, according to the Word of God, and the Laws and Cuftoms of this Church. f Then (hall the Bifhop fay, Whiles it remained, was it not thine own ? and before it is given to God, was it not in. thine own power? but when once you give it to God, it can never be recalled; but is in his propriety for ever. ^1 The Patrtm or his Deputy mail anfwer. I humbly defire he will be gracioufly pleafed to accept it, and that it may remain his own for his fervice and his honour for ever. If Then (hall the Patron kneel down and receive the Bifhop's bleffing in the words following. f The Bifliop laying his hand upon, or lifting it over the Patron's head, (hall fay, The Lord blefs you and profper you ; the Lord make his face to (hine upon you, and be merciful unto you. Remember thy fervant, O God, concerning this alfo; accept his gift, fandtifie his heart, purifie his intentions, reward his loving-kindnefs, and fpare him according to the greatnefs of thy mercies. Enrich him and his family with all bleffings of thy Spirit and thy Providence for ever, through Jefus Chrift our Lord. Amen. And now in the Name of God, and to the honour of our Lord Jefus Chrift, let us perform this Miniftry. U Then the Patron arifing, the Bimop (hall call for the Inftrument of Donation, which the Bi(hop receiving from the hands of the Patron, (hall deliver to the Regifter, to be read publickly in that place. ^1 Which being done, all may enter into the Church : then (hall the Bimop, attended by his Clergy, kneel in the body of the Church, before the Chancel door, at a Convenient dif- tance upon a foot-ftep raifed higher than the floor, and (hall fay, Let us pray. I. I Cbron. xxix. 10, &c. Blefled be Thou, O Lord God, Father of our Lord Jefus Chrift for ever and ever. Thine, O Lord, is the greatnefs, and the power, and the glory, and the victory, and the Majefty : All that is in the heavens, and in the earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as head over all. Both riches and honour come of thee, and thou reigneft over all; and in thine hand is power and might, and in thine hand it is to make great, and to give ftrength unto all. Now therefore, our God, we thank thee, and praife thy glorious Name, that thou haft put it into the heart of thy fervants to build a houfe for the honour of thy Name, and the fervice of thy Majefty. O Lord our God, What are we, and what is thy people, that from thy fervants anything mould be given and offered unto thee by us? All things come of thee, and of thy own we give unto thee. But we know alfo, O God, that 208 thou trieft the hearts, and haft pleafure in uprightnefs. O Lord God of our fathers, God of mercy, and Father of Men and Angels, keep this, and all thankfulnefs and piety, and devotion in the imagination of the thoughts of the hearts of thy fervants for ever; and profper thou the work of our hands unto us, O profper thou our handy work. Confirm this thing which thou haft wrought in us, from thy holy Temple, which is in Jerufalem, which is from above, and is the Mother of us all. And for ever be pleafed to imploy us in thy fervice, to ftrengthen us in all obedience, to lead us in the way everlafting, and to accept us in thofe religious duties which we mail perform by thy commandment, and by the affiftances of thy holy Spirit, through Jefus Chrift our Lord. Amen. II. O Almighty and Eternal God, Who by thy Immenfity filleft all places both in heaven and earth, and canft not be limited nor circumfcribed in any : Thou art the moft High, and dwelleft not, as we do, in houfes made with hands ; for Heaven is thy Throne, and the earth is thy Fooftool ; and what houfe can we build for thee ? And what is the place of thy reft, that we can furnifh out for thee? Surely every place is too little and too low for thee, who dwelleft on high, and thy glory is above the heavens : And yet thou humbleft thyfelf to be- hold the things that are in heaven and earth, and thy delight is to be with the fons of men. Thou fpeakeft out words, thou complied with our weaknefles, thou accepted our fervices, and wilt be wormipped and ador'd according to what thou haft put into our power. Thou therefore haft been pleaf'd in all ages to meet with thy fervants in places feparate for thy wor- fhip and for the invocation of thy holy Name. In Paradife there was a proper place which thy fervant Mofes called The prefence of the Lord; and thy fervant Abraham called on thy Name in the place of the Altar, [Gen. xiii. 4]. And thou didft meet the Patriarch Jacob at Bethel, and he confecrated a ftone for thy memorial, and it became dreadful and venerable, the houfe of God, and the Gate of Heaven, [Gen. xxviii. 17], And Rebekah had a proper place whither fhe went to enquire of the Lord. Thou alfo didft fill the Tabernacle with thy pre- fence, and the Temple with thy glory; and when the fulnefs of time was come, thou, by thy moft holy Son, didft declare that thou wilt be prefent in all places, where two or three are gathered together in thy Name ; and that amongft all Nations for ever thy houfe mail be called the houfe of prayer; and by thy Apoftle haft fignified to us, that our dwelling-houfes are to eat and drink in, but that we muft not defpife the Churches of God. For thou art a jealous God, and wilt not endure that thy Temples mould be defiled.. Our God is a confuming fire, and he that defiles a Temple him will God deftroy. Therefore, in confidence of thy goodnefs, in expectation of thy favours, in full affurance of thy promifes, in obedience to the manifold declaration of thy pleafure, and in imitation of the piety of thy fervants, who in all generations of the world have feparated places and houfes for thy fervice, and left great monuments of their piety for our comfort and ex- * HavrtQ 67rt r6 ample, that we may come together into one place,* and by a join'd prayer, wreftle with thee for bleffin g s and not depart thence till thou haft blefled us : " ^ e ^7 fervants walking in the fteps of their moft holy faith, partakers of the fame hope, fellow Citizens with the Saints, and of the houfehold of God, are this day met together in thy fear and love, to dedicate a houfe to thee, and to the glories of thy Name, that we may not negledl the aifembling of ourfelves together, but meet here to implore thy mercies, to deplore our fins, to deprecate thy anger, to magnifie thy goodnefs, to celebrate thy praifes, to receive thy Sacraments, to blefs thy people, and to per- form all Miniftries of Salvation. a jForm of Confecration of Clwrcfjes. 209 Be pleafed, therefore, moft gracious Lord and Father, to accept the devotion and oblation of thy fervants : admit this place and houfe into a portion of thine own inheritance : Let it be a refting-place for thy feet, and the feat of thy gracioufnefs. Depute thy holy Angels to abide here, to defend thy fervants, and to drive away all the power of the Enemy. Place thy Mercy-feat among us alfo : Let thine eyes and thine ears be open towards this houfe night and day, and hear the prayers of thy people which they fhall make unto thee in this place ; granting to them all the graces which they fhall need and aflc : And whenfoever in humility and contrition they fhall confefs their fins unto thee, be thou more ready to hear than they to pray : forgive them all their fins : encreafe and perfedl their repentances, remove thy judgments far from them, and let them feel and rejoice in thy mercies and lovingkindnefles for ever and ever. Grant this for his fake, who is the King of the Saints, and the Head of the Church, the great lover of fouls, and our High Prieft, who continually makes interceffion for us, our bleffed Lord and Saviour Jefus. Amen* HI. O Almighty God, who art the Father of the faithful, and a gracious God to all that call upon thee in truth and love ; thou haft taught us by thy holy Apoftle, that everything is fanclified by the word of God and prayer : Attend this day and ever to the prayers of thy fervants : be prefent with thy grace in all our Miniftries of the Sacraments, and Sacramentals ; and blefs all the labours and accept all the religious duties, and fatisfie all the holy defires of them who in this thy houfe fhall make their fupplications before thee. And let the dew of thy divine bleffing defcend and abide for ever upon this houfe, which by invocation of thy holy Name, and to the honour of the Lord Jefus, and the Miniftries of thy fervants, we, though unworthy, confecrate, and dedicate unto thee. Spare all the penitents, relieve the diltreffed, comfort the comfortlefs, confirm the ftrong, and ftrengthen the weak; Eafe the afflided, heal the wounded and the fick; provide for the widows, and be a father to the fatherlefs ; and unto all them whofe confciences being accuf'd for fin, come with confidence to the Throne of Grace, give help in all the times of their need, that whenfoever thy Name is called upon thy bleffings may certainly defcend. Let thy eternal peace be to this houfe, and to them who in this houfe come to thse to be eafed and refrefhed. Here let thy Priefts be cloathed with righteoufnefs, and let thy Saints fing with joyfulnefs. Here let thy people make their prayers, and perform their vows, and offer their free-will offerings with a holy worfhip. Here let the weight of their fins that fo eafily befets them be laid afide: here let the chains of their corruptions, and the cords of vanity be broken. Let the lapfed be reftored, let the fick be cured, let the blind eyes and hearts be enlightened with the lanthorn of thy Word and the lights of thy Spirit. Here let the power of Satan be lef- fened and deftroyed ; and let thy fervants find a cure for all their wounds ; a comfort for all their forrows ; a remedy to all their inconveniencies : that all who fhall enter this houfe now dedicated to thy fervice may obtain all their defires and triumph in the Name of the Lord our God, who hath performed all their petitions. Prcferve their fouls from fin, their eyes from tears, and their feet from falling, for Jefus Chrift his fake ; to Whom with Thee, O Father, and thy moft Holy Spirit, be all honour and glory, praife and thankfgiving, love and obedience, for ever and ever. Amen. 1F Then the Bifhop and the Congregation arifing from their knees, the Bifhop attended by his Clergy, fhall go in proceffion round about the church within, and fay this hymn alternately, E E appeniur. HYMN I. Ex Pfalmis 127, 84. 1. Except the Lord build the houfe, they labour in vain that build it: except the Lord keepeth the city, the watchman waketh but in vain. 2. Blefled is the man whofe ftrength is in thee, in whofe heart are thy ways. 3. They go from ftrength to ftrength : every one of them in Zion appeareth before God. 4. How amiable are thy tabernacles, O Lord of Hofts ! 5. My foul longeth, yea, even fainteth for the courts of the Lord, my heartan d my flcfh crieth out for the living God : whence (hall I come and appear before the preience of God ? 6. The fparrow hath found her an houfe, and the fwallow a neft for herfelf, where (he may lay her young, even thy altars, O Lord of Hofts, my King and my God. 7. Blefled are they that dwell in thy houfe : they will be always praifing thee. 8. For a day in thy courts is better than a thoufand : I had rather be a door-keeper in the houfe of my God, than to dwell in the tents of wickednefs. 9. For the Lord God is a Sun and a Shield : the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. 10. O Lord of hods : blefled is the man that trufteth in thee. Glory be to the Father, and to the Son, and to the Holy Ghoft : As it was in the beginning, is now, and ever (hall be, world without end. Amen. 1f Then (hall the Bi(hop go to the vault appointed in the church for the burial-place (in cafe there be any), or elfe ftanding in the moft open pavement of the church, the Archdeacon (hall read this leflbn. ^ The Leflbn in the Ccemetery. And when the inhabitants of Jabefti-Gilead heard of that which the Philiftines had done to Saul ; all the valiant men arofe, and went all night, and took the body of Saul and the bodies of his fons from the wall of Bethftian, and came to Jabefh, and burnt them there. And they took their bones, and buried them under a tree at JabeJh, and faded feven days. I Sam. xxxi. 11 13. And they told David, faying, that the men of Jabefh-Gilead were they that buried Saul. And David fent meflengers unto the men of Jabefh-Gilead, and faid unto them, Blefled be ye of the Lord, that ye have (hewed this Kindnefs unto your lord, even unto Saul, and have buried him. 2 Sam. ii. 4, 5. And the fon of David, King Solomon, faid, If a man beget an hundred children, and live many years, fo that the days of his years be many, and his foul be not filled with good ; and alfo that he hath no burial ; I fay, that an untimely birth is better than he. Ecclef. vi. 3. And fo I faw the wicked buried, who had come and gone from the place of the Holy, and they were forgotten in the city where they had fo done. Ecclef. viii. 10. But let a man remember the days of darknefs, for they (hall be many. Ecclef. xi. 8. For the duft (hall return to the earth as it was, and the Spirit (hall return unto God that gave it. Ecclef. xii. 7. ^ Then the Bifliop ftanding in the fame place (hall pray. O Almighty God, with whom do live the fpirits of them that die in the Lord, grant unto all thy fervants whofe bodies (hall be buried in this Dormitory, that they may lie down with 3 jform of Confecration of Cfwrcfjes, 2 1 1 the righteous, and their fouls may be gathered to their Fathers in the bofom of Chrift, and their bodies may reft in peace unto the latter day ; and when thy holy Son mall come to judge both the quick and the dead, they may hear the fentence of the right hand, and may have their perfect confummation and blifs in their eternal and everlafting glory, through Jefus Chrift our Lord. Amen. f Then the Bifhop, with the Clergy attending, mall go to the Font, and the Verger or Clerk prefenting pure water to him, he mail pour the water into the Font. 1T Then (hall the Senior Prieft read this Leflbn. IT The Leflbn at the Font. And Jefus came and fpake unto them, faying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoft : teaching them to obferve all things whatfoever I have commanded you : and, lo, I am with you alway, even unto the end of the world. Amen. Matt, xxviii. 18 20. H Then fhall the Bimop pray. Eternal God, fountain of all purity, blefs and fandtifie the waters which thou haft or- dained and conflituted for the myftical warning away of fin : and grant unto all them who fhall come hither to be prefented unto thee, and to be warned in this Lavatory, that they may receive the baptifm of the Spirit, and may have a title and portion in repentance, remiffion of fins, and all the promife.s of the Gofpel, that they may not only have the wafhing of the filth of the flefh, but the anfwer of a good confcience towards God; that they dying unto fin and being buried with Chrift in his death, may live unto righteoufnefs, and become thy dif- ciples in an unreprovable faith and a perfeft obedience, and at laft may partake of the Refur- redion of thy Son to eternal life, through the fame Jefus Chrift our Lord. Amen. ^1 Then fhall the Bimop go attended as before, to the Pulpit, and laying his hand upon it, (hall appoint one of the Priefts to read the following Leflbn. f The Leflbn at the Pulpit. 1 charge thee therefore before God, and the Lord Jefus Chrift, who fhall judge the quick and the dead at his appearing and his Kingdom, preach the Word, be inftant in feafon, and out of feafon, reprove, rebuke, exhort with all longfufFering and do&rine: for the time will come when they will not endure found doctrine; but after their own lufts fhall they heap to themfelves teachers, having itching ears. 2 Tim. iv. I 3. This is a faithful faying, and thefe things I will that thou affirm conftantly, that they which have believed in God might be careful to maintain good works : thefe things are good and profitable unto men. But avoid foolifh queftions, and genealogies, and contentions, and ftriv- ings about the Law, for they are unprofitable and vain. Titus iii. 8, 9. But let the man of God watch in all things, endure afflictions, do the work of an Evan- gelift, and make full proof of his Miniftry. 2 Tim. iv. 5. ^1 Then mail the Bimop pray, O Almighty God, who by thy Word, and by thy Spirit, doft inftruft thy fervants and teach them all truth, and lead them in the way of falvation; Grant that this place may be 212 always filled with wife and holy perfons, who may difpenfe thy word faithfully according to the ability thou giveft, and the charge which thou impofeft and the duty thou requireft; giving to every one their portion in due feafon, and feeding the flock of God, not of conftraint or of neceffity, but willingly and chearfully ; not for filthy lucre's fake, but readily and of a good mind. O fend faithful labourers into thy harveft ; and grant that all the people which from this place lhall hear thy word, may not receive it as the word of man, but as the good word of God, able to fave their fouls : and let thy holy Spirit for ever be the Preacher, and imprint thy word in their minds, opening their hearts, convincing their underftandings, over- ruling their wills, and governing their affeftions, that they may not be hearers of the Word only, but doers of good Works ; that they by their holy lives adorning the Gofpel of God, and feeking for glory and honour, and immortality, may attain eternal life, through Jefus Chrift our Lord. Amen. 11 Then the Bifhop and Clergy (hall go towards the Chancel, the doors of which being fhut, he fhall ftand there, and with the Priefts recite this Hymn alternately. HYMN II. 1. Open to me the gates of righteoufnefs, I will go into them, and praife the Lord : 2. This is the gate of the Lord, into which the righteous fhall enter. 3. The ftone which the builders refufed, is become the head (tone of the corner. 4. This is the Lord's doing, and it is marvellous in our eyes. 5. This is the day which the Lord hath made : we will rejoyce and be glad in it. 6. Save now, I befeech thee, O Lord : O Lord, I befeech thee, lend us now profperity. 7. BlefTed be he that cometh in the Name of the Lord: we have blefled you out of the houfe of the Lord. 8. God is the Lord which hath mowed us light : bind the facrifice with cords, even to the horns of the altar. 9. O Lord, open thou my mouth : and my lips fhall fhow forth thy praife. 10. For thou defireft not facrifice, elfe would I give it thee: but thou delighteft not in burnt-offerings. 1 1. The facrifices of God are a broken fpirit : a broken and a contrite heart, O God, thou wilt not defpife. 12. Do good in thy good pleafure unto Sion : build thou the walls of Jerufalem. 13. Then fhalt thou be pleafed with the facrifice of righteoufnefs, with burnt-offerings and whole burnt-offerings : then fhall they offer bullocks upon thine altar. 14. Whofo offereth praife, glorifieth me, and to him that ordereth his converfation right will J fhow the falvation of God. Glory be to the Father, and to the Son, and to the Holy Ghoft ; As it was in the beginning, is now, and ever fhall be, world without end. Amen. H Then the doors being opened, the Bimop with his Clergy fhall enter and afcend to the Communion Table, and fitting in a Chair on the fouth fide of it, fhall appoint the Dean or Archdeacon to read this Leflbn. f The LefTon at the Communion Table. I fpeak as to wife men, judge what I fay. The cup of blefling which we blefs, is it not the communion of the blood of Chrift? The bread which we break, is it not the communion of the body of Chrift ? For we being many are one bread, and one body, for we are all par- a jFotm of Confecration of Cfwrc&esu 213 takers of that one bread. Ye cannot drink the cup of the Lord, and the cup of Devils: ye cannot be partakers of the Lord's table, and the table of Devils. Do we provoke the Lord to jealoufie r are we ilronger than he ? Whether therefore ye eat, or drink, or whatfoever ye do, do all to the glory of God. I Cor. x. 15 17, 21, 22, 31. We have an altar, whereof they have no right to eat which ferve the tabernacle. Where- fore Jefus alfo, that he might fandtifie the people with his own blood, fuffered without the gate. Let us go forth therefore unto him, bearing his reproach. For here we have no con- tinuing city, but we feek one to come. By him therefore let us offer the facrifice of praife to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with fuch facrifices God is well pleafed. Heb. xiii. 10, 12 l6. H Then the Bifhop arifing from his chair mail kneel before the Altar, or Communion Table, and fay, 11 Let us pray. O Eternal God, who in an infinite mercy to mankind, didfl fend thy holy Son to be a facrifice for our fins, and the food of our fouls, the Author and finimer of our faith, and the great Minifter of eternal glory; who alfo now fits at thy right hand, and upon the heavenly altar perpetually prefents to thee the eternal Sacrifice, a never ceafing prayer, be prefent with thy fervants, and accept us in the dedication of a minifterial altar, which we humbly have provided for the performance of this great Miniftry, and in imitation of Chrift's eternal Priefthood, according to our Duty and his Commandment. Grant that all the gifts which mail be prefented on this table may be acceptable unto thee and become unto thy fervants a favour of life unto life. Grant that all who mall partake of this table may indeed hunger after the bread of life, and thirft for the wine of eleft fouls, and may feed upon Chrift by faith and be nourifhed by a holy hope, and grow up to an eternal charity. Let no hand of any that mall betray thee be ever upon this table ; let no impure tongue ever tafte of the holy body and blood which here mail be facramentally reprefented and exhibited. But let all thy fervants that come hither to receive thefe myfteries come with prepared hearts, and with penitent fouls, and loving defires, and indeed partake of the Lord Jefus, and receive all the benefits of his Paffion. Grant this for his fake, who is the Prieft and the Sacrifice, the Feeder and the Food, the Phyfician and the Phyfic of our fouls, our moft bleffed Lord and Saviour Jefus. Amen. ^ Then the Bifhop arifing mail return to his Chair, and fitting covered, fbme perfbns by the Patron's appointment mall bring the Carpet, the Communion cloath, and Napkins, the Chalice, Paten, and other VefTels, Books, and Utenfils for the Communion ; and humbly prefenting them on their knees to God, the Bifhop mail receive them feverally, and deliver them to the Deacon, to be laid orderly on the Communion Table ; excepting only the Chalice and the Paten, which two Priefts fhall (when the Table is covered) humbly on their knees lay upon it. Then the Bifhop returning to the Altar, fhall with reverence and folemnity (his face being Eaftward) lay his hands upon the Plate, and fay this Prayer ftanding; What are we, O God, and what is this people, that we mould be able to offer fo willingly after this fort ? For all things come of thee, and of thine own we have given thee. Accept the Oblation of thy fervants, who in the uprightnefs of their hearts have willingly offered thefe things, and give unto them a perfedl heart to keep thy Commandments, thine Ordinances, and 214 thy Sacraments ; and be pleafed to grant to them a greater ability, an enlarged heart, and an increafing love to ferve thee with their fouls and bodies, with all their time, and all their goods, that thou may'ft be honoured with all their heart and with all their ftrength ; and grant that thefe gifts may be received into the lot of God and of Religion, and the Donors be continued for ever in the lot of thine inheritance : that by thy grace, accepting thefe gifts, they may in all their other Pofleflions be blefled, and by the ufe of thefe gifts in the Miniftries of thy holy Religion, they may be fanftified, and by a guard of Angels they may be preferved from all evil, and by the perpetual prefence of thy holy Spirit they may be led into all good, and accepted to pardon, and preferved in peace, and promoted in holinefs, and conducted certainly to life eternal, through Jefus Chrift our Lord. Amen. I Cbron. xxix. 14. f Then the Bifhop mall go to the North end of the Holy Table, and turning to the People, mail fay, The Lord be with you. Anfwer. And with thy fpirit. Let us pray. I. O Moft Glorious and eternal God, who makeft all things by thy power, and adornell all things with thy bounty, and filled all things with thy goodnefs, and fanclifieft the hearts and gifts of thy fervants by thy Spirit, we worfhip and adore thy glories, who filleft all the world by thy , Tha[ cl ( ;t Prefence, and fuftaineft it by thy Almightinefs : We love and magnify thy to be omitted ivben mercies, that thou haft been pleafed to enable and admit thy fervants [to build the Bijhop only dedi- an boufe to tbee t * and] out of thine own ftore to give gifts to thee, who giveft b'Str a11 that we P offefs - We humbl y P ra y thee b y the Death and Paffion b y the "ciauja which* are in- Refurreftion and Afcenfion, and by the glorious Interceffion of our Lord, that doftd. thou wouldeft vouchfafe to fandifie [this boufe and~\ thefe gifts to thy fervice, by the effufion of thy holinefs from above. Let the Sun of Righteoufnefs for ever mine here, and let the brighteft illumination of the Spirit fill [this place, and Jill} all our hearts for ever with thy glorious prefence : That which we have blefled, do thou blef? ; that which we offer, do thou accept ; that which we place here, do thou vifit gracioufly and for ever, through Jefus Chrift our Lord. Amen. II. Let this houfe be for the religious ufes of thy fervants ; let it be the abode of angels ; let it be the place of thy Name, and for the glory of thy grace, and for the mention and honour, and the memorial of the Lord Jefus. Let no unclean thing ever enter here : Drive from hence all facrilegious hands, all fuperftitious Rites, all prophane Perfons, all proud and unquiet Schif- maticks, all mifbelieving Hereticks. Let not the powers of darknefs come hither, nor the fecret arrow ever fmite any here. Let no corrupt air, and no corrupt communication, no bloodfhed, and no unclean aftion ever pollute this place dedicated to thy holinefs. By the multitudes of thy mercies and propitiations, to the vifitors of this place coming with devotion and charity, let there be peace and abundance of thy bleflings. Hear them that mall call upon thee, fanftifie their Oblations, let the good Word of God come upon them and dif- penfe thy good things unto them. Let the title of this Church abide until the fecond coming of Chrift, and let thy Holy Table ftand prepared with the bleflings of a Celeftial Banquet. 3 jForm of Confecration of Ciwtcbes, 215 Blefs the gifts and the givers, the dwellers and the dwelling, and grant unto us here prefent, and to all that fliall come after us, that by the participation of thy heavenly graces, we may obtain eternal life, through Jefus Chrift our Lord. Amen. in. O Eternal God, who art pleafed to manifefl thy prefence amongft the fons of men by the fpecial iflues of thy favour and benediction, make our bodies and fouls to be temples pure and holy, apt for the entertainments of the Holy Jefus, and for the inhabitation of thy holy Spirit. Lord, be pleas'd with the powers of thy grace to caft out all impure lufts, all worldly affedions, all covetous defires, from thefe thy Temples, that they may be places of prayer and holy medita- tion, of godly defires, and chafte thoughts, of pure intentions, and great zeal to pleafe thee, that we alfo may become Sacrifices, as well as Temples, eaten up with the zeal of thy glory, and even confumed with the fires of thy love ; that not one thought may be entertained by us, but fuch as may be like perfume exhaling from the Altar of Incenfe ; and not a word may pafs from us, but may have the accent of heaven in it, and found pleafantly in thy ears. O deareft God, fill every faculty of our fouls with the imprefles of Religion, that we loving thee above all things in the world, worfhipping thee with frequent and humbleft adorations, continually feeding upon the apprehenfions of thy divine fweetnefs, and living in a daily obfervation of thy Divine Commandments, and delighted with the perpetual feaft of a holy Confcience may, by thy Spirit, be feal'd up to the day of Redemption, and the fruition of thy glories in thine everlafting Kingdom, through Jefus Chrift our Lord ; to whom with thee, O Father of mercies, Father of our Lord Jefus Chrirt, and with thee, O blefTed and eternal Spirit the Comforter, all honour and power be afcribed from generation to generation for ever and ever. Amen. K Then add the Prayer of S. Clement. God, the beholder and difcerner of all things, the Lord of fpirits and all flefh, who hath chofen our Lord Jefus, and us through him to be a peculiar people, grant unto every foul that calleth upon his glorious and holy Name, faith and fear, Clement, i Efijl. \ \ r a- j i , -rt ad Corinth, in fine. peace and patience, longiuirenng and temperance, with purity and wildom, to the well pleafing of his Name, through our High Prieft and Ruler, by whom unto Him be glory and Majefty, both now and to all ages evermore. Amen. 1[ Then the Bifhop arifing fhall fit in his Chair at the fouthend of the Holy Table, and being covered, (hall caufe the Chancellor to read the inftrument of Confecration, and give com- mand that it be entred into the Regiftry and an Aft made of it inperpetuam rei memoriam: A Duplicate of which Inftrument attefted under the Regifter's hand and feal of the Office, is to remain with the Patron or Founder, and the Original with the Bifhop. ^ After which the Anathematifm fhall be read by him and his Clergy alternately, all {landing up. f The Anathematifm. Ex Pfa/fiis 79, 83, 129. 1 . Keep not thou filence, O God : hold not thy peace, and be not ftill, O God. 2. Let not thine Enemies make a tumult, and they that hate thee lift up their head. 3. Let them not come into thine inheritance to defile thy holy temple, left they lay wafte thy dwelling places, and break down the carved work thereof with axes and hammers. 4. Make their Nobles like Oreb and Zeeb : yea, all their princes like Zeba and Zalmunna. 216 5. Who fay, let us take to ourfelves the houfes of God in pofTeffion. 6. O my God, make them like unto a wheel, as the ftubble before the wind. 7. As the fire burneth the wood, and as the flame fetteth the mountains on fire. 8. So perfecute them with thy tempeft, and make them afraid with thy ftorm. 9. Fill their faces with ftiame, that they may feek thy Name, O Lord. 10. That men may know, that thou, whofe Name is Jehovah, art the moft High over all the earth. 1 1. For the Lord is righteous, he will cut afunder the cords of the wicked. 12. Let them all be afhamed that hate Sion. 13. Let them be as the grafs upon the houfe-tops, which withereth before it groweth up. 14. Wherewith the mower filleth not his hand : nor he that bindeth fheaves his bofom. 15. Neither do they which go by fay, The bleffingof the Lord be upon you : we blefs you in the Name of the Lord. The Bifhop. Glory be to God on high. Anfwer. And on earth peace to men of good will. Bifhop. Amen. Anfwer. Amen. H Then fhall the Bifhop conclude with this Eu^njptrjtAof, or Acclamation, the Clergy anfwering alternately. 11 The Bilhop firlt faying, Seeing now, dearly beloved in the Lord, that by the bleffingof God and his gracious favour, we have dedicated to God {this Houfe of Prayer, and} thefe gifts for the Miniftries of Religion, let us give hearty thanks to Almighty God for thefe benefits, and fay, Ex Pfalmis 150, 68, 87, 99, 100. 1. Praife ye the Lord: praife God in his fanftuary, praife him in the firmament of his power. 2. BlefTed be the Lord, who daily loadeth us with benefits : even the God of our falvation. 3. He that is our God, is the God of falvation ; and unto God the Lord belong the iflues from death. 4. The chariots of God are twenty thoufand, even thoufands of Angels : the Lord is among them as in Sinai, in the holy place. 5. They have feen the goings of God, even the goings of my God, my King in the fanftuary. 6. The fingers went before, the players on Inftruments followed after : amongit them were the damfels playing with the timbrels. 7. Blefs ye God in the congregation : even the Lord from the fountains of Ifrael. 8. Thy God hath commanded thy ftrength : ftrengthen, O God, that which thou haft wrought in us. 9. O God, thou art terrible out of thy holy places; the God of Ifrael is he that giveth ftrength and power unto his people. Blefled be God. 10. His foundation is in the holy mountains : the Lord loveth the gates of Sion more than all the dwellings of Jacob. 11. Glorious things are fpoken of thee, O thou city of God; and of Sion it fhall be faid, This and that man was born in her, and the Higheft himfelf fhall eftablifh her. 3 jform of Confecration of CJwrc&es. 217 12. Exalt ye the Lord our God : and worfhip at his footftool, for he is holy. 13. Mofes and Aaron among his Priefts : and Samuel among them that call upon his name : they called upon his name and he anfwered them. 14. Thou anfwereit them, O Lord our God : Thou waft a God that forgaveft them, though thou didft take vengeance of their inventions. 15. Exalt the Lord our God, and worfhip at his holy hill : for the Lord our God is holy. 1 6. Enter into his gates with thankfgiving and into his courts with praife : be thankful unto him, and blefs his name. V Then mall All together fay, For the Lord is good, his mercy is everlafting, and his truth endureth to generations. Bifliop. Worfhip Jefus. Anfwer. We worjhip and adore the great King of heaven and earth, the blejfed Saviour of the World. Bifhop, Holy is our God. Anfwer. Holy is the Almighty. Bifhop. Holy is the Immortal. All together. Holy, Holy, Holy, Lord God of Sabaoth ; blefled be thy Name in Heaven and Earth for ever and ever. Amen. Amen. So ends the Office of Confecration. U Then the Bell tolling a little in the interval, the Bifhop fhall appoint the Dean to read the Morning Prayer, or firft Service, in the reading defk. 11 The Pfalms appointed for the day. Pfalm 122, 125, 132. H The firft Leflbn is Genefis 28, 10 unto the end. Or elfe I Kings 8, 10 unto 62 exclu- fively. 1! The fecond Leflbn is St. Matt. 21, verfe I unto 17, inclufively. U At the end of the Litany the Bifhop fhall confirm fuch perfons as can be conveniently brought to him, fitted for that purpofe. H The Bifhop fhall read the fecond Service and adminifter the Communion. 11 The Epirtle is taken out of the third of the Adls, verfe I unto verfe 16, inclufively. 11 The Gofpel is S. Luke 7, verfe I to the loth, inclufively. IT The Colled to be faid at Morning Prayer, and the Communion, together with the Collect of the day. O Almighty God, who dwelleft among thy Saints and haft plac'd thy Tabernacle in the hearts of thy fervants, give thy heavenly bleflings and encreafe to the place where thine honour dwelleth, that what is founded by thy Providence and built according to thy Commandment, may be eftablifhed for ever and bleffed in all things by thy eternal goodnefs, through Jefus Chrift our Lord. Amen. F F 218 An Office to be ufedln the Reft duration of a Church* U When the Fabrick of a Church is ruined, and a new Church is built upon the fame Foun- dation; the Bifhop attended by his Clergy, (hall enter into the Churchyard, and go in Proceflion round about the Church ffevv built ; and recite alternately Pfalm 74. I. GOD, wherefore art thou abfent from us fo long : why is thy wrath fo hot againft the fheep of thy pafture ? 2. O think upon thy congregation : whom thou haft purchafed, and redeemed of old. 3. Think upon the tribe of thine inheritance: and mount Sion, wherein thou halt dwelt. 4. Lift up thy feet, that thou mayeft utterly deftroy every enemy : which hath done evil in thy fancluary. 5. Thine adverfaries roar in the midft of thy congregations : and fet up their banners for tokens. 6. He that hewed timber afore out of the thick trees : was known to bring it to an excel- lent work. 7. But now they break down all the carved work thereof: with axes and hammers. 8. They have fet fire upon thy holy places: and have defiled the dwelling-place of thy Name, even unto the ground. 9. Yea, they faid in their hearts, Let us make havoc of them altogether: thus have they burnt up all the houfes of God in the land. 10. We fee not our tokens, there is not one prophet more : no, not one is there among us, that underftandeth any more. 11. O God, how long (hall the adverfary do this difhonour : how long mail the enemy blafpheme thy Name, for ever ? 12. Why withdraweft thou thy hand: why pluckeft thou not thy right hand out of thy bofom to confume the enemy ? 13. For God is my King of old : the help that is done upon earth he doeth it himfelf. 14. Thou didft divide the fea through thy power : thou brakeft the heads of the dragons in the waters. 15. Thou fmoteft the heads of Leviathan in pieces: and gaveft him to be meat for the people in the wildernefs. 1 6. Thou broughteft out fountains and waters out of the hard rocks : thou driedft up mighty waters. 17. The day is thine, and the night is thine : thou haft prepared the light and the fun. 1 8. Thou haft fet all the borders of the earth : thou haft made fummer and winter. 19. Remember this, O Lord, how the enemy hath rebuked; and how the foolifh people hath blafphemed thy Name. 20. O deliver not the foul of thy turtle-dove unto the multitude of the enemies: and for- get not the congregation of the poor for ever. * Confecration mould take place whenever the fite of the Altar is changed, fo as to be on new ground, not otherwife. Ed. Direfh Anglic. 0n Dffice for tfje IRefforation of a Cburcfr. 219 21. Look upon the covenant : for all the earth is full of darknefs, and cruel habitations. 22. O let not the fimple go away afhamed : but let the poor and needy give praife unto thy Name. 23. Arife, O God, maintain thine own caufe : remember how the foolifh man blafphemeth thee daily. 24. Forget not the voice of thine enemies : the preemption of them that hate thee in- creafeth ever more and more. f Then entering into the Church, the Bifhop and Clergy mail veft themfelves; which being done, and the people in their places, the Bifhop mail kneel down in the body of the Church, on a fbotftool raifed above the floor and fay, Our Father, which art in Heaven, hallowed be thy Name; thy kingdom come ; thy Will be done in earth, as it is in Heaven ; Give us this day our daily Bread ; and forgive us our Trefpafles, As we forgive them that trefpafs againft us ; and lead us not into Temptation, but deliver us from evil. f! The Clergy and people repeating after him every petition. V Then fhall the Bifhop fay, Prevent us, O Lord, in all our doings with thy moft gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorifie thy holy Name ; and finally, by thy mercy obtain everlafting life ; through Jefus Chrift our Lord. Amen, 1F Then the Bifhop ftanding up with his Face to the People, fhall pray in the words of Ezra, fane is mutatis, ut fequitttr. O Lord our God, we are afham'd, and blufh to lift up our faces unto thee, O God ; for our iniquities are increafed over our heads, and our trefpafles grown up unto the heavens. Since the days of our fathers have we been in a great trefpafs unto this day; and for our iniquities have we, our Kings, and our Priefts, been delivered unto the hands of our enemies, to the fword, to the fpoil, and to confufion of face, as it is this day. And now for a little fpace hath grace been ihowed to us from the Lord our God, to leave us a remnant to efcape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving from our afflictions. For our God hath not forfaken us, but hath extended mercy to us in the fight of our enemies, to give us a reviving, to fet up the houfe of our God, and to repair the defolations thereof. And now, O our God, what mail we fay after this? For we have for- faken thy Commandments which thou haft commanded us by thy Servants the Prophets. And after all that is come upon us for our evil deeds, and for our great trefpafles, feeing that thou our God haft punifhed us lefs than our iniquities deferve, and haft given us fuch a de- liverance as this, mould we again break thefe Commandments ? Wouldft not thou be angry with us till thou hadft confumed us ? Ezra 9. O Lord God of heaven and earth, thou art righteous and juft and true; thou art alfo good and gracious, and of great mercy, and of loving-kindnefs ; and though thou haft punifhed us for our inventions, yet thou haft forgiven our mifdeeds, and reftor'd us to a rejoycing this day. O give unto us abundance of thy grace, that we may no more provoke thee to anger, or to jealoufie ; that we may never force thee to feverity, and to pour forth thy heavy Judgments upon us ; but give us thy holy Spirit to lead us in the ways of righteoufnefs, and to prepare us for thy mercies for ever. Defend thy Church, and blefs thine inheritance ; feed them, and 220 fet them up for ever. So fhall we thy people give thee thanks in the congregations of thy redeemed ones, and rejoyce in giving thee praifes for the operations of thy hands, who halt mightily delivered thy fons and fervants, through Jefus Chrift our Lord. Amen. f Then fhall be faid or fung Pfalm 144, alternately. 1. BlefTed be the Lord my ftrength : who teacheth my hands to war, and my fingers to fight; 2. My hope and my fortrefs, my caftle and deliverer, my defender in whom I truft: who fubdueth my people that is under me. 3. Lord, what is man, that thou haft fuch refpeft unto him : or the fon of man that thou fo regard eft him ? 4. Man is like a thing of nought: his time pafleth away like a fhadow. 5. Bow thy heavens, O Lord, and come down : touch the mountains, and they mall fmoke. 6. Caft forth thy lightning, and tear them : (hoot out thine arrows, and confume them. 7. Send down thine hand from above : deliver me, and take me out of the great waters, from the hand of ftrange children; 8. Whofe mouth talketh of vanity : and their right hand is a right hand of wickednefs. 9. I will fing a new fong unto thee, O God : and ling praifes unto thee upon a ten-ftringed lute. 10. Thou haft given vidlory unto kings : and haft delivered David thy fervant from the peril of the fword. 1 1. Save me, and deliver me from the hand of ftrange children : whofe mouth talketh of vanity, and their right hand is a right hand of iniquity. 12. That our fons may grow up as the young plants: and that our daughters may be as the polilhed corners of the temple. 13. That our garners may be full and plenteous with all manner of ftore : that our fheep may bring forth thoufands and ten thoufands in our ftreets. 14. That our oxen may be ftrong to labour, that there be no decay : no leading into cap- tivity, and no complaining in our ftreets. i 5. Happy are the people that are in fuch a cafe : yea, blefled are the people who have the Lord for their God. fl After which the Bifhop, attended with the Clergy, fhall go to the Font, and ufe the fame Office as is appointed for the Confecration or Dedication of Churches : and fo to the end : Omitting the word [place, or places] becaufe the place was confecrated before and fo was the Ccemitery. In other things proceed without change. <|| The firft LefTon at Morning Prayer fhall be Uaggai \. II The fecond Leffon, Luke 12, beginning at verfe 32 to the end. H The Colled, the fame as is ufed in Morning Prayer in the Office of Confecration. A Short Office for Expiation and Illuftration of a Church defecrated or prophaned. H If a Church hath been defecrated by Murther and Bloodfhed, by Uncleannefs, or any other fort of prophanation, the Bifhop attended by two Priefts at leaft, and one Deacon, fhall enter into the Church, which fhall be firft prepared by clcanfings and wafhings, &c. an HDffice for a Defecrateu Cfcurcfc, 221 The Bifhop and his Clergy being veiled, fhall go in Proceffion about the Church on the infide, faying alternately the Seventh Pfalm, and the Ninth Pfalm. After which the Bifhop, with his Clergy, (hall go to the Holy Table and there kneeling down fhall pray. ALMIGHTY God, Who art of pure eyes and canft not behold impurity, be- hold the Angels are not pure in thy fight, and thou haft found folly in thy Saints ; have mercy upon thy fervants, who with repentance and contrition of heart, return unto thee, humbling ourfelves before thee in thy holy place. We acknowledge ourfelves unworthy to appear in thy glorious prefence, becaufe we are polluted in thy fight, and it is juft in thee to rejedl our prayers, and to anfwer us no more from the place of thy Sanftuary ; for wickednefs hath reached unto the Courts where thy holy feet have trod, and have defiled thy dwelling-place, even unto the ground, and we by our fins have deferved this calamity. But be thou gracioufly pleafed to return to us as in the days of old, and remember us according to thy former lovingkindnefles in the days of our Fathers. Caft out all iniquity from within us, remove the guilt of that horrible prophanation that hath been committed here, that abomination of delegation in the holy place, ftanding where it ought not ; and grant that we may prefent unto thee pure Oblations ; and may be accepted by the gracious interpellation of our High Prieft, the moft glorious Jefus. Let no prophane thing enter any more into the lot of thine inheritance ; and be pleafed again to accept the prayers which thy fervants ftiall make unto thee in this place. And becaufe holinefs becometh thine houfe for ever, grant to us thy grace to walk before thee in all holinefs of converfation ; that we becoming a royal Priefthood, a chofen Generation, a people zealous of good works, thou mayeft accept us according to thine own lovingkindnefs, and the defires of our hearts. O look upon thy moft holy Son, and regard the cry of his blood, and let it on our behalf fpeak better things than the blood of Abel. O let that fprinkling of the blood of the holy Lamb, who was flain from the beginning of the world, make this place holy and accepted, and purifie our hands and hearts, and fandlifie our prayers and praifes, and hallow all our Oblations, and preferve this houfe, and all the places where thy Name is invocated from all impurity and prophanation for ever; and keep our bodies, and fouls, and fpirits, unblameable to the coming of our Lord Jefus. Thus, O blefled Father, grant that we being prefented unto thee without fpot or wrinkle, or any fuch thing, may be cloathed with the righteoufnefs of Saints, and walk in white with the Lamb in the Kingdom of our God for ever and ever. Grant this, O Almighty God, our moft gracious Father, for Jefus Chrift his fake, to whom with thee and the Holy Spirit, be all worftiip, and love, and honour, and glory, from generation to generation for ever. Amen. ^ Then the Bifhop and Clergy arifing from their knees (hall fay the Anathematifm unto the E{/0jjjui0-/*oe or Acclamation, as in the Form of Confecration : After which, kneeling down, fhall be faid the Third Prayer placed in that Office a little before the Anathe- matifm. And next to that the Second Prayer which is immediately before that; and then the Prayer of S. Clement. H After which, arifing from his knees, the Bifhop fhall fay, Seeing now, dearly beloved in the Lord, we have by humble prayer implored the mercy of God and his holy Spirit, to take from this place, and from our hearts, all impurity and pro- phanation, and that we hope by the mercies of God in our Lord Jefus Chrift, he hath heard our prayers, and will grant our defires, let us give hearty thanks for thefe mercies, and fay, 222 1T Then {hall be faid the Ev^riftitrfioe, or Acclamation, as at the end of the Office of Confe- cration of Churches, &c. ^ Then (hall the Prieft, whom the Biftiop fhall appoint, begin Morning Prayer. 1T The Pfalms for the day are Pfalm 1 8 and Pfalm 30. IT The firft Leffon is Zecbariab i. IF The fecond Leffon, Mark xi. unto verfe 26 inclufively. 1F The Collecl is the fame with that at Morning Prayer in the Confecration of Churches. IF If any Chalice, Paten, Font, Pulpit, or any other Oblation or Utenfil for the Church, be at any time newly to be prefented, the Bifhop is to ufe the Forms of Dedication of thofe refpeclive Gifts which are particularly ufed in the Dedication ; and this is to be done immediately after the Nicene Creed, at the time of the Communion ; ever adding the Anathematifm and Acclamation. Te decet Hymnui. The following Services, which were each formally fanctioned by the Right Rev. Dr. Suther, one of the bifhops in the Epifcopal Church of Scotland, are thought worthy of being reprinted here, as fair models for imitation, by feveral who have confidered them in their original form. Service for Blejfing and Laying the Foundation- Stone of S. Mary's Church, Aberdeen.* 11 The Bilhop, attended by his Chaplains and the Incumbent, and preceded by the Choir and Clergy all duly vefted fhall proceed in order to the Jite of the New Church. During which fhall be fung: PSALM LXVIII. Exurgat Deus. (8th Tone, 2nd Ending). U The Bifhop having taken his place near the Foundation-Stone, and the Clergy and Chorif- ters being duly ranged in a femicircle on either fide, the Bifhop fhall fay, In the Name of the Father, and of the Son, and of the Holy Ghoft, Amen. V. Our help is in the Name of the Lord. R. Who hath made Heaven and Earth. V. Lord, hear our prayer. R. And let our cry come unto Thee. V. The Lord be with you. R. And with thy fpirit. Let us pray. |REVENT us, O Lord, in all our doings, with Thy moft gracious favour, and further us with Thy continual help, that in all our works, begun, continued, and ended in Thee, we may glorify Thy Holy Name, and finally, by Thy Mercy, obtain everlafting life, through Jefus Chrift our Lord. R. Amen. Antiphon. Place, O Lord, the Sign of Salvation here : that the deftroying angel may not enter herein. (Exodus xii. 23.) * Sanctioned by me, Thomas George Bifhop of Aberdeen, June 2, 1862. TBlefEng; ana Haping a jFountmtion*@tcme. 223 PSALM LXXXIV. Quam dihfta. (8th Tone, 2nd Ending). O how amiable are Thy dwellings : thou Lord of hofts ! My foul hath a defire and longing to enter into the courts of the Lord : my heart and my flefh rejoice in the living God. Yea, the fparrow hath found her an houfe, and the fwallow a neft where me may lay her young : even Thy altars, O Lord of hofts, my King and my God. Blefled are they that dwell in Thy houfe : they will be alway praifing thee. Blefled is the man whofe ftrength is in thee : in whofe heart are Thy ways. Who going through the vale of mifery ufe it for a well :.and the pools are filled with water. They will go from ftrength to ftrength : and unto the God of gods appeareth every one of them in Sion. Lord God of hofts, hear my prayer : hearken, O God of Jacob. Behold, O God our Defender : and look upon the Face of thine Anointed. For one day in thy courts : is better than a thoufand. 1 had rather be a door-keeper in the houfe of my God : than to dwell in the tents of un- godlinefs. For the Lord God is a light and defence : the Lord will give grace and worlhip, and no good thing fhall He withhold from them that lead a godly life. O Lord God of Hofts : blefled is the man who putteth his truft in thee. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. Place, O Lord, the Sign of Salvation here : that the deftroying angel may not enter herein. (Exodus xii. 23.) f Then the Bifhop lhall fay, Let us pray. O Lord God, Whom the heaven of heavens cannot contain, and Who yet vouchfafeft to have a houfe here upon earth, wherein Thy Name may be conttantly invoked, look down, we befeech Thee, with benign countenance upon this place, and by Thy grace cleanfe it from all defilement, and evermore preferve it inviolate ; and, as Thou didft fulfil the holy purpofe of Thy fervant David in the work of his fon Solomon, fo vouchfafe to accomplifh our defires in this work, and let all fpiritual wickednefs flee far from hence, through Jefus Chrift, Thine only Son, our Lord, Who liveth and reigneth with Thee, in the unity of the Holy Ghoft, One God, world without end. R. Amen. Alter which the following lhall be iaid or Jung, V. Our help is in the Name of the Lord. R. Who hath made Heaven and Earth. V. The Lord's Name be praifed. R- Henceforth, world without end. V, The Stone which the builders rejeded. R The fame is become the Head of the Corner. V. This is the Lord's doing. R- And it is marvellous in our eyes. V. Glory be to the Father, &c. R. As it was in the beginning, &c. 224 Let us pray. Lord, have mercy upon us. Cbriftt have mercy upon us. Lord, have mercy upon us. Our Father, &c. O Lord Jefus Chrift, Son of the Living God, the Brightnefs of the Father's glory, the ex- prefs Image of His Perfon, and Life Everlafting, Who art the Corner Stone cut out of the mountain without hands, and the Immutable Foundation, Who, in the beginning, didft lay the foundation of the earth ; vouchfafe, we befeech Thee, to blefs, flablifh, and make fure this Stone now to be placed in Thy Name. Be thou, O Lord, the beginning, the increafe, and the ending of this work which we have undertaken to the praife and glory of Thy Sacred Name, Who, with the Father and the Holy Ghoft, liveft and reigneft, ever One God, world without end. R. Amen. Then the Bifhop, touching the Foundation-Stone, mail lay, O Lord, Holy Father, Almighty, Everlafting God, vouchfafe to blefs and confecrate this Stone for the foundation of a Church in honour of the Bleffed Virgin Mary, and grant that whofoever, with pure mind, fhall affift in the building of the fame by the work of his hands, or the offering of his fubftance, may obtain health of body and grace to the foul, through Jefus Chrift, our Lord. R. Amen. Antipbon. And Jacob rofe up early in the morning, and took the ftone that he had put for his pillow : and fet it up for a pillar, and poured oil upon the top of it. (Genefis xxviii. 1 8.) PSALM cxxvn. Niji Dotninus, (8th Tone, 2nd Ending). Except the Lord build the houfe : their labour is but loft that build it. Except the Lord keep the city : the watchman waketh but in vain. It is but loft labour that ye hafte to rife up early, and fo late take reft, and eat the bread of carefulnefs : for fo he giveth his beloved fleep. Lo, children and the fruit of the womb: are an heritage and gift that cometh of the Lord. Like as the arrows in the hand of the giant : even fo are the young children. Happy is the man that hath his quiver full of them : they fhall not be afhamed when they fpeak with their enemies in the gate. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. And Jacob rofe up early in the morning, and took the ftone that he had put for his pillow : and fet it up for a pillar, and poured oil upon the top of it. (Genefis xxviii. 1 8.) fl Here followeth the Leflbn, Revelation xxi. Verle 9 to the end of the Chapter. H Then the perfon felefted, affifted by the builder, fhall lay the Foundation-Scone in us appointed place, and touching it fhall fay, In the Faith of Jefus Chrift our Lord we lay this Foundation-Stone ; In the Name of the Father, and of the Son, and of the Holy Ghoft, that here true faith, with the fear of God and brotherly love, may for ever flourifh and abound ; and that this place may be a Houfe of TBleflntg ann Having a jFount)ation=%tone. 225 Prayer for all time to come, to the glory and praife of the great Name of our Blefled Lord and Saviour Jefus Chrift, Who, with the Father and the Holy Spirit, liveth and reigneth, ever One God, world without end. R. Amen. Antiphon. O thou afflicted, tofTed with tempeft and not comforted: behold, I will lay thy {tones with fair colours, and lay thy foundations with fapphires. And I will make thy windows of agates, and thy gates of carbuncles : and all thy borders of plea- fant ftones. And all thy children mall be taught of the Lord : and great mail be the peace of thy children. (Ifaiah liv. ll, 13.) PSALM LXXXVII. Fundamenta ejus. (6th Tone). Her foundations are upon the holy hills : the Lord loveth the gates of Sion more than all the dwellings of Jacob. Very excellent things are fpoken of thee : thou City of God. I will think upon Rahab and Babylon : with them that know me. Behold ye the Philiftines alfo : and they of Tyre, with the Morians ; lo, there was he born. And of Sion it fhall be reported that he was born in her : and the molt High mail ftablifh her. The Lord {hall rehearfe it when he writeth up the people : that he was born there. The lingers alfo and trumpeters (hall he rehearfe : All my frefh fprings fhall be in thce. Glory be to the Father, &c. As it was in the beginning, &c. Antiphon. O thou afflifted, toffed with tempeft, and not comforted: behold, I will lay thy ftones with fair colours, and lay thy foundations with fapphires. And I will make thy windows of agates, and thy gates of carbuncles : and all thy borders of plea- fant ftones. And all thy children fhall be taught of the Lord : and great fhall be the peace of thy children. (Ifaiah liv. n, 13.) ff Then fhall the Bifhop addrefs the people, and fay, Dearly beloved, let us now afk Almighty God, of His infinite mercy, to blefs, fanftify, and confecrate the Houfe which is to be built in this place, to His greater honour and glory. Let us pray. O Almighty and Everlafting God, Who in every place of Thy dominion art wholly pre- fent, wholly operating, and Who yet doft hallow the places dedicated to Thy Name, pour forth Thy grace upon the houfe of prayer here to be built, that it may be raifed up a temple to Thy honour, and remain for ever inviolable. And as Thou art the Founder of this houfe, be Thou alfo its Protedtor. Here let no malice of Thine enemy prevail ; no perverfe defire, no contentious thought divide thofe whom One Fold contains, and One Shepherd rules ; but through the powerful aid of Thy Bleffed Spirit, mayeft Thou always be worfhipped in this place, in faith and charity, in purity and true devotion : and grant that all who fhall here feek Thee, may ever find the light of Thy countenance, and be filled with the abundance of Thy heavenly grace, through Chrift our Lord. R. Amen. Antiphon. The rain defcended, and the floods came, and the winds blew, and beat upon that Houfe: and it fell not, for it was founded upon a rock. (St. Matthew vii. 25.) G G 226 PSALM cxxn. L&tatus fum. (5th Tone, ift Ending). I was glad when they faid unto me : We will go into the houfe of the Lord. Our feet ftiall ftand in thy gates : O Jerufalem. Jerufalem is built as a city : that is at unity in itfelf. For thither the tribes go up, even the tribes of the Lord : to teftify unto Ifrael, to give thanks unto the name of the Lord. For there is the feat of Judgment : even the feat of the houfe of David. O pray for the peace of Jerufalem : they fliall profper that love thee. Peace be within thy walls : and plenteoufnefs within thy palaces. For my brethren and companions' fakes : I will wifti thee profperity. Yea, becaufe of the houfe of the Lord our God : I will feek to do thee good. Glory be to the Father, &c. As it was in the beginning, &c. Antipbon. The rain defcended, and the floods came, and the winds blew, and beat upon that Houfe : and it fell not, for it was founded upon a rock. (St. Matthew vii. 25.) 1f Then fliall the Bifhop, or the Incumbent, being deputed by him, lay, Let us pray. O Lord God Almighty, Who art the Author and Source of all wifdom, we give thee hearty thanks for all our friends and benefaftors, and for all thofe through whofe charity the walls of this Thine Houfe are about to arife. Remember this to them, O Lord, for good. Blefs them in their going out and coming in, in mind and in body, in fpirit, foul, and eftate. Be with them in the hour of death, and in the day of judgment, and at laft take them to Thyfelf for ever, for His fake Who died and was buried, and rofe again, Jefus Chrift our only Mediator and Advocate. R. Amen. O God, who art the Shield and Defence of all Thy people, be ever at hand, we befeech Thee, to fuccour and protect the builders of this Houfe, that fo this work which, through Thy great mercy, hath now begun, may be continued and ended in Thee, and under Thy protec- tion, through Jefus Chrift our Lord. R. Amen. O Almighty God, Who haft built Thy Church upon the foundation of the apoftles and prophets, Jefus Chrift Himfelf being the Head Corner Stone, grant us fo to be joined together in unity of fpirit by their dodlrine, that we may be made an holy temple acceptable unto Thee, through Jefus Chrift our Lord. R. Amen. 1F Then fliall be fung the Hymn, Veni Creator Spiritus, in Englifh. Come, O Creator, Spirit Bleft, And in our fouls take up Thy Reft, Come with Thy grace and heavenly aid To fill the hearts which Thou haft made. Great Paraclete ; to Thee we cry ; O higheft gift of God moft high ! O Fount of life! O fire of love! And fweet anointing from above ! Thou in Thy feven-fold gifts art known ; Thee, Finger of God's Hand we own ; ana lading: a JFounDation^tone. 227 The promife of the Father Thou ! Who doft the tongue with power endow. Kindle our fenfes from above, And make our hearts o'erflow with love ; With patience firm, and virtue high, The weaknefs of our flefh fupply. Far from us drive the foe we dread, And grant us Thy true peace inftead; So mall we not, with Thee for Guide, Turn from the path of life afide. Oh, may Thy grace on us bellow, The Father and the Son to know, And Thee, through endlefs times confefs'd, Of Both th' Eternal Spirit bleft. All glory, while the ages run, Be to the Father, and the Son, Who rofe from death ; the fame to Thee, O Holy Ghoft, eternally. Amen. 11 Then the Incumbent, addrefling the Bifhop, {hall iay, Right Reverend Father, before we leave this place, I defire your bleffing upon the work which we have this day begun, upon thofe who are waiting its iflue, and upon all of us who are now aflembled together. 11 Then the Bifhop fhall fay, V. The Lord's Name be praifed. R. Henceforth, world without end. V. The Lord be with you. K. And with thy fpirit. The Bleffing of God Almighty, the Father, the Son, and the Holy Ghoft, be amongft you, and remain with you always. R. Amen. In returning from the fite of the New Church Te Deum fhall be fung. SERVICE FOR HOLY COMMUNION. Introit : Pfalm Ixxxvii. Fundament a ejus. Proper Colled. That for SS. Simon and Jude. For the Epiftle : I Kings v. 13 18. The Gofpel: S. John xii. i 8. Offertory: Exodus xxxv. 21, 22. 228 Service for the Solemn Bleffing and Opening of S. Mary's Churchy Aberdeen* U The Bifhop, attended by his Chaplains and by the Clergy of S. Mary's, and preceded by the Choir and Clergy, duly veiled and ordered, (hall proceed through the weft door of the Church to their appointed places in the Chancel. During which fhall be fung, PSALM LXVIII. Exurgat Deus. (8th Tone, 2nd Ending). |ET God arife, and let His enemies be fcattered : let them alfo that hate Him flee before Him. 2 Like as the fmoke vanifheth, fo (halt Thou drive them away : and like as wax melteth at the fire, fo let the ungodly perifh at the prefence of God. 3 But let the righteous be glad and rejoice before God : let them alfo be merry and joyful. 4 O fing unto God, and fing praifes unto His Name : magnify Him that rideth upon the heavens, as it were upon an horfe ; praife Him in His Name JAH, and rejoice before Him. 5 He is a father of the fatherlefs, and defendeth the caufeof the widows : even God in His holy habitation. 6 He is the God that maketh men to be of one mind in an houfe, and bringeth the pri- foners out of captivity : but letteth the runagates continue in fcarcenefs. 7 O God, when Thou wenteft forth before the people : when Thou wenteft through the wildernefs. 8 The earth fhook, and the heavens dropped at the prefence of God : even as Sinai alfo was moved at the prefence of God, Who is the God of Ifrael. 9 Thou, O God, fenteft a gracious rain upon thine inheritance : and refrefhedft it when it was weary. 10 Thy congregation fhall dwell therein : for Thou, O God, haft of thy goodnefs prepared for the poor. 1 1 The Lord gave the word : great was the company of the preachers. 1 2 Kings with their armies did flee, and were difcomfited : and they of the houfehold divided the fpoil. I 3 Though ye have lien among the pots, ye fhall be as the wings of a dove : that is covered with filver wings, and her feathers like gold. 14 When the Almighty fcattered kings for their fake: then were they as white as fnow in Salmon. 15 As the hill of Bafan, fo is God's hill : even an high hill, as the hill of Bafan. 1 6 Why hop ye fo, ye high hills ? this is God's hill, in the which it pleafeth Him to dwell : yea, the Lord will abide in it for ever. 1 7 The chariots of God are twenty thoufand, even thoufands of angels : and the Lord is among them, as in the holy place of Sinai. 1 8 Thou art gone up on high, Thou haft led captivity captive, and received gifts for men : yea, even for thine enemies, that the Lord God might dwell among them. 19 Praifed be the Lord daily: even the God Who helpeth us, and poureth His benefits upon us. 20 He is our God, even the God of Whom cometh falvation : God is the Lord, by Whom we efcape death. * Sanctioned by me, Thomas George Bifhop of Aberdeen, Feb. 1 1, 1864. iBIefling anti flDpening a C&urcfr. 229 2 1 God fhall wound the head of His enemies : and the hairy fcalp of fuch a one as goeth on {till in his wickednefs. 22 The Lord hath faid, I will bring My people again, as I did from Bafan : Mine own will I bring again, as I did fometime from the deep of the fea. 23 That Thy foot may be dipped in the blood of Thine enemies : and that the tongue of Thy dogs may be red through the fame. 24 It is well feen, O God, how Thou goeft : how Thou, my God and King, goeft in the fandluary. 25 The fingers go before, the minftrels follow after : in the midft are the damfels playing with the timbrels. 26 Give thanks, O Ifrael, unto God the Lord in the congregations : from the ground of the heart. 27 There is little Benjamin their ruler, and the princes of Judah their counfel : the princes of Zabulon, and the princes of Naphthali. 28 Thy God hath fent forth ftrength for thee : ftablifti the thing, O God, that Thou haft wrought in us. 29 For Thy temple's fake at Jerufalem : fo mail kings bring prefents unto Thee. 30 When the company of the {pear-men, and multitude of the mighty are fcattered abroad among the beafts of the people, fo that they humbly bring pieces of filver : and when He hath fcattered the people that delight in war ; 3 1 Then mall the princes come out of Egypt : the Morians' land mail foon ftretch out her hands unto God. 32 Sing unto God, O ye kingdoms of the earth : O fing praifes unto the Lord ; 33 Who fitteth in the heavens over all from the beginning: lo, He doth fend out His voice, yea, and that a mighty voice. 34 Afcribe ye the power to God over Ifrael : His worfhip, and ftrength is in the clouds. 35 O God, wonderful art Thou in Thy holy places: even the God of Ifrael ; He will give ftrength and power unto His people ; bleffed be God. Glory be to the Father, and to the Son : and to the Holy Ghoft ; As it was in the' beginning, is now, and ever mall be : world without end. Amen. IT The Bifhop, having taken his appointed place on the north fide of the fanftuary, the Incumbent of S. Mary's (hall approach his Lordmip, and fay, In the name, and on behalf of the clergy and congregation of S. Mary's, I requeft your Lordfhip to blefs and formally open this building for the worfhip of Almighty God. U The Bifhop mall reply, I am willing to do fo, the Lord being my helper. IT Then, proceeding to the midft of the fanftuary, attended by his chaplains, the Bimop mall fay, In the Name of the Father, and of the Son, and of the Holy Ghoft. Amen. V, Our help is in the Name of the Lord. R. Who hath made Heaven and Earth. V. Lord, hear our prayer. R. And let our cry come unto Thee. V. The Lord be with you. R. And with thy fpirit. 230 Let us pray. Prevent us, O Lord, in all our doings with Thy moft gracious favour, and further us with Thy continual help, that in all our works begun, continued, and ended in Thee, we may glorify Thy Holy Name, and finally, by Thy mercy, obtain everlafting life, through Jefus Chriil our Lord. R. Amen. ff Then the Bifhop (hall return to his appointed place, and the Litany mail be fung, as it Hands in the Book of Common Prayer, with the following fuffrage introduced after the words " blefs and keep all Thy people : " That it may pleafe Thee to blefs and fanftify this building which we are about to dedicate to Thy fervice. We befeech Thee to hear us, good Lord. 5[ At the conclufion of the Litany, the Hymn, Vent Creator Spiritus, mall be fung in Englifh. Come, O Creator, Spirit Bleft, And in our fouls take up Thy Reft, Come with Thy grace and heavenly aid To fill the hearts which Thou haft made. Great Paraclete ; to Thee we cry j O higheft gift of God moft high ! O Fount of life ! O fire of love ! And fweet anointing from above ! Thou in Thy feven-fold gifts art known ; Thee, Finger of God's Hand we own ; The promife of the Father Thou ! Who doft the tongue with power endow Kindle our fenfes from above, And make our hearts o'erflow with love ; With patience firm, and virtue high, The weaknefs of our flefh fupply. Far from us drive the foe we dread, And grant us Thy true peace inftead ; So mail we not, with Thee for Guide, Turn from the path of life alide. Oh, may Thy grace on us beftow, The Father and the Son to know, And Thee, through endlefs times confefs'd, Of Both th' Eternal Spirit bleft. All glory, while the ages run, Be to the Father, and the Son, Who rofe from death ; the fame to Thee, O Holy Ghoft, eternally. Amen. 15lefl3tng ana Dpening a C&urcb. 231 IF After which, the Bifhop, attended by his Chaplains, and the Clergy of the church, ftiall pro- ceed to that part of the chancel immediately fronting the choir gates, where (hall be faid or fung the following, V. Our help is in the Name of the Lord. R, Who hath made Heaven and Earth. V. The Lord's Name be praifed. R. Henceforth, world without end. V. Lord, we have loved the habitation of Thy Houfe. R. And the place where Thine Honour dwelleth. V. O come let us worfhip and fall down. R, And kneel before the Lord our Maker. .V. Glory be to the Father, &c. R. As it was in the beginning, &c. Let us pray. Lord, have mercy upon us. Cbrift, have mercy upon us. Lord, have mercy upon us. Our Father, &c. O Lord God, Whom the heaven of heavens cannot contain, and Who yet vouchfafeft to have a houfe here upon earth, wherein Thy Name may be conftantly invoked, look down, we befeech Thee, with benign countenance upon this place, and by Thy grace cleanfe it from all defilement, and evermore preferve it inviolate ; let all fpiritual wickednefs flee far from hence, through Jefus Chrift, Thine only Son, our Lord, Who liveth and reigneth with Thee, in the unity of the Holy Ghoft, One God, world without end. R. Amen. O Almighty and Everlafting God, Who in every place of Thy dominion art wholly pre- fent, wholly operating, and Who yet doft hallow the places fet apart to Thy Name, pour forth Thy grace upon this Houfe of Prayer, dedicated in honour of the BleiTed Virgin Mary, that it may be accepted as a temple of Thine, and remain for ever inviolable. And as Thou art the Founder of this houfe, be Thou alfo its Protetor. Here let no malice of Thine enemy pre- vail ; no perverfe defire, no contentious thought divide thofe whom One Fold contains, and One Shepherd rules ; but through the powerful aid of Thy BlefTed Spirit, mayeft Thou always be worfhipped in this place, in faith and charity, in purity and true devotion ; and grant that all who fhall here feek Thee, may. ever find the light of Thy countenance, and the joy of Thy love, and be filled with the abundance of Thy heavenly grace, through Jefus Chrift our Lord. R. Amen. f Then the Bifhop, attended by his Chaplains, &c. fhall proceed to the Baptiftry, where (landing near the Font, and placing his right hand upon it, he (hall fay the following prayer of dedication, Blefs, O Lord, and fan&ify this Font, and grant that whofoever (hall be here dedicated to Thee by Baptifm, may be renewed by the Holy Ghoft, delivered from Thy wrath and eternal death, and, being thus made a living member of Thy church, may ever remain in the number of Thy faithful and eledl children, through Jefus Chrift our Lord. R. Amen. 232 appenDir. H While the Bifhop and clergy are returning to the chancel, the choir {hall fing the following : There is a River, the dreams whereof fliall make glad the City of God, the holy place of the tabernacles of the Moft High. God is in the midft of her ; (he (hall not be moved : God fhall help her, and that right early. (Pfalm xlvi. verfes 4, 5. Bible verjton.) 1? At the chancel fteps, the Bifhop fhall then fay thefe prayers, Grant, O Lord, that they who in this place fhall in their own perfons renew the promifes and vows made for them by their fureties at their baptifm, and thereupon be Confirmed by the Bifhop, may continue Thine for ever, and daily increafe in Thy Holy Spirit more and more, until they come to Thine everlafting kingdom. R. Amen. Grant, O Lord, that they who fhall be joined together in this place in the Holy Eftate of Matrimony may faithfully perform and keep the vow and covenant betwixt them made, and remain in perfedl love and peace together unto their lives' end. R. Amen. Grant, O Lord, that thofe who fhall here confefs their fins, and feek of Thee, the God of all confolation, mercy, and pardon, peace and quietnefs, may ever find Thee in the fulnefs of Thine abundant charity. R. Amen. Grant, O Lord, that by Thy Holy Word, which fhall be read and preached in this place, the hearers thereof may both perceive and know what things they ought to do, and alfo may have grace and power faithfully to fulfil the fame. R. Amen. <~ While the Bifhop and his Chaplains are returning to their places, the choir fhall fing the following: O pray for the peace of Jerufalem : they fhall profper that love Thee. Peace be within thy walls, and plenteoufnefs within thy palaces. (Pfalm cxxii. verfes 6, 7.) T Then the Bifhop, Handing at the Altar, and placing his right hand upon it, fhall fay the following prayer, Regard, we befeech Thee, O Lord, the fupplications of Thy people, fanftify this Thy Holy Table, and grant that they who fhall here offer the Sacrifice of Praife and Thankfgiving, may find and feel that with fuch facrifices Thou art well pleafed. R. Amen. Adding thole that follow, And grant us, gracious Lord, in the Holy Sacrament of Thy love, fo to eat the Flefh of Thy dear Son, Jefus Chrift, and to drink His Blood, that our finful bodies may be made clean by His Moft Sacred Body, and our fouls wafhed through His Moft Precious Blood, and that we may evermore dwell in Him and He in us. R. Amen. And be pleafed, O Lord, as Thou didft accept the offering of Solomon, to receive and accept the varied gifts here prefented for Thy fervice. Blefs thofe who have given of their fubftance towards raifing and furnifhing this Houfe of Prayer. Remember this to them, O Lord, for good. Blefs them in their going out and coming in, in mind and in body, in fpirit, foul and eftate. Be with them in the hour of death and in the day of judgment, and at laft take them to Thyfelf for ever, for His fake, Who died and was buried, and rofe again, Jefus Chrift, our only Mediator and Advocate. R. Amen. TBlefling anD Opening a Cburci). 233 41 Then the Donor of the Altar Veflels fhall advance with them to the Bifhop, and fay, Right Reverend Father in God, I delire to prefent thefe Veflels for the celebration of the Holy Eucharift in this Church, and afk you, in the Name of God, to fet them apart and blefs them for that holy fervice. ^ The Bifhop, receiving them and placing them on the Altar, mail fay, I am willing to do fo, the Lord being my Helper. And mall proceed faying, V. Our help is in the Name of the Lord. R. Who hath made Heaven and Earth. V. Lord, hear our prayer. R And let our cry come unto Thee. V. The Lord be with you. R. And with thy fpirit. Let us pray. Almighty and Everlafting God, Who, under the old law, willedft that gold and filver mould be fet apart for Thine honour and worfhip, vouchfafe, we befeech Thee, to blefs, fanftify, and confecrate, thefe Veflels for the miniftration of the Eucharift of Thy dearly-beloved Son, Who for our falvation, offered Himfelf a facrifice on the Altar of the Crofs, and now plead- ing the fame facrifice liveth and reigneth with Thee and the Holy Ghoft, ever One God, world without end. R. Amen. H Then the choir mall fing the following : Thine, O Lord, is the greatnefs, and the power, and the glory, and the viftory, and the majefty : for all that is in the heaven and in the earth is Thine : Thine is the Kingdom, O Lord, and Thou art exalted as Head over all. (i Chronicles xxix. 1 1.) U Then mail be fung the following Pfalms Antipbon. Upon Thy Right Hand did ftand the Queen in a vefture of gold, wrought about with divers colours. PSALM XLV. Eruttavit cor meum. (8th Tone, 2nd Ending). 1 My heart is inditing a good matter : I fpeak of the things which I have made unto the King. 2 My tongue is the pen : of a ready writer. 3 Thou art fairer than the children of men : full of grace are Thy lips, becaufe God hath blefled Thee for ever. 4 Gird Thee with Thy fword upon Thy thigh, O Thou moft Mighty : according to Thy worfhip and renown. 5 Good luck have Thou with Thine honour : ride on, becaufe of the word of truth, of meeknefs, and righteoufnefs ; and Thy right hand fhall teach Thee terrible things. 6 Thy arrows are very fharp, and the people fhall be fubdued unto Thee : even in the midft among the King's enemies. 7 Thy feat, O God, endureth for ever : the fceptre of Thy kingdom is a right fceptre. 8 Thou haft loved righteoufnefs, and hated iniquity : wherefore God, even Thy God, hath anointed Thee with the oil of gladnefs above Thy fellows. H H 234 appen&ir. 9 All Thy garments fmell of myrrh, aloes, and caflia : out of the ivory palaces whereby they have made Thee glad. 10 Kings' daughters were among Thy honourable women : upon Thy right hand did ftand the Queen in a vefture of gold, wrought about with divers colours. 1 1 Hearken, O daughter, and confider, incline thine ear : forget alfo thine own people, and thy father's houfe. 12 So mall the King have pleafure in thy beauty : for He is thy Lord God, and worftiip thou Him. 1 3 And the daughter of Tyre (hall be there with a gift : like as the rich alfo among the people mall make their fupplication before Thee. 14 The King's daughter is all glorious within : her clothing is of wrought gold. 15 She mail be brought unto the King in raiment of needle-work : the virgins that be her fellows (hall bear her company, and mall be brought unto Thee. 1 6 With joy and gladnefs mall they be brought : and mall enter into the King's palace. 17 Inftead of thy fathers thou malt have children : whom thou mayeft make princes in all lands. 1 8 I will remember Thy Name from one generation to another : therefore mail the peo- ple give thanks unto Thee, world without end. Glory be to the Father, and to the Son : and to the Holy Ghoft ; As it was in the beginning, is now, and ever mail be : world without end. Amen. Antipbon. Upon Thy Right Hand did ftand the Queen in a vefture of gold, wrought about with divers colours. Antipbon. How dreadful is this place! This is none other but the Houfe of God, and this is the gate of Heaven ! (Genefis xxviii. 1 7.) PSALM XLVI. Deus nofter refuglum. (8th Tone, 2nd Ending). 1 God is our hope and ftrength : a very prefent help in trouble. 2 Therefore will we not fear, though the earth be moved : and though the hills be carried into the midft of the fea. 3 Though the waters thereof rage and fwell : and though the mountains make at the tempeft of the fame. 4 The rivers of the flood thereof ftiall make glad the city of God : the holy place of the tabernacle of the Moft Higheft. 5 God is in the midft of her, therefore mail fhe not be removed : God mail help her, and that right early. 6 The heathen make much ado, and the kingdoms are moved : but God hath fhewed His voice, and the earth mail melt away. 7 The Lord of Hofts is with us : the God of Jacob is our refuge. 8 O come hither, and behold the works of the Lord : what deftruftion He hath brought upon the earth. 9 He maketh wars to ceafe in all the world : He breaketh the bow, and knappeth the fpear in funder, and burneth the chariots in the fire. 10 Be ftill then, and know that I am God : I will be exalted among the heathen, and I will be exalted in the earth. 1 1 The Lord of Hofts is with us : the God of Jacob is our refuge. Glory be to the Father, and to the Son, and to the Holy Ghoft ; As it was in the beginning, is now, and ever mail be : world without end. Amen. anu SDpening a Cbiircb. 235 9 is ful Antipbon. How dreadful is this place ! This is none other but the Houfe of God, and this is the gate of Heaven. (Genefis xxviii. 17.) Antipbon. The light of the moon fhall be as the light of the fun, and the light of the fun ftiall be fevenfold, as the light of feven days, in the day that the Lord bindeth up the breach of His people, and healeth the ftroke of their wound. (Ifaiah xxx. 26.) PSALM XLVIII. Magnus Dominus. (5th Tone, ift Ending). 1 Great is the Lord, and highly to be praifed : in the city of our God, even upon His holy hill. 2 The hill of Sion is a fair place, and the joy of the whole earth : upon the north fide lieth the city of the great King ; God is well known in her palaces as a fure Refuge. 3 For lo, the kings of the earth : are gathered, and gone by together. 4 They marvelled to fee fuch things : they were aftonifhed, and fuddenly caft down. 5 Fear came there upon them and forrow : as upon a woman in her travail. 6 Thou (halt break the (hips of the fea : through the eaft wind. 7 Like as we have heard, fo have we feen in the city of the Lord of Hofts, in the city of our God : God upholdeth the fame for ever. 8 We wait for Thy lovingkindnefs, O God : in the midft of Thy temple. O God, according to Thy Name, fo is Thy praife unto the world's end : Thy right hand full of righteoufnefs. 10 Let the mount Sion rejoice, and the daughter of Judah be glad : becaufe of Thy judg- ments. 1 1 Walk about Sion, and go round about her : and tell the towers thereof. 1 2 Mark well her bulwarks, fet up her houfes : that ye may tell them that come after. 1 3 For this God is our God for ever and ever : He mall be our guide unto death. Glory be to the Father, and to the Son : and to the Holy Ghoft ; As it was in the beginning, is now, and ever mail be : world without end. Amen. Antiphon. The light of the moon fhall be as the light of the fun, and the light of the fun fhall be fevenfold, as the light of feven days, in the day that the Lord bindeth up the breach of His people, and healeth the ftroke of their wound. (Ifaiah xxx. 26.) Antipbon. For from the riling of the fun, even unto the going down of the fame, My Name fhall be great among the Gentiles ; and in every place Incenfe fhall be offered unto My Name, and a Pure Offering : for My Name fhall be great among the heathen, faith the Lord of Hofts. (Malachi i. n.) PSALM LXXXIV. Quam dilefla! (8th Tone, 2nd Ending). 1 O how amiable are Thy dwellings : Thou Lord of hofts ! 2 My foul hath a defire and longing to enter into the courts of the Lord : my heart and my flefh rejoice in the living God. 3 Yea, the fparrow hath found her an houfe, and the fwallow a neft where me may lay her young : even Thy altars, O Lord of hofts, my King and my God. 4 BlefTed are they that dwell in Thy houfe : they will be alway praifing Thee. 5 Bleffed is the man whofe ftrength is in Thee : in whofe heart are Thy ways. 6 Who going through the vale of miiery ufe it for a well : and the pools are filled with 236 7 They will go from ftrength to ftrength : and unto the God of gods appeareth every one of them in Zion. 8 O Lord of hofts, hear my prayer : hearken, O God of Jacob. 9 Behold, O God, our Defender : and look upon the face of Thine Anointed, jo For one day in Thy courts : is better than a thoufand. 1 1 I had rather be a door-keeper in the houfe of my God : than to dwell in the tents of ungodlinefs. 12 For the Lord God is a Light and Defence: the Lord will give grace and worfhip, and no good thing mail He withhold from them that live a godly life. 130 Lord God of hofts : blefled is the man that putteth his truft in Thee. Glory be to the Father, and to the Son : and to the Holy Ghoft ; As it was in the beginning, is now, and ever fhall be : world without end. Amen. Antiphon. For from the rifing of the fun, even unto the going down of the fame, My Name mall be great among the Gentiles ; and in every place Incenfe mall be offered unto My Name, and a Pure Offering : for My Name mail be great among the heathen, faith the Lord of Hofts. (Malachi i. 1 1.) ui habitat. Whofo dwelleth under the defence of the moft High: {hall abide under the fliadow of the Almighty. I will fay unto the Lord, Thou art my Hope and my Stronghold : my God, in Him will I truft. For He mall deliver thee from the fnare of the hunter : and from the noifome peftilence. He mall defend thee under His wings, and thou malt be fafe under His feathers : His faithfulnefs and truth {hall be thy mield and buckler. Thou {halt not be afraid of any terror by night : nor for the arrow that flieth by day ; For the peftilence that walketh in darknefs : nor for the iicknefs that deftroyeth in the noon day. A thoufand mall fall befide thee, and ten thoufand at thy right hand : but it mall not come nigh thee. Yea, with thine eyes malt thou behold : and fee the reward of the ungodly. For Thou, Lord, art my hope : Thou haft fet Thine houfe of defence very high. There mall no evil happen unto thee : neither mall any plague come nigh thy dwelling. For He mall give His Angels charge over thee : to keep thee in all thy ways. They mall bear thee in their hands : that thou hurt not thy foot againft a ftone. Thou malt go upon the lion and adder : the young lion and the dragon malt thou tread under thy feet. Becaufe he hath fet his love upon Me, therefore I will deliver him : I will fet him up be- caufe he hath known My Name. He mall call upon Me, and 1 will hear him : yea, I am with him in trouble, I will deliver him and bring him to honour. With long life will I fatisfy him : and mew him My falvation. Glory be to The Father, &c. As it was in the beginning, &c. Antipbon. Other foundation can no man lay but that which is laid ; Chrift the Lord. PSALM cxxi. Levavi oculos. I will lift up mine eyes unto the hills : from whence cometh my help. My help cometh even from the Lord : Who hath made Heaven and Earth. He will not fuffer thy foot to be moved : and He that keepeth thee will not fleep. Behold, He that keepeth Ifrael : {hall neither {lumber nor fleep. The Lord Himfelf is thy keeper: the Lord is thy defence upon thy right hand. So that the Sun mail not burn thee by day : neither the Moon by night. The Lord mall preferve thee from all evil : yea, it is even He that mall keep thy foul. 1 1 242 The Lord fliall preferve thy going out and thy coming in : from this time forth for ever- more. Glory be to The Father, &c. As it was in the beginning, &c. Antipbon. Thou that ruled Ifrael, look down upon this houfe ! Thou Who leadeft Jofeph like a fheep, pour upon it Thy benediftion ! Thou Who fitteft above the Cherubim, hear our prayers ! PSALM cxxv. $ui confdunt. They that put their truft in the Lord mail be even as Mount Syon : which may not be removed, but ftandeth faft for ever. The hills (land about Jerufalem : even fo ftandeth the Lord round about His people from this time forth for evermore. For the rod of the ungodly cometh not into the lot of the righteous : left the righteous put their hand unto wickednefs. Do well, O Lord : unto thofe that are good and true of heart. As for fuch as turn back unto their own wickednefs : the Lord mall lead them forth with the evil-doers ; but peace fhall be upon Ifrael. Glory be to the Father, &c. As it was in the beginning, &c. Antipbon, Let this building receive of God the Grace of blefling and mercy from Chrift Jefus. PSALM cxxxm. Ecce quam bonum. Behold how good and joyful a thing it is : brethren, to dwell together in unity ! It is like the precious ointment upon the head, that ran down unto the beard : even unto Aaron's beard, and went down to the fkirts of his clothing. Like as the dew of Hermon : which fell upon the hill of Syon. For there the Lord promifed His blefling : and life for evermore. Glory be to The Father, &c. As it was in the beginning, &c. Antipbon. Blefs, O Lord ! this houfe now completed ; let Thine Eyes be open upon it day and night. V. O Lord ! defend this habitation. R. And let Thine Angels guard its walls. Refponfory. O Lord ! forgive the fins of them that pray unto Thee in this place, and mew them the good way wherein they mould walk, and give glory to Thy great Name. R. In it may all who afk receive, who feek find; and to him that knocketh may it be opened. And give glory to Thy great Name. CHAPTER. Luke xix. And Jefus entered and pa fled through Jericho ; and behold there was a man named Zac- chaeus, and he fought to fee Jefus, and ran before and climbed up into a fycamore tree to fee Him. And when Jefus came to the place He looked up and faw him, and faid unto him, IBenetiiftion of a DtoeUmg>JJ>oufe, 243 "Zacchaeus, make hafte and come down, for to-day I muft abide in thy houfe." And he made hafte and came down, and received Him joyfully. Thanks be to God. V. O Lord ! mew Thy mercy upon us. R. And grant us Thy falvation. O Lord ! hear my prayer. And let my crying come unto Thee. The Lord be with you. And with thy fpirit. Let us pray. Be prefent, O Lord ! with our Applications, and enlighten this dwelling with the ferene Eyes of Thy Goodnefs. May the Grace of Thy Goodnefs and the fulnefs of Thy Benediftion defcend upon thofe that dwell in and who may vifit it ; and may all adverfity and iniquity be driven far away from them by the power of Thy Majefty, through Chrift our Lord. Amen. Blefs, O Lord ! this edifice, and this place, that Health, Sanftity, Chaftity, Virtue, Strength, Purity, Humility, Gentlenefs, Kindnefs, the keeping of Thy laws, obedience and thankfgiving to God the Father, and Son, and Holy Spirit may ever abide therein ; and may the fulnefs of Thy benedidlion ever reft upon this abode, and all who are therein ; that with piety inhabit- ing this houfe made with hands, they may be alfo evermore dwelling-places for Thine Holy Spirit, through Chrift our Lord. Amen. O Almighty God ! Who haft built Thy Church upon the foundation of the Apoftles and Prophets, Jefus Chrift Himfelf being the Head Corner Stone ; grant us fo to be joined together in unity of fpirit by their doftrine, that we may be made an holy temple acceptable unto Thee, through Chrift our Lord. Amen. FOR THE ORATORY. Blefs, O Lord ! we befeech Thee, and fan&ify this place of prayer, that our fupplications may be fet forth in Thy fight as the incenfe and the lifting up of our hands be as an Evening Sacrifice. Drive far away from us, O Lord ! all worldly cares and diftraftions, that we ferv- ing Thee with fear and devout hearts may at laft attain to Thy glorious prefence, through Chrift our Lord. Amen. IN A SITTING ROOM. O Almighty God ! Who haft knit together Thine Eleft in one Communion and fellowfhip in The Myftical Body of Thy Son Chrift our Lord; grant us grace fo to follow Thy Blefled Saints in all virtuous and godly living, that we may come to thofe unfpeakable joys which Thou haft prepared for them that unfeignedly love Thee, through Chrift our Lord. Amen. O moft gracious God ! the Giver of all good gifts, we befeech Thee to fend Thine Holy Spirit on thefe rooms, and all that (hall live therein. Blefs them, O Lord ! in their going out and coming in, in their ftudies and recreations, in their food and reft, in their converfation and in their filence ; and grant that the words of their mouths, and the meditations of their hearts may alway be acceptable in Thy fight, and that all may be to Thine Honour and Glory, through Chrift, our Lord. Amen. IN A BED CHAMBER. Blefs, O Lord ! we befeech Thee, thefe bed-chambers, and all who {hall lie down to fleep therein, that they may repofe in Thy peace, and abide in Thy will ; and going on from 244 ftrength to ftrength, and increafing in length of days, may finally attain to Thine Everlafting Kingdom, through Chrift our Lord. Amen. Return to the Oratory. PSALM v. Ponder my words, O Lord : confider my meditations. O hearken Thou unto the voice of my calling, my King and my God : for unto Thee will I make my prayer. My voice malt Thou hear betimes, O Lord : early in the morning will I direct my prayer unto Thee, and will look up. For Thou art the God that haft no pleafure in wickednefs : neither fhall any evil dwell with Thee. Such as be foolifh fhall not ftand in Thy fight : for Thou hateft all them that work vanity. Thou fhalt deftroy them that fpeak leafing : the Lord fhall abhor both the bloodthirfty and deceitful man. But as for me, I will come into Thine Houfe, even upon the multitude of Thy mercy : and in Thy fear will I worfhip toward Thy Holy Temple. Lead me, O Lord ! in Thy righteoufnefs, becaufe of mine enemies : make Thy way plain before my face. For there is no faithfulnefs in his mouth : their inward parts are very wickednefs. Their throat is an open fepulchre : they flatter with their tongue. Deftroy Thou them, O God ! let them perifh through their own imaginations : caft them out in the multitude of their ungodlinefs, for they have rebelled againft Thee. And let all them that put their truft in Thee rejoice : they fhall ever be giving of thanks becaufe Thou defended them. They that love Thy name fhall be joyful in Thee. For Thou, Lord, wilt give Thy bleffing unto the righteous : and with Thy favourable kindnefs wilt Thou defend him as with a fhield. Glory be to the Father, &c. As it was in the beginning, &c. The Lord be with you. And with thy fpirit. Let us pray. (Kneeling.) O God ! Father Almighty ! we Thy fuppliants intreat Thee, on behalf of this houfe and its occupiers, that Thou wouldeft vouchfafe to blefs and fandify, and enlarge them in all good things. Beftow upon them, O Lord ! abundance of Thy celeftial dew and plenteoufnefs of the fatnefs of the Land of the living and of Thy compaffion : and bring to good effecT: all their defires and vows. At this our prayer be gracioufly pleafed to biefs and hallow this abode, as Thou didft vouchfafe to blefs and hallow the Houfe of Abraham, Ifaac, and Jacob. May Angels of Light ever dwell within its walls, and guard it and its inhabitants from all evil, through our Lord Jefus Chrift Thy Son, Who with Thee liveth and reigneth in the Unity of the Holy Ghoft, God world without end. Amen. The Lord be with you. And with thy fpirit. Blefs we the Lord. Thanks be to God. The Grace of our Lord Jefus Chrirt, and the Love of God, and the Fellowfhip of the Holy Ghoft, be with us all evermore. Amen. 245 Various Benedictions. (TRANSLATED FROM THE EXETER PONTIFICAL.) Form of BleJJtng the Holy Water. The Exorcifm of the Salt. EXORCISE thee, creature of fait, by the living GOD, 4* by the true GOD, { by the holy GOD, J by the GOD Who by the Prophet Elifeus, commanded thee J to be caft into the water that the barrennefs of the water might be healed, that thou mighteft be fait exorcifecT for the fpiritual health of believers, and be to all _ who take thee health of foul and body, that all delufion and wickednefs, or crafty deceit of the devil, and every unclean fpirit, may flee and depart from the place in which thou art fprinkled, adjured by Him, Who will judge the quick and the dead and the world by fire. R. Amen. Benediction of the Salt. Almighty and Everlafting GOD, we implore Thy great mercy, that Thou wouldeft deign of Thy lovingkindnefs to blefs | and fanfti^-fy this creature of fait which Thou haft given for the ufe of the human race, that it may be to all who take it health of mind and body, that whatever is touched or fprinkled by it may be freed from all uncleannefs and may be defended from all attacks of ghoftly wickednefs, through our LORD JESUS CHRIST. R. Amen. Exorcifm of the Water. I exorcife thee, creature of water, in the Name of GOD the FATHER Almighty, and in the Name of JESUS CHRIST His SON our LORD, and in the virtue of the HOLY GHOST, to become water exorcifed to chafe away all power of the enemy, and to be able to uproot and overthrow the enemy himfelf and his apoftate angels ; by the virtue of the fame LORD JESUS CHRIST Who will come to judge the quick and dead and the world by fire. R. Amen. . Benediftion of the Water. GOD, Who for the falvation of the human race, haft hidden even Thy greateft Sacraments in the fubflance of water ; mercifully hear our fupplications, and pour upon this element, pre- pared by divers purifications, the virtue of Thy Bleff^-ing, that Thy creature obeying Thee in Thy myfteries, may by divine grace be effectual for cafting out devils and for driving away difeafes, that whatever in the houfes or places of the faithful this water has fprinkled, may be cleanfed from all uncleannefs, and be freed from bale, that there the breath of peftilence, and the deftroying blaft mail not abide ; that all fnares of the enemy who lies in wait may be dif- perfed, and that whatfoever does defpite to the fafety and quietnefs of Thy fervants may flee by the fprinkling of this water, that health may be fought by the invocation of Thy Holy Name, and may be defended from all afiaults, through our LORD JESUS CHRIST. R. Amen. Then Jhall the Confecrator caft the fait into the water, and jballfay, This mixture of fait and water together is done in the Name of the FATHER, and of the SON, and of the HOLY GHOST. R. Amen. 246 Then Jb all follow the Ben edition of Salt and Water together in this wife. V. The Lord be with you. R. And with thy fpirit. Let us pray. O Almighty GOD, the Author of victorious power, King of all kings, magnificent conqueror, Who crufheft the ftrength of adverfe rule, Who overcomeft the bondage of the enemy, Who vanquifheft all hoftile wickednefs ; fuppliant and trembling we befeech and implore Thee, O LORD, mercifully to accept this creature of fait and water, and of Thy lovingkindnefs to illu- minate and fanftijfy it with the dew of Thy bleffing, that wherever it fhall be fprinkled, by the Invocation of Thy Holy Name, all malice of the unclean fpirit may be driven away, and the terror of the venomous ferpent be chafed far hence, and that the prefence of the HOLY SPIRIT may be vouchfafed to us in every place when we aflc Him of Thy tender mercy, through our LORD JESUS CHRIST Thy SON, Who liveth and reigneth with Thee in the unity of the fame Spirit, one GOD world without end. R. Amen. (TRANSLATED FROM A MS. IN THE POSSESSION OF THE REV. FREDERICK G. LEE.) Of a Chalice and Paten. V. Our help ftandeth in the Name of the LORD. R, Who hath made Heaven and Earth. V. LORD, hear our prayer. R , And let our cry come unto Thee. The LORD be with you. And with thy fpirit. Let us pray. Almighty and Everlafting GOD, Who under the old law willedft that gold and filver mould be fet apart for Thine honour and worftup, vouchfafe, we befeech Thee, to blefs J, fanc|tify, and con^-fecrate this chalice and paten for the miniftration of the Eucharift of Thy dearly be- loved SON JESUS CHRIST, Who for our falvation offered Himfelf a Sacrifice on the Altar of the Crofs, and now pleading the fame facrifice liveth and reigneth with Thee and the HOLY GHOST, ever one GOD, world without end. R. Amen. Of a Corpora/. V Our help ftandeth in the Name of the LORD. R, Who hath made Heaven and Earth. V. LORD, hear our prayer. R . And let our cry come unto Thee. The LORD be with you. And with thy fpirit. O Almighty GOD, we humbly befeech Thee gracioufly to blefs J, fancJtify, and con*J*- fecrate this Corporal for the ufe of Thine Altar, on which is prefented to Thee the Sacrifice of Thy dearly beloved SON JESUS CHRIST, and grant that all who affift at thefe facred Myfteries may receive here the virtue of that Sacrament and hereafter everlafting life, through the fame JESUS CHRIST our LORD. R. Amen. Various ISene&tfttons, 247 Of a Chalice-veil. Almighty and Everlafling GOD, Whofe moft blefled SON JESUS CHRIST willed not only to die for our fins, but alfo to feed us with His moft Blefled Body and Blood, blefs *J" an d fanoj*tify , we befeechThee, this Chalice-veil for the ufe of Thine Altar, and grant that we who by faith know Thine only-begotten SON here, may hereafter behold Him face to face, through the fame JESUS CHRIST our LORD. R. Amen. Of an Alb or Surplice. O GOD, the Creator and Sanftifier of all things, vouchfafe, we befeech Thee, to blefs J, fancJtify, and conJfecrate this Alb (or Surplice] that they who wear it for Thy glory, may have grace to wafh their robes and make them white in the blood of the LAMB, and at laft be found meet to worfhip Thee in heaven for ever, through JESUS CHRIST our LORD. R. Amen. Of a Maniple or Girdle. Hear us, Almighty GOD, and vouchfafe to blefs Jfr, fanc^tify, and conJfecrate this Maniple (or Girdle) prepared for the ufe of Thy Minifters, for the fake of JESUS CHRIST our LORD. R. Amen. Of a Stole. O LORD JESUS CHRIST, SON of the living GOD, Who haft faid with Thine own blefled and holy Lips, " Come unto Me, all ye that labour and are heavy laden, and I will give you reft. Take My yoke upon you, for My yoke is eafy and My burden is light ;" grant that all who wear this Stole which do Thou vouchfafe to blefs|, fanoJtify, and conJ-fecrate may follow Thee in all humility, and at laft find eternal reft for their fouls, through Thee, O Blefled SAVIOUR of the world, Who with the FATHER and the HOLY GHOST liveft and reigneft one GOD world without end. R. Amen. Of a Cbafuble or Veftment. O Almighty GOD, vouchfafe, we befeech Thee, to blefs*j, fanc"Jtify, and conjfecrate this Veftment for the miniftry of Thy Holy Altar, and grant that thofe who ufe it may gain the graces bought by the Sacrifice of Thy dear SON, through Him Who liveth and reigneth with Thee and the HOLY GHOST ever one GOD world without end. R. Amen. A General Benedifiion* Vouchfafe, we befeech Thee, O Almighty GOD, to blefs-f-, fanc-J-tify, and con-J-fecrate this for Thy fervice, and grant that we who are permitted to worfhip Thee in Thy courts below may hereafter adore Thee for ever in heaven, through JESUS CHRIST Thine only SON our LORD. R. Amen. * # * After each and every Benediction the thing blefled fhould be reverently fprinkled with holy water. A.M.D.G. It is convenient to ufe this Form for the Bleffing of Bells, &c. 248 Old Veftments to be burnt. /TARIS pallas, cathedrae, candelabrum, et velum, fi fuerint vetuflate confumpta, incendio dentur ; quia non licet ea, quas in facrario fuerint, male tractari ; fed incendio univerfa tra- dantur. Cineres quoque eorum in baptifterium inferantur, ubi nullum tranfitum habeat ; aut in pariete, aut in foflis pavimentorum jac- tentur, ne introeuntium pedibus inquinentur." Corpus Juris Can. Vol. i. p. 960. And again : " Ligna Ecclefias dedicatae non debent ad aliud opus jungi, nifi ad aliam Ecclefiam, fed igni funt comburenda." (Ibid.) Apud Har- rington. Under the law the old Veftments were made up into wicks for the great candleftick in the Holy Place and the lamps in the Temple. Re confe oration and Reconciling of Churches. |F the Altar be taken away, let the church be confecrated anew. If the walls only are altered, let it be reconciled with fait and water. If it be violated with murder or adultery, let it be moft diligently cleanfed and confecrated anew." Excerptions of Ecgbriht. See alfo Harrington on the Confecration of Churches, pp. 44, 96, 98, 140. The Oil of Chrifm, the Oil of the Sick, and Holy Oil. JHESE oils were formerly confecrated by the Bimop on Maundy Thurfday. The Chrifm is a mixture of oil and balfam ; the other two are pure oils. The Chrifm was ufed in Baptifm, Confirmation, Orders, alfo at the confecration of Churches, and at the Coronation of the Sovereign. The other two oils were ufed for the anointing of the Sick, and for the admiflion of catechumens. The Chrifm ought ftill to be ufed in the confecration of churches. In the Form of Coronation holy oil has been ufed fince the fixteenth century. The form ufed in confecrating it has not been publifhed. See Mon. Rit. Vol. III. xxii. This oil as well as the chrifm was ufed at Bap- tifms ;' hence called alfo the holy oil of the catechumens. Cbe Sacrament of 3&folutkin, 249 The holy oil of the fick under the Firft Book of King Edward VI. was confecrated by the Bifhop of the diocefe according to the rite in the Eng- Jifli Pontifical. Since that period it has moftly been the cuftom of the Englifh Priefts to confecrate things ufed in the fervice of the Church for themfelves. The fact is, that all fuch matters as licenfing Penitentiaries, receiving Vows, or ufing Benedictions of various kinds, were merely as matter of convenience and difcipline referved to the Bifhop in mediaeval times. But they are not, nor were ever held to be, efTentially parts of his Office. Our Bimops do not claim to do any of thefe. Confequently they revert to the Prieft as inherently within his province. It is a mere matter of order, not of right. A Prieft has an inalienable power to confecrate for he performs the higheft facerdotal act when he fays " Hoc EST CORPUS MEUM," and is therefore fully empowered to execute the Prieft's Office whether in refpect of Abfolution, receiving brothers or fifters, or ufing fundry Benedictions. The Sacrament of Abfolution. |N adminiftering the Sacrament of Penance or Abfolution (as the Homily calls it), the Prieft will wear a furplice, violet* ftole, and either zucchetto or birretta. The penitent will kneel befide the faldftool, or feat on which the Prieft fits. At the Form of Abfolution, " I abfolve thee from all thy fins," &c. the Prieft mould ftand up and make the fign of the crofs towards the penitent, and lay his right hand on the head of the penitent according to the Englifh tradition ; or elfe he mould, according to the ufage of the Weft, make the fign of the crofs, and then raife the right hand to the height of the moulder, with the fingers extended and palm towards the penitent. " Deinde dextera verfus poenitentem elevata dicit." Rub. de Sac. Poen. Rom. Rit. It feems preferable in abfolving to put the right hand or hands upon the head. The fign of the crofs mould always be made. See Cope and Stret- ton's " Vifitatio Infirmorum," for inftances of impofition of hands in the cafe of fick perfons Introduction, p. xciv. * " Superpelliceo et ftola violacei coloris utatur, prout tempus, vel locorum feret confue- tudo." Rubric, de Sacram. Pcenitent. Rom. Rit. K K 250 appentir. The Blefling mould alfo be given at the fame time in this form : " GOD the FATHER, GOD the SON, GOD the HOLY GHOST, blefs, preferve, and keep thee : the LORD mercifully with His favour look upon thee, and bring thee to everlafting life. Amen." A Form for the Admifjion of a Chorifter* At a convenient time before Morning or Evening Prayer, all the members of the choir aflemble in the veftry, robed in their proper ecclefiaftical habits : and range themfelves on their refpeftive fides, "Decani" and "Cantoris," except that the pofition of the officiating Prieft is at the upper end of the room and facing the choir. The boy to be admitted remains outfide ; all prefent kneeling down, the Prieft mall fay : REVENT us, O LORD, in all our doings with Thy moft gracious favour, and further us with Thy continual help; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlafting life ; through JESUS CHRIST our LORD. Amen. Our FATHER, &c. IT Then, as previoufly inftrufted, the two fenior chorifters go out, and bring in the Proba- tioner, who vefted in caflbck coming in, and guided by them, ftands in front of the Prieft officiating. ^ Then there mail be read the Leflbn. I Samuel iii. I 10; and ii. 18, 19. IT The Leffon being ended the Prieft (hall proceed thus, faying : V. Our help is in the Name of the LORD: R. Who hath made Heaven and Earth. V. Blefied be the Name of the LORD : R. Henceforth, world without end. IT And then taking the Boy by the right hand, the Prieft (hall admit him, ufing this form, the Boy kneeling : N. I admit thee to fing as a chorifter in In the Name of the FATHER, and of the SON, and of the HOLY GHOST. Amen. IF Then mall he pronounce this admonition, at the fame time prefenting him with the Prayer Book, Pfalter, and Hymnal, he will ufe in the choir : See what thou fingeft with thy mouth, thou believe in thine heart, and what thou believeft in thine heart, thou prove by thy works. * Reprinted by the permiffion of the compiler, the Rev. F. G. Lee, F.S.A. London : Mafters. aumiffion of a Cfrorifler. 251 H Then putting the furplice on the new chorifter, he fhall fay : I clothe thee in the white garment of the furplice, and fee that thou fo ferve GOD, and ling His praifes, that thou mayeft hereafter be admitted into the ranks of thofe who have warned their robes, and made them white in the Blood of the LAMB, and are before the throne of GOD, and ferve Him day and night continually. 1F Then laying his hand upon the new chorifter's head, the Prieft lhall pronounce the Benediftion, the boy ftill kneeling : The LORD blefs thee, and keep thee, and make His Face to fhine upon thee and be gracious unto thee, the LORD lift up His countenance upon thee and give thee peace now and for ever. Amen. 1F The newly-admitted Boy then riling, retires and takes his place among the chorifters, upon which the following Pfalms are chanted : Pfalm Ixxxiv. Quam dilefta. Pfalm cxxii. Latatus fum. Pfalm cxxxiv. Ecce nunc. ^ After which thefe prayers mail be faid, all kneeling, the Prieft firft pronouncing: V. The LORD be with you : R. And with thy fpirit. U Priell. Let us pray. LORD, have mercy upon us. CHRIST, have mercy upon us. LORD, have mercy upon us. Our FATHER, &c. fl Then the Prieft (landing up fhall fay : V. O LORD, fave Thy fervant : R, Who putteth his truft in Thee. V. O LORD, fend him help from Thy holy place : R. And evermore mightily defend him. V, Be unto him a tower of ftrength : R. From the face of his enemy. ' LORD, hear our prayer: R. And let our cry come unto Thee. The LORD be with you : And with thy fpirit. If Prieit. Let us pray. Let Thy merciful ears, O LORD, be open to our prayers, and be pleafed to blefs this Thy Servant, on whom we have placed the garments of Religion in Thy name, that by Thy Grace he may remain devoted to his work in Thy Church, and may inherit everlalling life. O LORD JESU, blefs him with all abilities of mind and body, that he may daily increafe in his learning : but above all blefs him with wifdom from above, and give him Thy HOLY SPIRIT 252 to affift and enlighten him : that as he grows in age he may daily grow in grace, and in the knowledge of Thee, and in favour with GOD and man, and every day become more and more conformable to Thy unfinning and divine example, Who liveft and reigneft with the FATHER and the HOLY GHOST, one GOD world without end. Amen. Almighty and Everlafting GOD by whofe SPIRIT the whole body of the Church is governed and fanftified ; receive our fupplications and prayers, which we offer before Thee for all eflates of men in Thy holy Church, that every member of the fame in his vocation and miniftry, may truly and Godly ferve Thee, through our LORD and SAVIOUR JESUS CHRIST. Amen. . Prieff. The Grace of our LORD JESUS CHRIST, and the Love of GOD, and the Fellowfhip of the HOLY GHOST be with us all evermore. Amen. ^ Then all riling, the whole choir enter the church in proceffion. After Service the name of the new Boy fhall be infcribed on, the Regifter belonging to the church, of the boys approved and admitted to fing as chorifters therein. And no Boy fhall be admitted by this, form until he has paiTed fome time in probation, and the Prieft is fully fatisfied of his good conduct and aptnefs far the office. Floral Decorations. JREAT caution fhould be exercifed in the ufe of natural flowers for temporary decorations. As a general rule their ufe is questionable in any pofition in which they cannot be kept in water, as it is impoflible to prevent their fpeedy fading and decay, the appearance, and not unfrequently the fmell of which is as actually offenfive, as the idea is itfelf indefenfible. The beft means, therefore, of employing frefh flowers is in vafes upon the fuper-altar, (as previoufly prefcribed on feftivals and other occafions), and in other portions, e. g. the top of the rood-fcreen, parclofes, &c. and growing naturally in flower-pots, by a tafteful arrangement of which in the fanctuary, and efpecially in the immediate vicinity of the Altar,* a moft chafte and dignified form of decoration is attained, the general effect of which is pleafing in the extreme. The number of vafes upon an altar may of courfe be regulated by circumftances, but the circumftances are rare in which the fymmetry is not impaired by the ufe of more than four : that * One of the moft common, and at the fame time fatisfaftory, difpofitions of pot flowers is in groups at the corners of the altar, fhelving thence to the edge of the foot-pace; and again in a circular group round the bafes of ftandard candlefticks. Small pieces of oil-cloth mould be ufed to place under the pot and faucer, both of which, if not of an ecclefiaftical pattern, fhould be ornamented with mofs. jfloral Decorations. 253 number harmonizing beft with the other ornaments of an altar arranged for the Englifh rite. The crofs is, of courfe, central ; the candlefticks mould be diftant from the crofs two-thirds of the whole diftance between it and the corners of the altar, and the vafes mould be placed one on each fide of each candleftick. No other arrangement either of more or lefs gives fuch unity and dignity to the grouping of the altar. Though, however, the prefent Englifh ufe adheres to the ancient rule of two lights only upon the altar, and though four vafes of flowers only are admiffible without giving an idea of poverty to the whole arrangement ; this neceflity by no means prevents the ufe of as many vafes of flowers and lights, as are defired on a feries of receding fhelves, or retables temporary or otherwife behind, and feparate from the altar. The employment of this means of decoration is very defirable in the arrangement of our chan- cels. The neceflity of a paflage behind the altar has recently been infifted on by both ritualifts and architects, and this paflage would fufficiently dif- fever the fuper-altar from the additional fhelves or platforms here recom- mended. This feparation is of courfe defirable to avoid the appearance of a defire to conceal any fuppofed paucity in the " ornaments " of an An- glican Altar, which, when arranged as here prefcribed and within the limits fuggefted, yield to the acceflbries of no other rite in their fevere dignity and beauty. Thefe, then, are the only means of employing natural flowers wholly free from objection, and fuch employment of them is by no means inca- pable of general application as many are apt to fuppofe. Vafes of flowers, and even flower pots, judicioufly difpofed may be placed in windows, on a rood-loft, in doorways, on fteps, and in moft parts of a church, where they produce an effect to which no unnatural twifting of mixed flowers into ropes, fheaves or feftoons is in any way comparable, and without any of the dif- advantage neceflarily attending thefe latter forms of decoration. Still there may be circumftances in which fuch a ufe of evergreens and flowers is the only one open to a facriftan, and to this ufe of them as alfo in fome degree to the arrangement of flowers in water or otherwife the following remarks apply : Never mix flowers for church decoration quite indifcriminately, with reference, that is, folely to the collocation as it appears to yourfelf the decorator, ftanding in clofe proximity to your work, or you will certainly achieve nothing but what will appear at a diftance a confujed dark mafs, occafionally relieved by a folitary red or white flower. Aim at obtaining mafles of colour fo far as the materials of your deco- 254 rations admit, and this is even the more neceflary in the conftruction of feftoons and wall decorations, than in the arrangement of vafes. Never adhere ftrictly to the lines of the architecture, as that fyftem of decoration profefles which makes holly and laurel run like ivy and vine along horizontal ftring-courfes and round the hood-mouldings of windows. Such an unnatural abufe of foliage only exaggerates and renders painful the lines it profefles to illuftrate and relieve. Arches and windows are difficult features to treat fuccefsfully with extempore decorations, and in thofe cafes where they have any conftructional or other colours, it is better to leave their proper beauty unmolefted. In any cafe evergreens are beft employed in fpiral bands* round pillars, by which they are evidently fupported, rather than in arduous ftruggles to follow impoflible lines which afford them no vifible fupport, and confequently are perpetually threatening to fall, as they frequently do. Spandrils, between the arches of an arcade, may be very appropriately filled with banners, either fupported on poles fixed into the wall, or hung flat againft it. Similarly fhields emblazoned with religious devices the emblems of the Paflion for example either with or without decoration of foliage, or even plain wreaths, or devices, honeftly nailed up againft the wall, may be employed very preferably to thofe impracticable coils, which only fill the beholder with wonder as to the means by which they attained their pofition, and by which they are fuftained in it. A large extent of wall, e. g. that of a fanctuary, or chancel may be effec- tively decorated by a continuous feftoon, depending upon nails or pegs at intervals in the wall ; or better ftill from rods refting upon the pavement, or even from regulated points in a horizontal rod, fuch as thofe which fup- port fanctuary curtains. It is on the conftruction of thefe feftoons that fome remark feems neceflary : It is indifpenfable for any effect that flowers of the fame kind and colour be grouped together ; as for inftance a feftoon might be arranged in com- partments (fay fix inches) of RED (rofes or geraniums, &c.), then of WHITE (lilac, pinks, candytuft, or lilies), then of YELLOW (daffodils, furze-bloflbm, &c.), and fo on, bordered with a narrow band of green leaves, and varied of courfe at the tafte of the decorator. One chief advantage arifing from this plan will be found to be that the gradual fading of the flowers will not be fo apparent, when they are bound in compact mafles of fimilar form and * If box is ufed, the branches may be tied together upon a piece of wire, with the leaves in one direction ; if laurel, the leaves fliould be fewn with tafte upon a ground of green calico. jFloral Decorations;. 255 colour, as when they are promifcuous and ifolated. Still, decorations by natural flowers, not placed in water, fhould never be carried out to fitch an extent as to preclude the fubftitution of frefh feftoons at intervals, if the decorations are required for any length of time. Nothing is fb unfeemly or unfightly, or in extreme cafes fb pofitively ofFenfive, as decaying vege- tation in a church. Evergreens even mould not be fo extenfively ufed as they frequently are, if the decorators are not prepared to take the trouble of renewing them during the long intervals between Chriftmas and Candle- mas, or the ftill longer period between Eafter and Corpus Chrifti. Thefe fuggeftions on the grouping of flowers apply, as has been faid, to the arrangement of flowers in vafes. Still the fundamental difference in the pofition they are refpectively defigned to occupy muft be borne in mind. Thus, while juxta-pofition of colour is as neceflary for effect in one as in the other, yet the ftiffnefs and conventional treatment, which is a direct advantage in the one cafe in con- fequence of the abnormal and unnatural pofition which the feftoons are required to occupy, is to be avoided in the other, in which as much appear- ance of eafe is to be aimed at as is poflible. The practice of fattening upon fmall pieces of flick the flowers which are fubfequently placed in the altar vafes, without their having the benefit of the water, which it is the fole purpofe of vafes to fupply them, cannot be too ftrongly condemned. If it be difficult to form bouquets for the altar of a fufficient fize, it is eafy to place a tall and narrow vafe infide the metal one which ftands upon the altar, which will then give the required height. With a view, then, of producing the effect of one or two prominent colours in an altar vafe, it is defirable to ufe for the purpofe flowers entirely of the fame kind and colour according to particular feafons or feftivals. A lift of appropriate flowers will be found below. Before leaving the fubject it is neceffary to add fome brief remarks upon the employment of artificial flowers : The writer is fully aware that a great prejudice exifts amongft many againft their ufe in church ; but he cannot conceive it to be otherwife than to a great extent groundlefs.* In many places in particular feafons it is quite impofTible to obtain natural flowers, and the attention of the facriftan defirous of feeing the altar and the fanctuary of the church under his care prefent that beautiful appearance which it ufually wears becomes * The employment of artificial flowers is common in the churches of France and Belgium, as well as in portions of the Eaftern Church. 256 appenDir. occafionally turned to them for adoption in purpofes of decoration. White and crimion rofes, without leaves, will be found the moft effective, which fhould be fattened by the wire by which the ftem is made to fmall branches of the box tree, which is by far the moft beautiful evergreen for ufe upon the altar. Thefe, placed with tafte in vafes or fixed to the upper portion of ftandard candlefticks or round coronas, will give a moft beautiful ap- pearance to a church, and may be ufed in village churches during the depth of winter, or at other times, when out-door or greenhoufe plants cannot be obtained. Wax flowers likewife may be preffed into the fervice of the church reprefentations of the Lilium Candidum being very efpecially effective. The following lift of red and white Flowers, compiled with great care, and with the afliftance of a practical gardener, is appended in the hope that it may be found ufeful in indicating what flowers making allowance for the variablenefs of the feafons may be obtained for the different Feafts of the Church : JANUARY. WHITE. Chriftmas rofe. Helleborus niger. Lauruftinus. Snowdrop. Galantbus nivalis. Wall fpeedwell. Veronica arvenfis. RED. Common maidenhair. Afplenium tri- chomanes. Bearsfoot. Helleborus fcetidus. FEBRUARY. WHITE. Dwarf bay. Daphne mezereon. White crocus. Crocus albus. HerbS. Margaret. Bellis perennis plena. RED. Common primrofe. Primula verna. Perfian cyclamen. Cyclamen Perjicum. Cloth of gold. Crocus Sujianus. MARCH. WHITE. Early daffodil. Narcijffiis pfeudonar- cifus. Great fcented jonquil. Narcijjfus liinDap, 267 murmurings againft the LORD: and what are we, that ye murmur againft us? And Mofes faid, This fhall be, when the LORD mall give you in the evening flefh to eat, and in the morn- ing bread to the full ; for that the LORD heareth your murmurings which ye murmur againlt Him: and what are we? your murmurings are not againft us, but againft the LORD. And Mofes fpake unto Aaron, Say unto all the congregation of the children of Ifrael, Come near before the LORD : for He hath heard your murmurings. And it came to pafs, as Aaron fpake unto the whole congregation of the children of Ifrael, that they looked toward the wildernefs, and, behold, the glory of the LORD appeared in the cloud. The Gofpel follows immediately, and is read by the Deacon, in the accullomed place, turning to the call. After he has received the benediftion of the Prielt, he fays : V. The LORD be with you. R And with thy fpirit. The Holy Gofpel is written in the Gofpel according to S. John. Chap. xii. 12 19. ' Glory be to thee, O LORD. On the next day much people that were come to the feaft, when they heard that JESUS was coming to Jerufalem, Took branches of palm-trees, and went forth to meet Him, and cried, Hofanna: Blefled is the King of Ifrael that cometh in the name of the LORD. And JESUS, when He had found a young afs, fat thereon ; as it is written, Fear not, daughter of Sion : be- hold, thy King cometh, fitting on an afs's colt. Thefe things underftood not His difciples at the firft : but when JESUS was glorified, then remembered they that thefe things were written of Him, and that they had done thefe things unto Him. The people therefore that was with Him when He called Lazarus out of his grave, and raifed him from the dead, bare record. For this caufe the people alfo met Him, for that they heard that He had done this miracle. The Pharifees therefore faid among themfelves, Perceive ye how ye prevail nothing? behold, the world is gone after Him. The Gofpel being finifhed, the bleffing of the flowers and branches follows, by a Prieft* veiled in a red filk cope, upon the third ftep of the altar, and turning towards the eaft ; the palms and flovversf having been previously placed upon the altar for the clergy ; but for the congregation upon the altar-ilep on its fouth fide. I exorcize thee, creature of flowers and branches j in the Name of GOD the FATHER AL- MIGHTY, and in the Name of JESUS CHRIST His Son our LORD, and in the power of the HOLY GHOST: henceforth thou whole might of the adverfary, thou whole army of Satan, and whole power of the enemy, thou whole inroad of evil fpirits, be rooted up and pulled out from thefe creatures of flowers and branches ; that thou purfue not with thy wills the footfteps of thofe haftening to attain unto the grace of GOD. Through Him Who fhall come to judge the quick and the dead and the world by fire. R. Amen. Let us pray. Almighty everlafting GOD, Who amidft the waters of the flood didft, by the mouth of the * The Prieft mould be vefted in amice, alb, girdle, red Hole, maniple, and cope. The ftole is violet according to the Roman ufe. f Up to this period they remain on the table already referred to. 268 appentur. dove bearing an olive-branch, announce to thy fervant Noah the return of peace to the earth, we humbly befeech Thee, that Thy truth may hal-Jlow thefe creatures of flowers and branches and palm branches (or boughs of trees), which we offer before the face of Thy Glory ; that Thy people devoutly receiving them in their hands, may be found worthy to obtain the grace of Thy bleffing, through CHRIST our LORD. R. Amen. Let us pray. O GOD, Whofe Son for the falvation of mankind came down from heaven to earth ; and willed as the hour of His Paffion drew near to enter into Jerufalem fitting upon an afs, to be hailed as King and to receive the praifes of the multitude; increafe, we befeech Thee, the faith of thofe who hope in Thee, and mercifully hear the prayers of thofe who call upon Thee. Let Thy bleffing defcend on us, O LORD, we befeech Thee ; and vouchfafe to blJefs thefe branches of palms (and other trees), that all they who fhall carry them may be filled with the gift of Thy Benediftion. Grant, therefore, O LORD, that like as the Hebrew children crying Hofanna in the higheft ran to meet the fame Thy Son JESUS CHRIST our LORD with branches of palms, fo alfo we, bearing branches, may run to meet CHRIST with good works, and attain to everlafting joy. Through the fame CHRIST our LORD. R. Amen. Let us pray. O GOD, Who gathereft together the difperfed and preferveft thofe who are gathered toge- ther ; Who didft blefs the people meeting CHRIST JESUS and bearing palm branches : blJefs alfo thefe branches of palms (and other trees), which Thy fervants faithfully receive to the bleffing of Thy Name : that into whatfoever place they fhall be brought, all the dwellers of that place may receive Thy Bleffing ; fo that all ficknefs and infirmity being driven away, Thy Right Hand may protedl thofe whom It has redeemed. Through the fame CHRIST our LORD. R. Amen. Here the flowers and boughs are fprinkled with holy water and inccnfed. Then is faid : V. The LORD be with you. R. And with thy fpirit. Let us pray. O LORD JESUS CHRIST, Son of the living GOD, Maker and Redeemer of the world, Who for our deliverance and falvation didft vouchfafe to come down from the higheft heavens, to take flefh and to meet Thy Paffion; and Who, when drawing nigh of Thine Own Will to the place of this fame Paffion, didft ordain that the multitudes who met Thee in the way with palm branches fhould blefs and praife Thee, and with a loud voice cry out, Blefled is the King that cometh in the Name of the Lord ; accept now our praifes and acknowledgments ; and vouch- fafe to bl*Jefs and hal^low thefe flowers and branches of palms and the other trees ; that whofoever fhall carry anything hence in the obedience of Thy power, may be fanftified with Thy heavenly blefling, and be found meet to obtain remiffion of fins and the reward of eternal life. Through Thee, JESUS CHRIST our Saviour, who liveft and reigneft with the FATHER and the HOLY GHOST, GOD for ever and ever. R, Amen. This done, the palms are immediately diitributed by the Celebrant among the Clergy, Clerks, and Choir, and then to the Congregation, to the men firlt, and afterwards .to the women. Palm itnuap. 269 [NOTE. In diftributing the palm branches, the Prieft mould ftand facing the people at the lowed fandluary ftep, with his afliftants on either fide. He will firft, however, receive his own palm from the Deacon, who taking it from the altar with a reverence, kifTes it and prefents it to the Prieft. The Prieft then gives palms to the Deacon, Sub-deacon, and other Clergy, and then to the Choir, who kneel before him in order, and kifs the palm branch, and then the Prieft's hand. Two Acolytes mould bring the palm and other branches to the Afliftant Clergy, who will in regularity fupply the Prieft with the fame. Thofe of the congregation who receive the palms will come forward one by one in the fame manner, kneeling before the Prieft, to kifs the palm branch and then the Prieft's hand. The women will only kifs the palm branch. During the diftribu- tion of the palms, the choir mould fing the anthem, "Pueri Hebrasorum."] The ProceJJion. The Proceflion mould take place before the High Celebration. It will be ordered and arranged in the Sacrifty, and, if poflible, thofe forming it mould go through the outer door of the Sacrifty into the churchyard or church enclofure ; patting through which, they fhould enter the church by the weft or principal door. It will be arranged on the ufual model and in the cuftomary order of proceflions.* If it cannot pafs outfide the church, it fhould go down one of the aides, and up the centre aifle to the chancel. To the proceflional crofs (veiled) a bleffed palm mould be attached. All mould hold their palms with the right hand, pointing each palm over the right moulder. The Hymn Gloria^ Laus, &c. fhould be fung in Eng- lifh. If the Hymn be nnifhed before thofe forming the proceflion have taken their places, the laft verfe may be repeated. * Fir/}, two thurifers, attended by the incenfe boat bearer ; fecond, crofs-bearer, attended by two acolytes ; third, choir boys (two and two) ; fourth, choir men (two and two) ; ffth, the cantors; fixth, the ceremoniarius ; feventh, Deacon and Sub-deacon; eighth, the Prieft- Celebrant. If there be additional Priefts, they will walk immediately before the ceremo- 2/0 Ornaments of the Church. Sacrarium or Sanctuary. |N Altar with a fuper- altar. An altar crofs or cru- cifix. 'wo altar candlefticks. Two ftandard candlefticks. Candlefticks for additional fteps or ledges behind the altar on great feafts. One defk for fervice-book for celebrant. One fervice-book for celebrant only. Flower vafes. Antependia of the five tc facred " canonical or church colours. A fuper-frontal which may al- ways be red. A fair white linen cloth.* The corporal enclofed in the Burfe or corporal cafe. A paten. A chalice. One filk chalice veil and pall. The Credence. 2. The cruets, viz* One cruet or flagon for the wine. One cruet for the water of mix- ture. A canifter for wafers or breads. A fpoon. A perforated fpoon. One offertory Safin or alms-dim. Offertory bags.-}" A chalice-cover of linen and lace for veiling the Blefled Sacra- ment. A metal bafin. JCiborium, and a metal-plate. Sundry maniples or napkins. 3. Ampulla, (only ufed in the con- fecration of churches, and in anointing the fick, in which latter cafe it is called the Holy Oil Stock. The ampulla is * It is well to have one more richly- worked in fcarlet and blue for feftivals. f Of the colour of the feafon. J The ciborium is fometimes ufed in communicating the people when the number of wafers or breads is too great to be laid upon the paten. "On the morning upon the day of the Coronation early, care is to be taken that the AMPULLA be filled with oil, and, together with the SPOON, be laid ready upon the Altar in the abbey church." Firft rubric in the Form and Order of the Service ufed in the Coronation of her Majefty Queen Victoria. " Here the Archbifhop lays his hand upon the AMPULLA." Ibid. (Rubr. in Bleffing of the Oil). "The Queen will then fit down in King Edward's chair placed in the midft of and over againft the Altar, with a faldftool before it, whereon She is to be anointed. Four Knights of the Garter hold over her a rich Pall of filk, or Cloth of Gold ; the anthem being concluded, the Dean of Weftminfler taking the AMPULLA and SPOON from off the Altar, holding them ready, pouring fome of the Holy Oil into the Spoon, and with it the Archbifhop anointeth the Queen in the form of a crofs : flDrnaments of tfre Ciwrcfc. 271 alfo ufed in the Coronation Service). 4. For the Pifcina* A ewer or large cruet. A bafin of metal. Sundry maniples or napkins. 5. Sedilia, or, in abfence thereof, a bench, or, Three ftools, placed at the fouth wall of the fanctuary. 6. An aumbrye. 7. A reredos or a doflel. 8. A triptych. 9. Pede-cloth. t Three kneeling cumions. A Book of the Gofpels. A BookoftheEpiftles. Chancel. 10. Symbols of our Blefled LORD'S Paffion, &c. 11. Communion rails. J 12. Houfelling cloth or towel of filk. 13. Corona. Branches for additional tapers on great Feafts. 14. Mufic and Prayer Books. 15. An organ, harmonium, or Regal. 1 6. Stalls. 17. Low defk for Litany. 1 8. An eagle defk. 19. A large-fixed Bible. A Book of Occafional Offices. "On the crown of the head [on the breaft, the orders for Kings Geo. II. and IV.] and on the palms of both the hands, faying, Be thou anointed with Holy Oil, as Kings, Priefts, and Prophets were anointed ; and as Solomon was anointed king by Zadok the prieft, and Nathan the prophet, fo be you anointed, bleffed, and confecrated Queen over this People, whom the LORD your GOD hath given you to rule and govern, in the Name of the FATHER, and of the SON, and of the HOLY GHOST. Amen. "Then the Dean of Weftminfter layeth the AMPULLA and SPOON upon the Altar, and the Queen kneeleth down at the faldftool, and the Archbifhop Handing on the north fide of the Altar, faith this prayer or bleffing over her." Ibid. (The anointing). Should any fick perfon urgently wifh to be anointed with oil, in accordance with the Scriptural command (S. James v. 14, 15), the Prieft would in paying a paftoral vifit of this nature, take the oil in an ampulla. This would, of courfe, be done as a private work of mercy, and (not being at prefent exprefsly commanded by the Church of England) not as a portion of any Office in the Book of Common Prayer. * The following utenfils are placed on the credence. f Not ufed at Plain Service, and, ftridlly fpeaking, not at Solemn Service, except when a Bifhop celebrates. When a cufhion is ufed to fupport the Service-book, it mould not be filled with feathers, but with wool or deer's hair. An altar-defk is, however, much to be preferred to an altar- cufhion. J Ordered by Abp. Laud to prevent defecration of the Altar ; they are not neceflary where there is a rood-fcreen, but mould always be ufed in default thereof. This is ufed to cover the communion rails, or to lay on the ground in front of commu- nicants. It may be held by two affiftants. "Whilft the king receives, the Bifhop [Bifhops Geo. II.] appointed for that fervice fhall hold a towel of white filk, or fine linen, before him." Rubric from Coronation Order of Geo. IV. 272 appentrir. Several Books of Common Prayer. 20. A rood-fcreen,* with crofs and lights. Seat-covers. For Nave. 21. A leclern.f A pulpit, (with brafs defk no cufhion). 22. A ftone font. A cover for the font. A padlock for the fame. A baptifmal fhell, gold or filver- gilt, or, A fcallop fhell. A water bucket. Several fair linen maniples. A baptifmal cruet. J 23. Table of Commandments.^ 24. Table of prohibited degrees. || 25. Moveable rails for the folemni- zation of Holy Matrimony, and for the "Churching of Women," otherwife "kneeling rails," which latter mould be near the entrance of the church. 26. An alms-cheft.** Three keys thereof. 27. Bells, with ropes. 28. Clocks and chimes, or Sundial. 29. A brazier, or Stove. 30. The Royal Arms of England, which mould be placed in an unconfpicuous place, and of fmall dimenfions. 31. A bier. 32. Funeral palls of various colours. A proceffional crofs for the dead. 33. Funeral cloaks. 34. Paintings and images of our Lord, our Lady, the Angels and Saints. 35. Evergreens and flowers. 36. Table of benefactions. 37. Monumental brafles, &c. 38. Lights fconces; branches, &c. 39. Hangings, tapeftry. The Sacrifty, otherwife the Veftry. 40. The parifh cheft, |f with three locks and keys, containing, A regifter of ftrange preachers. * "Is there any partition between the body of the church and the chancel? and if not, when, and by whom, and by what authority was it taken down?" Cofin's Articles of Vili- tation, A.D. 1626. See alfo Hierurgia Contents XV. f There fhould be leftern-hangings of the facred colours. \ This veffel is conveniently retained for private Baptifms, for carrying the water. Canon 82 of 160^. See Ecclefiologift, Vol. III. p. 33, which rightly ftates that there is no authority for placing them eaft of the chancel. If, however, the table of Commandments is fet up at the eaft of the chancel, it fhould be diftempered in fcrolls upon the wall, thus making no confirmation neceflary for them, and allowing them to bear a part in the decorative colouring of the building. They mould be as fmall as poffible in fize and quite undemon- ftrative. || Canon 99 of i6o|-. ** Canon 84 of i6oj-. ft By ftatute law, 52 Geo. III. c. 146; by 6 & 7 Will. IV, c. 86; and i Victoria, c. 22, Drnamentg of tfje 2 73 A regifter of baptifms. of banns. of marriages. of burials. Copies of entries. 41. A cheft for Communion plate* and Inftrumenta. 42. Book regifters of the facred colours. 43. Chefts for veftments. Book covers, of the facred colours. Cafes for fervice-books. Table, writing apparatus, bench- es, &c. Lavatory. A portable altar. 46. Altar bread-cutters. Altar bread- irons. Altar canifter. Proceffional candlefticks. Torches. Lanthorns, procefTional and otherwise. Candle lighters and extinguimers. Proceffional crofles and ftaves.| Cantoral ftaff. Flags, banners, and other deco- rations, &c. Veftry candlefticks. 48. The church-yard crofTes, placed on north- fide of church-yard. 44 45 47 ". . Such ornaments of the Church and of the minifters thereof at all times of their miniftration, fhall be retained, and be in ufe, as were in this Church of England, by the Authority of Parliament, in the fecond year of the reign of King Edward the Sixth." Rubric, Book of Common Prayer. Veftments of a Chorifter. 49. Caflbck. Surplice. Chorifter's cap. 'The Feftments of a Deacon. (Euchariftic). 50. Caflbck. Amice. Alb. Maniple. Stole (over left fhoulder and faf- tened under the right arm). Not worn by Epiftoler (Sub- deacon). Dalmatic. Tunicle ; the Epiftoler's (Sub- deacon's) veftment. Zucchetto and birretta. Canon 70 is overruled by ftatute law (52 Geo. III. c. 146, f. 5), which direfts the regifter books to be kept in a dry well-painted iron cheft, which fhall be conftantly kept locked in fome dry, fafe, and fecure place within the ufual place of refidence of the reftor, vicar, curate, or other officiating minifler, if refident within the parifh or chapelry, or in the parifli church or chapel. * If not kept in the aumbry : the proper pofition of which is on the Gofpel fide of the Altar. f A crofs of wood, painted red, fhould be ufed in Lent. N N 274 (Choir). Caflbck. Surplice. Academical hood. Birretta. Tippet.* The Veftments of a Prieft. (Euchariftic). 51. Caflbck. Amice. Alb. Girdle. Maniple. Stole (crofled). Chafuble. Zucchetto and Birretta. Cope (on Good Friday and pro- ceflions). (Choir). Caflbck. Surplice. Academical hood. Birretta. Grey amice (for rectors). Tippet. The Veftments and Infignia of an Archbijhop or Bijhop. (Euchariftic). 52. Buflcins. Sandals. Amice. Alb. Girdle. Subcingulum, otherwife fafh or fuccinctorium. The pectoral crofs. The ftole, worn pendant, not crofled. The tunic. The dalmatic. The gloves. The ring and guard. The maniple (after the Confiteor, according to the Roman rite. See Mafkell's Anc. Lit. 1 50). The chafuble. The mitre (of three forts : pre- tiofa, aurifrigiata, fimplex). The crofler (Archbifhop), or, Paftoral ftafF (Bifliop). The rochet. The gremial. The cappa magna. The cope. The furplice. The pall (Archbifhop). The chimere. The caflbck. Veftments of a Sacriftan. 53. Caflbck. Cotta or furplice. * It would feem that literates may lawfully ufe fluff -tippets over their furplice in lieu of the academical hood, but never over their habit, viz. their " preaching gown," mould they ufe that robe. See canon 58. Graduates may ukJt/& tippets over their gowns, the accuftomed apparel of their degree, but never over the furplice when officiating. See canons 58 and 74 of i6o|-. When a graduate preaches in his gown he mould always wear the academical hood. Ornaments of t&e Cfwrcf), 275 The Veftments are divided into EUCHARISTIC. PROCESSIONAL. Amice.* Maniple. f Surplice. Prieft's cap. Alb. Stole. Cope.J Academical hood. Girdle. Chafuble. Amyfs. Caflbck. Befides thefe there are the veftments for the Sacred Minifters. The dalmatic for the Gofpeller. The tunic for the Epiftoler. The Sacred Veftments are "the Veftment" (chafuble), cope, ftole, maniple, dalmatic, and tunic. The ordinary veftments are the alb, fur- plice, amice, girdle, hood, &c. * " From the fad that the prefence of the amice cannot be detected in our Anglo-Saxon manufcripts, the illuminations in which were done after the period when we know the Anglo- Saxons employed it, we may prelume that here it was worn under the alb, and rather hung low upon the moulders than about the neck, whilft elfewhere it was, and in fome places, Milan and Lyons, 1 for example, ftill is, put on after and above the alb." Rock's Church of our Fathers, vol. i. p. 465. The old Englifh amice \\\z ftatutabh amice has a very rich apparel ; the modern Roman amice has none, the want being fupplied by the neck apparel of the veftment. The modern amice is moft convenient, if not fo ftriftly rubrical. f According to the old Englifh ufe the Bifhop's maniple 2 was not put in the miflal at the Gofpel, and put on at the Confiteor, but the Biftiop was vefted in it from the beginning. J The maniple and ftole are not worn with the cope, which is a Proceffional and not an Euchariftic veftment. In the Mi/fa Sicca on Good Friday he will wear a black ftole croffed over his furplice and no maniple. It would feem from the ad degradandum facerdotes, from the Exeter Pontifical (Mafk. III. p. 324,) that the dalmatic and tunic are among the Prieft's veftments. They are numbered among the Prieft's veftments, on the fame principle that they are among the epifcopal the greater order including the lower one. It is to be obferved, however, that though dalmatic or tunic are worn by a Bifhop fully vefted, they are not by a Prieft, except when he officiates as a Deacon, and confequently lays afide the peculiar garment of a hierophant. The Bifhop reprefents the Church's head, and therefore wears the infignia of all orders. The Prieft is a confecrator, &c. but when to be degraded, he wears the diaconal veftures as well. 1 " Miflale Lugd. A.D. 1510, and a work in French, intituled, La Recueil des Ceremonies, de I'Eg/ife de Lyon, Tan 1702. In the now fcarce work Rationale Cteri- moniarum MiJJ'ts Ambrojian the Prieft may accept them, and the churchwardens are bound to keep and preferve them; but ordinarily the views of the parochial Clergy and the churchwardens will doubtlefs coincide on thefe matters which pertain to the glory of GOD as much as to the edification of the faithful. See Lawful Church Orna- ments, by the Rev. T. W. Perry, pp. 487, 488. Extracts from Inventories of Church Goods*' TAKEN IN THE REIGN OF KING EDWARD THE SIXTH, In the Record Office, at Carlton Ride. Name of Parijh and Date of Inventory. CroJJes. Candle/licks. Altar Cloths. Other Veftments. Remarks. S. PAUL'S CATHEDRAL, London, 1552, 6 Edward VI, more than two years after Rid- ley's Primary Vifitation. N.B. It will be remembered that the law as A precious crofs of criftal,fet in di- ver, and all gilt, with many pre- cious ftones about him on both fides, and a crown of filver and gilt, fet with many and divers precious ftones. A fair crofs Two great can- dlefticks, filver, and parcel gylte j 2 other candle- flicks, filver, and parcel gilt ; 2 can- dlefticks of filver, the fliafts of criftal. One rich front for high altar, full of perles ; I hang- ing white damafk, richly made, with needlework hang- ing of red velvet, with angels 5 ano- ther of blue filk, with goodly im- ages; another of 241 copes of clothe of gold, filk, fatin, velvet, embroidered in gold and colours ; 76 tunicles, with gold and embroid- ery, and figures ; 32 veftments, richly embroider- ed ; 41 albes, 9 Several bafons of filver. Fivefyne towels for the communion. This inventory is figned by Walter May, Dean, and 3 of the Canons. * Thefe extrafls are felefted from Mr. Chambers' Collection (containing an analyfis of more than four hundred Inventories) to be found in the Appendix to his " Striftures, Legal and Hiftorical, on the Judgment of the Confiftory Court of London, in December, 1855, in the cafe of Wefterton verfus Liddell." London : Benning. rtrafts from amjentorieis of Cfwrcfc <2>ooDs. 277 Name of Parijh and Date of Inventory. CroJJes. Candlefticks. Altar Clot hi. Other Veflmenti. Remarks. to ornaments with the crucifix, blue fiik, with corporal cafes, and had now juft and Mary and crucifix in midft. the linen. been altered by John, with two Hanging of red the 5 & 6 Ed- wani VI, c. i. angels. A great large crofs, with filk, with ftripes of gold ; another the crucifix en- of white damafk, amelled. A plain with flowers of crofs, plated with filk ; another of filver, and gilt, and red bawdekin, 4 red ftones, fet with a crucifix with pearls and and flowers, with ftones. Two criftal many other hang- crofles. ings and cloths. S. MARTIN A crofs of fil- Two fair can- Five table 2 fair copes of A communion OuTWICH, ver, parcel gilt, dlefticks of filver, cloths, one plain, cloth of gold, red table with a London, i6th weighing 45 both weighing 82 four of diaper. An and blue velvet. frame. of September, 1552. ounces. ounces. altar cloth of ruf- fet velvet, and a A veftment of white damafk, crucifix of gold. cope of red velvet, with flowers. . S. AUGUSTINE'S Crofsoflatteen, 4 pairs of lat- Upper and ne- 6 old chafubles, Diaper towels, NEXT PAUL'S, another for Lent. teen candlefticks. ther cloth of gold 6 copes, 6 albes. corporal cafes. London, and red velvet ; 1552. do. blue velvet flowered and em- broidered ; do. white velvet, do. white damafk, and others; 21 of diaper, 8 plain. S. BOTOLPH'S, Crofs, filver- Altar cloth, red 2 copes of cloth Cruets of filver. Alderfgate gilt, Ixxi. ozs. bawdkin, cloth of of gold. 2 red 5 corporal. Street, London, gold, another red bawdkin, with 1552. and blue velvet crofles of gold. embroidered, ano- Several veftments, ther red and white deacon and fub- fatin of Bruges, deacon, cloth of and feveral others. gold, white dam- afk, &c. S. NICHOLAS, Cold Abbey, London, 6 Ed. VI. A crozier ftaflF, crofs of filver and gilt, weighing 100 ounces. 2 candlefticks, copper and gilt, 2 candlefticks.filver and gilt, weighing 8 altar cloths of green damafk, with flowers, 6 hangings of green Cope of red cloth of gold, prieft, deacon, fub- deacon ; 3 other 64 ounces, 2 great fatin, 7 do. of fuch. 2 do. with candlefticks of lat- white damafk, flower-de-luces, 2 teen. with flowers, 8 copes, blue, with altar cloths of grapes of gold, and white, with drops feveral others ; of blood for Lent, veftment of crim- and others. fon with angels of gold, of crimfon with fpangles of gold, of green cloth of gold, and 278 SJppenlur. Name of Panjh . I and Date Cro/es. Candlefllcki. Altar Cloths. Other Veflments. Remarks. of Inventory. rofes of gold ; . green filk with fwans of gold, and feveral others, fome white and black dama/k and filk ; 6 copes for children. S.CHRISTOPHER, Silver crofs, par- Pair of filver Three carpets Fourteen copes Falcon of lat- Brede Street, cel-gilt, 8 1 ounces candlefticks up to for communion and veftments of teen to put Bible London, 1552. table. filk, fatin, &c. on. 1552. 1 blue, green, white, i fome broidered ; i twenty veftments ! very rich. DRY DRAYTON, 2 crofles, cop- 2 great, 2 fmall 3 altar cloths. Copes and veft- Cambridgefliire. per. candlefticks. ments. GRAVELEY, 2 crofles, lat- 2 candlefticks, 4 altar cloths. 2 veftments, Cambridgefliire. teen. filver. white fatin, 2 others red and tawney, 2 copes of filk. HADDENHAM, Crofs, latteen, 2 ftandards of 8 table cloths, Copes, veft- Corporas Cambridgefliire. and 2 crofs ftaves, latteen. 10 do. ments, in fuits of cloths. copper. green, red, &c. filk velvet. PUTNEY, Crofs of wood, 2 great candle- Copes and cha- Surrey. plated. fticks. fubles. ALL SAINTS, Worcefter. Crofs, filver and gilt. 2 ftandards of brafs, and others. 9 altar cloths. Suits of veft- ments and copes of blue, green, red, and white filk, embroidered, and chafubles do. S. CLEMENT'S, Crofs of brafs, Pair of candle- 3 altar cloths, Copes, veft- Corporas Worcefter. crofs ftaff of cop- fticks, brafs. 3 table cloths. ments, with albes cloths. per. of blue, green, filk, velvet, &c. S. ANDREW'S. Crucifix, with Wooden crofs, Altar cloths. Copes, and veft- Corporas Worcefter. Mary and John. filvered over. ments, and cha- fubles, I blue and cloths. red, with albe ; I with red crofs ; and two albes I red latin. See alfo for further lifts, Perry's Lawful Church Ornaments, pp. 88 92, 94 108 ; and Appendix Ixv Ixxiii ; alfo Ecclefiologift, No. cxiv. p. 197; and Stephens' edition of B. C. P. Vol. I. fol. 352 365 ; which prove what moft of the Ornaments of the fecond year were nominatim. JtiDgment of tfje Prtop Council. 279 The "Judgment of the Privy Council in the cafe of the Knightjbridge Churches. The things complained of were nine in number : 1. An altar, or holy table, of ftone. 2. A credence table. 3. An altar-crofs. 4. A crofs on chancel fcreen. 5. Altar-lights. 6. Frontals of various colours. 7. Linen cloths edged with lace. 8. A chancel-fcreen and gates. 9. Decalogue not infcribed on eaft wall. The Judgment of Dr. Lumington, confirmed by Sir John Dodfon, only permitted Nos. 5 and 8, viz. altar lights and chancel-fcreen and gates. The Judgment of the Privy Council permitted Nos. 2, 4, 6, 3, viz. the credence-table ; the crofs on chancel-fcreen, and the unreftricted ufe of the crofs as a fymbol ; frontals of various colours ; and the altar-crofs, fo it be not fixed. The Judgment forbad No. i, i.e. the altar muft not be a ftructure of ftone, and the fair white linen cloth which covers the menfa at celebrations muft not be edged with lace or embroidery (No. 7). As regards the ftone altar the Court of Appeal has done nothing more than re- affirm Sir H. Jenner Fuft's Judgment in the S. Sepulchre's cafe, while as regards the altar-crofs what is condemned is a. fixed ftone or metal crofs, not as a crofs, but as part of the ftructure of the altar. What is not condemned is, e. g. a crofs of metal, ftone, or wood, ftanding on the fuper- altar. . The Judgment has authorized the following important principles: a. In the chancel and fcreen, the principle of choral wormip and the feparation of orders in the congregation. b. In the credence, the doctrine of an "Oblation in the Eucharift." c. In the crofs on the altar and on the chancel-fcreen, the principle of fymbolical allufion, and adherence of the Church of England to hiftorical antiquity. d. In the ufe of frontals of various colours, the facrednefs of the Chriftian year, and the ritual commemoration of faints and martyrs. e . In the altar-lights, not only a fymbolical allufion of efpecial propriety, 280 appen&ijc. but what is far greater, a relative dignity as due to the place and time of the fpecial Chriftian myftery, and a denaturalizing influence. N.B. The following comment* from the pen of an eminent Barrifter, the Recorder of Salisbury, deferves a careful attention. " To the Editor of the ' Union.' " SIR, As I have been requefted by various perfons to ftate in your columns the legal effeft and bearing of the late 'Judgment' in the cafe of 'Wefterton v. Liddell,' for the guidance of clergymen and churchwardens, I proceed to do fo as fhortly as I can. It will be convenient to divide the fubjefts into three clafles : firft the things directed to be removed or altered ; fecondly thofe directed to be retained ; thirdly thofe which remain yet in difpute ; or about which the Court faid nothing. I. " Firft, then, as to the things which the judgment orders to be removed or altered. "I. The 'fair white linen cloth* upon the table at the time of the celebration feems defig- nated in the judgment by the terms, 'The embroidered linen and lace ufed ON the communion table.' This then muft be wholly white, and without any lace, embroidery, or other orna- ment ; but, as the Court diftinftly ftated that they were 'not difpofed in any cafe to reftridl within narrower limits than the law has impofed the difcretion which within thofe limits is juftly allowed to congregations,' I conceive that fringes, borders, and interwoven patterns, may be ufed of the fineft and moft beautiful and delicate variety, fo long as they are not attached or worked by hand, but are textile ; only a part or a mere prolongation of the tiffue of the linen cloth itfelf, and not additions thereto. Whether the 'fair linen cloth,' for covering over the remains of the Sacrament after ufe, and not directed to be white, is -included in this prohibi- tion, will be prefently confidered. " 2. Next, as to the altar itfelf. Every ftone altar or table, conftrufted of ftone or of any other material but wood, of whatever mape it may be, is unauthorized ; and may be removed, if already erefted, by due courfe of law. It muft be a ftrufture of wood 'a table in the ordinary fenfe of the word, at which, or around which, the communicants might be placed in order to partake,' and moveable. I fee no reafon, however, why a fmall flab of ftone may not be let into the furface at the place of confecration. There are no directions that the table (hall be wholly of wood ; and this fmall piece would not affecl: its moveability, or deprive it of the character of a table of wood. "3. As to the removal of ftone altars already in exiftence, the Injunctions of Elizabeth declare that none are to be taken down except by authority., For the removal or alteration of any part of the church, it is well known that a faculty is required : hence it would be illegal for any incumbent or churchwarden to remove or change any ftone altar without fuch faculty; nor has the Archdeacon any right to order the removal without fuch a faculty. "4. All ornaments ufed for Divine Service, other than thofe prefcribed by the Firft Prayer Book of Edward VI. are unlawful; therefore the ufe of crofles in the fervice is excluded by the Book of Common Prayer : confequently, held the Council, crofles affixed to communion tables are unlawful [the conclufion is not fupported by the premifes]. Another reafon given for the removal was, that fuch a crofs was not confiftent with the letter or fpirit of the direc- tion that the whole table be covered with the linen cloth, or that the table mould be flat and moveable. How far moveable crofles placed on the table, or above it, are allowed, fliall be prefently confidered. * Reprinted by permiflion of the author. Judgment of r&e Pritop Council 281 it. "Next with regard to thofe things which the Court refufed to difturb or change, and which it therefore efpecially authorized as legal. - "I. 'A rood-fcreen of carved wood feparating the chancel from the nave.' "2. 'Two brazen gates attached to the rood-fcreen at the only point of communication with the chancel, which are ordinarily kept clofed or locked, but open during Divine Service.' "3. All 'croffes and other articles fet up in churches being ornaments in the fenfe of deco- rations' and not ufed in the fervices. 'All croffes, not crucifixes, ufed as mere emblems of the Cbriftian faith, and not as objefts of fuperltitious reverence, may be lawfully erefted as architectural decorations ;' and, in particular, a wooden crofs of large fize fet up in the middle of the chancel-fcreen is lawful. Under thefe words, I think that a moveable or fixed crofs of metal, or any other material, fet up on a fuper-altar or bracket or ledge, which is feparated from and unconnected with the altar, although behind it fuch crofs being a reafonable diftance above the altar fo as not to appear ufed as a 'part of the fervice' is lawful and unobjectionable. "4. 'Two maffive metal candlefticks of elaborate patterns upon the faid altar, with candles therein, lighted only when required for the purpofe of giving neceflary light.' But this is a decifion only of the Confiftory Court, not of the Privy Council, for there was no appeal; and from the language of the Court above, as to the ornaments for worfhip, it is fomewhat doubt- ful whether they would have been allowed to remain on the altar. "5. A credence or fide-table of wood or marble of any kind, without reftri&ion of material or fituation, as being 'confiftent with, and fubfidiary to, the fervice,' and 'properly an adjundl of the communion-table,' on the ground that "6. 'It is the true meaning of the rubric that, at a certain point of the Communion Service, the minifter fhall place the bread and wine on the communion table ; but where it is to be placed before is nowhere ftated. In practice they are ufually placed on the communion table before the commencement of the fervice; but this is not according to the order prejcribed? fo that the ufual carelefs praflice is exprefsly declared to be unlawful. "7. Altar cloths of any colour, fhape, variety, and material, with or without work or em- broidery or gilding, fubjedl to the difcretion of the Ordinary. Thofe ufed at S. Barnabas' were all exhibited to the Privy Council ; and, therefore, have exprefs and the higheft approval and fan&ion of the Supreme Ordinary of the kingdom. They were of white, red, violet, dark violet, and green ; they were embroidered and highly decorated ; were in feveral pieces with fide- hangings, frontals, &c. They were ufed in a peculiar order of fucceffion, which was exprefsly forbidden by Dr. Lufhington; but, his decifion being reverfed, as exprefsly permitted by the Privy Council viz. white, from Chriftmas Eve to the Oftave of the Epiphany (except S. Stephen and the Holy Innocents) ; from Eafter Eve to Vigil of Pentecoft, on Trinity Sunday, and the Feafts relating to our Lady ; Converfion of S. Paul, S. John Baptift, S. Michael, S. Luke, All Saints. Red, on the Vigil of Pentecoft to the next Saturday ; and on all other Feafts. Violet, during Lent and Advent, Ember-week in September. Dark violet, on Good Friday and funerals. Green, on all other days. On principle, however, any other colours, and any other fucceffion of colours as, for inftance, the ancient Englifti ufe of Sarum is per- miffible; which, as I think, is more defirable and according to precedent and authority. III. " Next, as to thofe points which the judgment left unfettled. " i. The fhape of the Altar. The Confiftory Court left that at S. Paul's, which is in the fhape of an altar tomb, untouched, and therefore fandlioned it. There was no appeal from O O 282 this decifion: confequently, the Privy Council pronounced no decifion nor intimated any opinion on the point, except the general direction that it muft be a table, in the ordinary fenfe of the word, flat and moveable, and capable of being covered with a cloth. The eaft end or chancel vas recognized as the proper place. "2. The fuper-altar was fanftioned at S. Paul's by Dr. Lufhington ; and although no diredr. decifion was, or could be, made upon this point by the-Privy Council, as there was no appeal, yet I think it is clear the opinion of their lordfhips was that it ought not to be placed on the table itfelf, 'which muft be flat, capable of being covered with a cloth, at or around which the communicants may be placed.' Befides the crofs being affixed to the fuper-altar at S. Barnabas' was one of the reafons why it was to be removed. I therefore recommend that the fuper- altar fhould be a ftone or marble ledge, fupported on a folid plynth unconnected with the table ; but placed immediately behind it, and reaching a reafonable height above it. "3. The crofs and candles may be placed on this ledge; and the crofs may, I conceive, be moveable or fixed at pleafure ; but fixed would be preferable, in order that it may aflume the character of an architectural decoration. "4. As to the 'fair linen cloth' to cover the remains of the Sacrament and the chalice, but not by the rubric directed to be white, and the chalice veils complaint was made againft ' the other articles of linen ufed at the time of the celebration ;' but Dr. Lufhington took no notice of this point, and his order (which is that now confirmed) entirely omits all reference to them (fee pp. 22, 68, of printed cafe); and applies to coverings of the communion table only. This order is in thefe words, 'To take away all cloths at prefent ufed in the church for covering the ftrufture as a communion table, and to fubftitute one only covering for fuch purpofe of filk or other decent ftufF; and, further, to remove any cover ufed at the time of the miniftration of the Sacrament, worked or embroidered with lace, or otherwife ornamented; and to fubftitute a fair white linen cloth without lace or embroidery, or other ornament, to cover the com- munion table at the time of miniftration.' Since this order clearly refers to coverings of the table only, and does not notice the others, I think that the 'fair linen cloth' may have lace or embroidery and colour as before, as well as the chalice veils. " 5. The Privy Council exprefsly laid down that the rubric in the Firft Book of Edward was the rule for ornaments and 'drefies' of the minifters; and fince that diredts that, 'at the time of the Holy Communion, the Prieft that mall execute the holy miniftry/W/ put upon him the vefture appointed for that miniftration that is to fay, a white alb plain, with a veftment or cope' and the afliftant Priefts and Deacons 'Jhall likewife have upon them the veftures ap- pointed for their miniftry that is to fay, albs with tunicles;' fince alfo the prefent rubric diredls 'that fuch ornaments of the minifters at all times of their miniftration Jball be retained and be in ufe,' I have no hefitation in affirming that the ufe of a veftment or cope for the miniftering Prieft, and of albs with tunicles for the affiftant Priefts and Deacons at the cele- bration of Holy Communion, is obligatory on all Priefts and Deacons of the Church of Eng- land. That a 'veftment' means a chafuble is evident from the inventories, which ufe the words indifferently; and becaufe the only two veftments named are chafubles and copes. "Laftly, with regard to lights. As to thefe there would be no difficulty, but that the Privy Council have, moft culpably, refufed to decide the point as to the parliamentary authority of the ancient Ecclefiaftical Conftitutions, Canons, and Common Law, which exprefsly required 'candles to be lighted while the folemnities of the mafs were being performed.' "Omitting, however, all reference to this queftion, I think it plain that lights at the cele- bration of Holy Communion are lawful, though not obligatory, for, amongft many others, the following reafons: " I. The crofs was retained as a decoration, by the Privy Council, becaufe 'an emblem of 3lutigment of tfje IPrtop Council. 283 the Chriftian faith,' 'held in great repute and ufed by the early Chriftians,' 'ufed from the earlieft period of Chriftianity,' 'not neceflarily fuperftitious,' 'a memorial of the mod momen- tous event of Chriftianity.' Now, Prudentius, in the fourth century, tells us that 'through- out all the churches in the Eaft, at the Gofpel, lights were brought forth at noon day,' under the type of corporal light to indicate that light 'Thy word is a lamp unto my feet and a light to my paths.' The fourth Canon of the Apoftles mentions 'lamps at the Holy Offering.' Ifidore of Seville fpeaks of the fame thing 'This light fignifies the light we read of in the Gofpel.' Lyndewode alfo, commenting. on Reynolds' Conftitution, fays 'The candles fo burning iignify CHRIST Himfelf, Who is the brightnefs of Eternal Light.' The lights before the Sacrament (i.e. the celebrated, not the referved, Sacrament, as may be eafily proved) of Edward's Injunctions, were 'for the fignification that CHRIST is the true Light of the world/ Hence thefe lights were, like the crofs, primitive ; and had no relation to fuperftitions, and are ufed as 'emblems of the Chriftian faith.' "2. Becaufe candlefticks appear as part of the furniture of very numerous churches in the inventories, up to the end of Edward Vlth's reign. "3. Becaufe the parliamentary authority of the Injunctions of Edward VI. requiring thefe lights 'to remain ftill,' was recognized by both the Superior Courts as in force in the fecond year of Edward VI. and has never been repealed. "4. The exprefs ftatement of Conn that, by virtue of t-bis rubric and tbofe Injunctions, lights were in very general ufe during the reigns of Elizabeth and James I. and the ftatement of Fuller to the fame effeft, is ftrong hiftorical evidence. "5. Becaufe the 'lights' are quite 'confiftent with the prefent fcrvice,' like the credence; and with the idea of a feaft and a table. "6. Becaufe other Proteftant bodies ufe them, as the Lutherans do, and Luther did. "7. Becaufe, even regarding the 'high altar' as aboliflied, the place WHERE they are to be put is immaterial: they are adjuncts of 'the Sacrament* not of the Altar. "8. Becaufe the declaration of the Court, that croffes are to be excluded from the fervice becaufe not mentioned in Edward's Firft Book, cannot apply to 'lights,' which are in force by virtue of another and independent authority of Parliament co-exifting in that fecond year, and not repealed by that book. "9. That 'lights' are 'decorations,' not 'ornaments,' as interpreted by the Privy Council; and are not forbidden to be ufed at any time or any place. " 10. For reafons formerly given, and to avoid railing fome of thefe queftions, I mould recommend thefe 'lights,' which may iflue from candles or be of gas, mould be placed on the ledge or fuper-altar now to be raifed behind the table, and be fome diftance above it, or be in the fhape of ftandards before the table, "I am, Sir, yours faithfully, "JOHN DAVID CHAMBERS. "Lincoln's- Inn t April z, 1857." " To the Editor of the ' Union' "SiR, I wifh to mske the following additions to my opinion on the 'Legal Effeft of the Judgment in the Wefterton cafe.' "I. The ftatute I Mary, c. 3, ftill in force, fubjefts to imprifonment for three months ' any perfon who, of his own power or authority, pulls down or defaces any altar or altars, crofs or crucifix, that now is, or hereafter may be, in any church or churchyard.' By Moone's cafe (l Sir T. Jones, 159), it was decided this ftatute applied to the prefent office and fervices; and a limilar decifion was given I Glover v. Hynde, I Mod. 168. 284 appenair. "2. By this ftatute, coupled with the declarations of the Court of Privy Council, church- yard crofles are legalized and protected. "3. With refpeft to 'Lights before the Sacrament,' an additional argument in their favour arifes from the faft that the Injunctions of Edward are referred to as being law in a rubric at the end of the Communion Office of Edward's Firft Book. "I am, Sir, yours, "J. D. CHAMBERS. " Lincoln' 's-Inn, April 15, 1857." N.B. In mediaeval times the altar flood fome way from the earl wall, in front of a retable or fmall reredos, which was a wall built from the ground, between which and the eaft wall was generally the baldachin for reliquary and fufpenfion of ciborium. This retable or reredos ferved as the fuper-altar of the prefent day, and on it were placed the candleflicks, and crucifix or crofs. The editor has feen this arrangement adopted, and it is very effective ; but the fuper-altar is to be preferred for the crofs and lights. On the Mufic of the Engltjh Church. [HE authoritative directions of the Englim Church fmce the Reformation touching Church Murk are few and vague. The allufion to the finging of the " PJalter or Pfalms of David" borne on the title-page of our prefent Prayer Book "Pointed as they are to be Jung orjaid in churches ;" certain rubrics in the body of the work ; the XLIXth of Queen Elizabeth's Injunctions ; and the XlVth Canon of 1603-4, which begins thus, "The Common Prayer mail be faid or Jung diflinctly and reverently," are perhaps all the directions we can adduce as bearing the authority of written law upon this fubject. But the written law has all along been confonant with and explainable by certain mufical traditions and cufloms, continued to a great extent in the actual ufes of choirs, and noted in mufical directions and collections of written or printed mufic. The text-book prepared at the fame time with Edward the Sixth's firft Prayer Book by Marbeck, and printed the following year, 1550, bears evidence of the adoption by Archbimop Cranmer, and thofe who acted with him in fettling the ufes of the remodelled Services, of that fpecies of mufic called Plain Song, which had been ufed in the Church Catholic from time immemorial, but had, it would feem, too generally given way, at lead in the ordinary Services, attended by the people, to an "operofe" and intri- HDn t&e e@ufic of tfre Cngiift Cburcf). 285 cate ftyle of harmonized mufic in which the people could neither take part, nor (even if they knew Latin) perceive the "fentence," or meaning of the words. In mufic, therefore, as in doctrine, the appeal was from modern innovations and corruptions of Catholic antiquity, to the ufes of an earlier and purer age. Plain Song had been the mufic of the Church from the beginning : it was reftored to more general ufe in the Reformed Church of England. What that Plain Song was what were its rules, how copious, how diverfified, may be learnt from the ancient books in ufe both before and at the time of the Reformation which have efcaped the fanatical definition of things facred during the Great Rebellion, and the fubfequent Ufurpation. The Antiphonarium gave the Plain Song mufic for the ordi- nary daily Offices ; the Gradual that for the Service of the Mafs. The former included the chants for the Pfalms, the Antiphons for all the year, as alfo the hymns, which (as is well known to ritualifts) were as definitely appointed in their feveral places as the Canticles, Pfalms, or Collects. The Gradual contained Introits, Sequences, Glorias, Credos, and all the mufical portions of the Liturgy properly fo called. Thus (as has been fatisfactorily mown by Mr. Dyce in the Preface to his Book of Common Prayer with plain-tune, after the model of Marbeck) Plain Song was "not an indeterminate kind of melody, but a mode of in- tonating, chanting and finging in the Church, which implies an adherence to certain rules, and to a great extent the ufe of certain well-known melo- dies, that are feverally appropriated to particular parts of the Service." Queen Elizabeth's XLIXth Injunction is entirely confirmatory of this view, enjoining ff a modeft and diftinct fong" to be "fo ufed in all parts of the common prayers, that the fame may be as plainly underfunded as if it were read without finging," while at the fame time permiflion is given for "the finging in the beginning or in the end of the Morning and Evening Prayer, of a hymn or fuch-like fong to the praife of Almighty GOD in the beft fort of melody and mufic that may be conveniently devifed, having refpect that the fentence of the hymn may be underfunded and perceived." This permiflion was doubtlefs confirmatory of the ufe previously eftablifhed and fubfequently retained of finging under the title of Anthems more ela- borate mufic by trained choirs in addition to the Plain Song of more wide and general application. The difficulty of tranflating the ancient hymns into Englifh verfe, and the fubftitution of metrical tranflations of the Pfalms after the example of Clement Marot, cir. 1540, in Paris, and of Beza in Strafburg (1545), fruf- trated the wifhes of Archbifhop Cramner that thefe moft Catholic compo- 286 fitions mould be adopted to vernacular ufe in the Reformed Church of England : Sternhold and Hopkins in Edward Vlth's reign, and Tate and Brady in that of William and Mary furnimed the fongs of moft general adoption in this country, to the utter confufion of men's views and feelings. The Pfalter pointed for finging came too generally to be ufed as, and called the reading PJalms, while the metrical versions had transferred to them both the phrafeology and the intereft which attached of old to the chanted Pfalms, and thus the evangelical Hymns of S. Hilary, S. Ambrofe, Pru- dentius, Sedulius, S. Eunodius, and S. Gregory, and thofe of the fubfequent era of Venantius Fortunatus, Venerable Bede, Adam of S. Victor, and ftill later of Santolius Victorinus, were entirely loft to the people. And if the natural craving of the renewed nature in any cafe infifted upon a more direct tribute of Chriftian praife and thankfgiving in the fongs of the Church, it came to be fed with a pafture not wholefome nor fatisfying, in a modern hymnody too often of doubtful orthodoxy and of undoubted ficklinefs. The mufic of thefe metrical Pfalms and Hymns (with the ex- ception of thofe melodies which have come down to our times from more Catholic fources, and a few which have been compofed in a fimilar tone of mafculine grandeur) has grown from year to year more and more fecular and effeminate ; while, from the neglect of vocal mufic, as an element in clerical and general education, the actual finging of them has ceafed to be what it was originally, a national accomplimment in which all the people could and did join. So that the very means taken in an uncatholic fpirit to fecure the greateft amount of congregational finging has been one of the chief caufes of the entire lofs, fpeaking generally, of this effential feature of Catholic worlhip. Looking at the hiftory and prefent condition of mufic in the Church of England, it would feem that what is required whenever it may be attained is a full Choral Service of the Plain Song order.* Eafy Anthems or Hymns mould be fung in the appointed places in Matins and Evenfong, and alfo immediately before them (fee Par. 122, note *), and Hymns may alfo be added at the clofe of one Service when followed immediately by another or by a Sermon. "\ It is to be obferved that there is not the leaft warrant in the Prayer Book * Full directions for which are given in the Rev. Thomas Helmore's Manual of Plain Song, and the Accompanying Harmonies, founded upon Marbeck's Book before mentioned. f For Anthems, lee Boyce's Cathedral Mufic, "Anthems and Services," (printed originally by J. Burns ; fold by R. Cox and Co.) The Parifli Choir (Ollivier ; Pall Mall,) and the Motett Society's Collection of Ancient Mufic. For Tranflations of the Ancient Catholic Hymns in like SDn tbe a^ufic of tfce (ZEnglift Cjwrcf). 287 for the too common diftinclion drawn between the cathedral and parochial Service. The rubrics are alike for both. Nor is the difference of con- gregations fuch as to warrant any material difference. What is edifying in the country cathedral is equally fo in moft large towns ; nor is it at all true that the poor in villages and hamlets are lefs fufceptible of the hallowed influence of facred mufic properly introduced in the Service of the Church than their more wealthy and urbane fellow countrymen. In large manu- facturing diftricts the tafte for Choral harmony is generally very ftrong, and ought not to be deprived of its due gratification in the higheft of all human employments. The rule to be followed is, that "all things mould be done to edification;" and this involves the proper ufe of all available means, and lawful appli- ances the only bar to the ufe of the higheft ftyle of Choral Service pro- perly regulated in every Church is the inability to perform it. In proportion as zeal for the honour and glory of GOD'S wormip infpires the minifters and people of any particular Church, fo will their worfhip rife in the fcale of mufical grandeur and choral dignity. All the inftrumental aid which can be made fubfervient to general devo- tion and that of the performers themfelves, ought by inference to be con- fidered lawful, though perhaps a good organ and a competent organift are all that will be found in general deferable. metre fet to their original tunes as preferved in the Sarum Breviary, Hymnal and Gradual. See Hymnal Noted under the fanclion of the Ecclefiological Society with Accompanying Har- monies (J. A.Novello). JBLUTION. The wine poured into the chalice, and alfo the wine and water poured into the fame and over the Prieft's fingers, after the confump- tion of the BlefTed Sacrament. The water mould exceed the wine in quantity. It is drunk by the celebrant, and called the Ablution. There are always two Ablutions. See Purification. ACOLYTES. Servers or affiflants at Solemn Service to the Sacred Minif- ters ; their fpecial office being to bear the cruets containing the wine and water for the celebration of the Holy Eucharift. In the Latin Church they are the fourth or higheft of the minor Orders. ACOLYTES' CANDLESTICKS mould have a round, or, more corredtly, a triangular bafe ; they mould be fmaller than thofe on the altar. ALB. The lawn or linen veftment worn by the Prieft and Sacred Minifters at the celebra- tion of the Holy Eucharift. ALLELUIA in the Roman Miflal is fung after the gradual at Eafter, on thofe Sundays when the Church efpecially commemorates the Refurredlion, and on other Feftivals. ALMS-BASIN. A difh, generally of metal, in which to "prefent and place" the offertory on the altar according to the rubric. ALMUCE. See Amyfs. ALTAR CARD, (i.) A tablet containing certain parts of the Communion Office; (2.) the fquare covering of linen, ftiffened with card, more commonly called the pall. ALTAR CARPET, (i.) The pede-cloth on the floor before the altar; (2.) the altar-cloth is fo called in Canon LXXXII. ALTAR CURTAINS. Drapery about the reredos, or doflal, varying with proper colour of the feafon. ALTAR, PORTABLE. A fmall flab of wood or ftone, which can be carried about for private celebrations. AMICE. The veftment which is worn on the fhoulders over the caflbck and covers the neck turning over the Alb. AMPULLA. See Stock. AMYSS. A cape lined with fur. ANAPHORA. The part of the Liturgy of the Eaft, beginning at the ' Surfum corda," including the folemn prayer of Confecration, to the end. ANTEPENDIUM. See Frontal. ANTHEM. The variable Antiphon after the Third Collect at Matins and Evenfong. 289 APPAREL. A fquare or oblong ornament richly embroidered, ftitched on the collar of the amice, and at the bottom of the alb before and behind, and on the wrifts, and alfo on the Deacon's dalmatic. ASPERGILLUM. The fprinkler for Holy Water, originally made of the herb hyflbp. Cf. Numbers xix. 18, and Exod. xii. 22. ASPERSORIUM. A Holy Water brufh. AUMBRYE. A recefs for the prefervation of the Sacred VefTels, and for the Holy Oil Stock. BENATURA. A Holy Water ftoup. BIER. A portable carriage for the dead. BIRRETTA. The fquare cap worn by clerics over the zucchetto. BOAT. The vefTel that holds the Incenfe before it is put with a fpoon into the cenfer or thurible. BUGIA. A hand candle. It is only ufed in Pontifical Offices, when it is placed on the altar near the Service-book, and at other times held for the Bifhop by an affiftant Prieft. BURSE. The cafe for the corporal. CEREMONIARIUS. The officer whofe duty it is to attend to the ecclefiaftical order and arrange- ment in all functions. A director of the ceremonies is as frequently a cleric as a lay perfon. CANISTER. The metal cafe in which altar breads are kept fo called in the old inventories. CANON. The Prayer of Confecration. In the Weft that part of the Mafs beginning with " Te igitur" and finifhing with the "Pater Nofter." So called becaufe it is the Rule to be rigidly followed. CANTICLES. The Benedidte, Benedittus, Jubilate, Magnificat, Cantate Domino, Nunc dimittis, Te Deum, and Deus mifereatur. CANTORIS STALL. The firft return ftall on the left on entering the choir. The Precentor's flail. CAPPA. A rich drefs worn in the Latin Communion by Biftiops, &c. CAPPA MAGNA. A cope with richer orphreys than the ferial one. It is authorized by the old Englifti Canons and Provincial Conftitutions. CASSOCK. The garment worn by ecclefiaftics under their official veftmentsj ufually black, and for Bimops purple, CAUTEL. A caution or direction, as to rightly and duly adminiftering the Sacraments, efpe- cially the Sacrament of the Altar, to which alone it is applied in the mediaeval Service- books. CELEBRANT. The Prieft who celebrates the Holy Eucharift. CELEBRATION. The adminiftration of the Sacrament of the Altar. In the Latin Communion the term is alfo applied to the finging of folemn Vefpers. CENSER. The veflel in which incenfe is burned. CHALICE COVER. "The fair linen cloth" with which the BlefTed Sacrament is covered after communion of the faithful. CHALICE VEIL. The lilk cover of the chalice when it is firft put on the altar. CHASUBLE or CHESIBLE. The facrificial veftment worn by the Prieft at the Holy Eucharift. Hence called emphatically "the Veftment." CHIMERE. The Bimop's ordinary drefs, worn over the rochet. It is now made of black fatin its colour was formerly fcarlet. CHOIR. The Chancel. CHRISM. A mixture of balfam and oil, ufed in the Latin Church in baptifms, confirmation, orders, confecration of churches, &c. We do not ufe it except for the lick, unlefs it be ordered by the Bifhop in the laft-named rite. P P 290 CHRISMATORY. A Holy Oil ftock or cafe, containing three bottles of facred oils, for baptifm, confirmation, and unction of the fick. CHRISOM. Sometimes incorrectly fpelled Chrifm as in the Firft Book of Edw. VI. the white vefture formerly put upon a child at baptifm. CIBORIUM. The veflel in which the LORD'S BODY is placed inftead of on a paten when many are to be communicated. Where a Pyx has been preferved, it is proper to ufe it for this purpofe. CINCTURE. The girdle of a caflbck, &c. COMMUNION. The receptionary part of the Sacrament of the Eucharift. COMMUNION or HOUSELLING CLOTH is a white linen cloth fpread over the rails at the time of the Communion, or is held for the communicants by acolytes or other minifters. COMPLINE FUNCTION. See Prime FunElion. COPE. The veftment ufed at Solemn Vefpers, proceffions, litany, &c. &c. CORNER. The technical term for the extremities of the weft fide of the altar. CORONA. A crown or circlet fufpended from the roof or vaulting of a church to hold tapers or gas jets corona lucis. CORPORAL. The white linen cloth on which the Blefled Sacrament is laid. It is fpread at the oblation of the elements over the "fair white linen cloth" which covers the fuper- frontal at a celebration. COTTA. A fhort furplice. CREATURES. The "matter" of the Sacrament (fee Elements'}. So called from being com- pacted of created things. CRUETS. Small flagons to contain wine and water for the Eucharift. DALMATIC. The veftment of the Deacon at the Holy Eucharift. DECANI STALL. The firft return ftall on the right upon entering the choir. The Dean's ftall. DESK. The ftand placed on an altar for fupporting the Service-book. DIPTYCH. In the ancient Liturgies tablets containing the names of the dead for whofe fouls the Prieft was to pray. The modern altar-piece is derived from thefe folding tablets. See Triptych. DIVINE SERVICE. The ordinary and fpecially the Euchariftic Service of the Church. DOSSEL. A piece of embroidered needle-work, ftufF, filk, or cloth of gold, hung at the back of a throne or altar, but more particularly the latter. DUPLICATION. A fecond celebration by the fame Prieft on the fame day. ELEMENTS. The materials (materiei) ufed in the Sacraments, appointed for that purpofe by our LORD Himfelf technically called the "matter." ELEVATION. The lifting up of the Blefled Sacrament after confecration. EPISTOLER. The cleric who reads the Epiftle and fulfils the function formerly performed by the Sub-deacon of the celebration. In fome cathedral ftatutes the Epiftoler and Gofpeller are called Sub-deacon and Deacon. EVE. The day before a Feftival when not fafted. It is alfo ufed for its Evenfong, viz. its firft vefpers. FALDSTOOL. A moveable ftool. It is ufed particularly as the Bifhop's "chair" of the rubric. FANON. See Maniple. FERIA. A week-day on which no holiday falls. Monday is of courfe Feria ii. Sunday has its proper Dominical Service. FLAGON. The veflel in which the wine for the Holy Eucharift is brought to the credence- table. FOOT-PACE. See Platform. 291 FORM. The Sacramental words. Form is alfo ufed for "matter" or the outward part of the Sacrament in the doctrinal ftatement at the end of the firft Book of Homilies. "Of the due receiving of his (CHRIST'S) Blefled BODY and BLOOD under the form of Bread and Wine." "Form" is ufually the matter together with the words. FRACTION. The breaking of the Prieft's own Bread. FRONTAL. The veftment hung in front of the altar, called alfo the antependium. GIRDLE. The cord that girds the alb, ufually made of white cotton, about three yards long. GOSPELLER. The cleric who reads the Gofpel and performs the function of the Deacon of the celebration ; the name is given to the Deacon, becaufe in the Ordering of Deacons, authority is given to them "to read the Gofpel in the Church of GOD." GRADUAL. In the Roman Miflal the pfalm or part of a pfalm that is fung after the Epiftle. GREMIAL. A filken apron placed on the lap of a Bifhop, when fitting, during certain parts of the Celebration of the Holy Eucharift. HOLY WATER VESSEL, THE. This mould be an earthen veflel with a cover, from which the veflels and ftoups of the church are fupplied. It fhould be emptied and wiped out im- mediately after ufe. HOUSEL. A Saxon word, meaning the Blefled Eucharift. " He (the Prieft) halloweth GOD'S Houfel, as our SAVIOUR commanded." Elfric's Canons, A.S. 957. Johnfon derives it from the Gothic bunfel, a facrifice, or boftia, dim. boftiola, Latin. INTROIT. The pfalm fung before the celebration of the Holy Eucharift, when the Prieft ftands at the altar. INVITATORY. A paflage of Scripture, proper for the day, ufed in ancient times before the " Fenite." Our /^. "Praife ye the LORD," with the JR. is our prefent unvarying Invi- tatory. In the Communion Service the fecond Exhortation is the Invitatory. LAVABO. Thefecreta oratio of the Prieft when water is poured on his fingers before the Prayer of Oblation. LAVATORY. A water-drain in the facrifty, where the Prieft wafhes his hands before veiling. LECTERN. A moveable deik from which the Leffons are read. The Epiftle and Gofpel are alfo fometimes read from a lectern. In reading from a lectern the hands mould touch the fides thereof. LESSER LITANY. "The LORD have mercy," &c. ufhering in the LORD'S Prayer in the Prime and Compline functions. LITANY DESK. A low moveable defk at which the Litany is fung. LITURGY. The celebration of the Holy Eucharift. LORD'S SUPPER. The laft meal of our LORD, when He inftituted the Holy Eucharift. Low MASS. The plain celebration of the Holy Eucharift, which is fimply faid ; there is no choir, and the Prieft is attended by a fingle affiftant called a ferver, vefted in caffock and cotta. MANIPLE. The veftment worn on the left arm of the Prieft, Deacon, and Sub-deacon at the Holy Eucharift. This word is alfo ufed for any kind of napkin, as that ufed to wipe the Prieft's fingers at Holy Baptifm. MANTELLETUM. A habit ufed in the Latin Communion by Bifhops on ordinary occafions; the chimere is worn in its place with us. MASS. The name of the office for the Holy Eucharift in the Weftern Church. MATERIES. See Elements. MEMORIAL COLLECT. When two holydays fall together, the fervice of the fuperior one is ufed, and the collect of the inferior day is faid after that of the Office of the Feaft, as its memorial. 292 MENSA. The top or table of the altar. MILITANT CHURCH PRAYER. See Oblation. MINISTER. One who minifters before GOD in a great aftion as the Prieft in the Holy Eucha- rift, who is thence called "the principal Minifter;" thofe who minifter or ferve the Prieft as the Gofpeller and Epiftoler (Deacon and Sub-deacon) Sacred Minifters; acolytes as miniftering to the Sacred Minifters. The Officiant at Matins and Evenfong is alfo fo called, as miniftering in Divine offices ; a layman afting as ferver, or as Epiftoler, or as a reader of the Leflbns is alfo a " Minifter." MINISTERIUM. The Epiftle corner of the altar. So called from the Sacred Minifters prepar- ing the chalice, &c. there when the elements are removed from the credence. MISSA SICCA. The Dry Service neither Communion nor Confecration, but a mam rite, unfortunately peculiar to the modern Church of England. It includes the Prayer of Oblation, with the oblations omitted, and concludes with one or more of the poft-Com- munion Collefts, and the Bleffing. MONSTRANCE. A tranfparent pyx for proceffions, or when the Hoft is exhibited ; a cafket for the exhibition of the Sacrament. MORSE. The clafp of the cope. MOZZETTA. A cape with a fmall hood worn by canons and others in the Latin Com- munion. MUNDATORY. See Purificator. NAVICULA. See Beat. NORTH-SIDE. The part of the altar to the left of the Midft as the Prieft ftands in front facing the eaft. OBLATION, Prayer of. The prayer for the whole ftate of CHRIST'S Church, after the elements are placed upon the altar, and during which the Oblation of them is made. OCTAVE. The eighth day after any principal Feaft of the Church. The intervening days are technically called " of," or " within the oftave." OFFERTORIUM, OFFERTORY. That part of the Liturgy where the leffer oblation is made. OFFICE. Matins and Evenfong. OFFICIANT. The Prieft who fings the Divine Office, &c. OILS. There are three forts, viz. the Chrifm, the Holy Oil of the fick, and Holy oil. OIL (Holy). Ufed now in the Coronation Service inftead of Chrifm. It was formerly ufed in baptifms, and thence called holy oil of catechumens. OIL (Holy) of the lick. Oil confecrated by the Bifhop or Prieft for the anointing of fick perfons. OIL STOCK. The veflel containing confecrated oil. ORATIONES. The colledls. ORPHREYS. A band or bands of gold or embroidery affixed to veftments. OSTENSION. The mowing of the chalice after confecration by lifting it up above the head of the celebrant, fo that it may be vifible. PALL. A fmall fquare, of linen on both fides, cardboard in the midft, with which the chalice is covered. It is about eight inches fquare and fhould have no fringe. PALLIUM or PALL. The enfign of jurifdiftion worn by Archbifhops. PARTICLES. The wafers or breads ufed for the communion of the faithful. Particle is alfo applied to the crumb of bread with which the Prieft cleanfes his thumb after the anoint- ing of the fick, &c. PASCHAL. Of or belonging to Eafter. PASCHAL CANDLESTICK, THE was placed on the Gofpel fide of the choir, and lighted during 293 Mafs and Vefpers from Holy Saturday till Afcenfion. The ftafFhad formerly a leftern attached, from which was fung the Exultet. PASTORAL STAFF. The crooked ftaff of a Bifhop or Abbot, the former turning outwards as reprefenting external, the latter inwards as mowing internal authority. It is often, but incorreftly, called crozier. PATEN. The metal dim ufed for the oblation of bread in the Holy Eucharift. PAX. A fmall plate of precious metal, &c. carried round in the Latin Church, having been kitted by the Prieft, after the Agnus Dei in the Mafs, to communicate the Kifs of Peace. The firlt claufe of our Blefling at the end of the celebration, " The Peace of GOD." &c. reprefents the Pax in our rite. PEDE-CLOTH. See Altar-carpet. PISCINA. A water-drain for ablutions, &c. on the fouth fide of the Sanftuary. PLAIN SERVICE. See Lew Mafs. PLAIN SONG. The ecclefiaftical tone. PLANETA. The folded chafuble, worn inftead of the dalmatic and tunic by the Sacred Min- iflers during Advent and Lent, except on the Sundays Gaudete and Leetare, when either purple "tunicles" (dalmatic and tunic) richly embroidered with gold, or elfe rofe- coloured, mould be ufed. PLATFORM. The raifed dais on which the altar (lands ; and alfo that on which the font Hands. POME. A round ball of filver or other metal ; which is filled with hot water, and is placed on the altar in winter months to prevent danger or accident with the chalice, from the hands of the Prieft becoming numb with cold. PONTIFICAL. Functions peculiar to Bifhops are fo called. When the Bifliop offers the Holy Sacrifice it is a Pontifical celebration. PONTIFICALLY ASSISTING. When a Bifhop affifts pontifically he fays the Pater Nojter, ColiecJ for Purity, Ten Commandments, and The BleJ/ing. The only two Rubrics in our Ser- vice-book on the matter diredl the Bimop to fay the Abjolution as well as the Bleffing. It is, however, ufual for the Bifhop not to fay the Abfolution, (at moft only a remiflion for venial fin). The Rubric does not, of courfe, prohibit the Bifhop from directing the celebrant to fay it. When a Bifhop is fimply prefent on his throne the celebrant may give the Blejpng ; the Rubrics fuppofe the Bifhop to be prefent pontifically affifting. POST COMMUNION, THE, begins, as its name imports, after the Communion of the Faithful, and includes the LORD'S Prayer, the Prayer, O LORD and Heavenly FATHER, or, Almighty and everliving GOD, Gloria in Exceljis, and the Collefls, printed at the end of the Ser- vice (when faid). The Poft-Communion mould be faid junttis ^manibus. In the Roman Rite the " Poft-Communion" confifts of colle&s, one or more, according to the number of colledls for the day, and immediately follows the " Communion," an anthem, or fhort fentence fo called, becaufe it is recited juft after the Communion. PRAISE OF THE OFFICE. That portion of Matins and Evenfong from " Gloria " inclufive, to the " Credo " exclufive. PRECES. The petitions which follow the Lefler Litany and Pater Nofterj they are a fele&ion from the Preces ufed at Lauds and Prime, and again at Vefpers and Compline. PREDELLA. See Platform. PRIE DIEU. A kneeling defk to be fuitably covered with fome hanging, and to be placed in a retired part of the inner Sacrifty. The tables of prayers before and after the Celebra- tion of the Holy Eucharift fhould hang immediately in front of it. PRIME FUNCTION. From the Credo inclufive to the end of the Office. 294 PROANAPHORAL SERVICE. A name applied by certain writers to the MiJ/a Sicca or " Table prayers" a rite peculiar to the modern Church of England. PURIFICATION. The wine poured into the chalice after the confumption of the Blefled Sacra- ment, and drunk by the celebrant. It is fometimes called the Fir/I Ablution. See Ablution. PURIFICATOR. The napkin ufed for wiping the chalice at the conclufion of the Service. It is placed on the chalice under the pall before the beginning of the celebration. It is made of linen, neither coarfe nor fine, and mould be limply hemmed, and not lefs than fix inches fquare, with a very fmall crofs worked in the centre. Although it is not required to be blefled, yet, when once employed at the Holy Sacrifice, it mould not be ufed for other purpofes, nor be handled by laics (not having the requifite permiflion), until after having been warned by a Clerk in Holy Orders. The fame rules for warning purifica- tors are to be obferved as for corporals. Before the chalice is offered the Prieft wipes the infide with the purificator down to the furface of the wine. It ufed to be cuftomary in the Latin Church, after the communion of the faithful, for a minifter to give to each communicant a purification of wine or wine and water from a chalice, and to wipe his lips with a purificator. Each Prieft mould have his own purificator. PYX. See Ciborium. PYX CLOTH. A veil for the pyx. RATIONAL. An ornament borrowed from the Aaronic by the Chriftian Priefthood, and for- merly worn by Bifhops on the breaft. REGAL. A fmall organ. RELIQUARY. The cafket in which reliques are kept. REQUIEM. An office for the fouls of the departed. REREDOS. A fcreen or back placed between the altar and the eaft wall. RE C ERVATION. The referving the Blefled Sacrament for the fick or other purpofes. RETABLE. A fhelf, temporary or otherwife, between the altar and the eaft wall. A feries of receding fhelves, or retables, behind and feparate from the altar, is very convenient for vafes of flowers and lights. ROCHET. A fhort furplice of lawn with tight fleeves, as worn by Bifhops. Without fleeves as ufed by clerics in baptifm, &c. In reality the modern Englifh Bifhop's rochet is without fleeves, as the fleeves are fewn on to the chimere. ROOD. A crofs with the. figure of our LORD upon it. ROOD LOFT. A gallery running along the top of the rood-fcreen, which in parifh churches fhould crofs the chancel arch on the nave fide. The Gofpel and Epiftle were, in old times, read from it. ROOD-SCREEN or CHANCEL-SCREEN. A fcreen feparating the chancel from the nave ; fome- times furmounted by a figure of our Blefled LORD on the crofs, and on either fide the Blefled Virgin and S. John. SACRAMENT, BLESSED, Confumption of what remains of the. The rubric rules that " the Prieft and fuch of the communicants as he {hall then call unto him, fliall immediately after the Bleffing, reverently eat and drink the fame." It is to be noted that the faithful are here fuppofed to be prefent during the Confumption and Ablutions, directed to take place "immediately after the Bleffing " to enfure fuch prefence. To " reverently eat " means, of courfe, kneeling. It is ufual for the Prieft himfelf to ftand at the Con- fumption, as he does when he communicates himfelf. SACRARIUM or SANCTUARY. The moft holy place enclofed by the altar rails. SACRED (OR CANONICAL) COLOURS are five in number: i. White; 2. Red; 3. Violet; 4. 295 - Black ; 5. Green. Gold is reckoned as white. On the Sundays Gaudete and L fubnote 1 , 10. authorities for, note f, 10. time for lighting, 34, 35. manner of lighting, 34. by whom to be lighted, 34. teftimony of S. Jerome, note f, 34. not e 93- of facred minifters, 55, 93. Confirmation, the order of, 160, 161. proper veftments for bifhop, 160. for clergy, &c, 1 60. pofition of epifcopal chair, 160. drefs for females at, 161. Confecration, prayer of. See Canon, 57. in one kind, 64. in one kind, rubric concerning, a tran- fcript of the Sarum cautel, 64. 3 3Jntiejc. Confecration of churches, form of, according to the ufe of the Church of Ireland, 206. Confumption and purification, 71. Cope, 24. ufed in the Univerfity of Cambridge, 25. ufed at folemn vefpers, 24. at proceffions and funerals, 14. Cambridge, defcription of, 25. to be worn at folemn vefpers, 143. Coronation fervice, oblation of, elements, note ,3- fecreta of, note *, 32. Queen's fecond oblation, note *, 32. Corporals, warning of, 96. not to be touched by laics without per- miffion, note *, 96. mediaeval practice concerning, note f, 96. Corpus ChrilU Day, 98. Cotta. See Surplice, 22. Cowle. See Academical Hood, 23. Credence, 7, 8, 28, 32. authorized by the Privy Council, 279. how veiled, 32. preparation of, 32, 33. Creed, A pottles', 131. the Nicene, 42. pofition of celebrant at, 42, 195. of gofpeller and epilloler at, 43. to be faid with everything after in the midft of the altar, 42. Crofs, fign of, 193. note f, 1 14, 115. not included in the order to deftroy images, note *, 10. in moll ancient illuminations of altars is difplayed, and not the crucifix, note *, 10. the prefent Roman rule obeyed if a limple crofs, and not a crucifix, be placed on the fuper-altar, note *, 10. Croyzer, 21. Crozier, defcription of, 21. Crucifix, ftatutable, pref. xxi, 277, 278. on the altar in Queen Elizabeth's chapel, note *, i o. Cruets, 9. Curtains. See Altar, 7. Cufhions, not allowed upon the altar. See Defk, 28. Daily Eucharift, 69. thofe who communicate fpiritually to be counted in fo as to form a quorum, note *, 69. when the oblation is made the fervice muft go on, note *, 69. Dalmatic, defcription of, 19, 20. fymbolifm of, fubnote 5 , 19. the epifcopal, 20. Deacon, prayers for when veiling, 30. vellments of, 14, 273, 275. proper place when miniilering at the altar, note J, 49. affiftant, vellments of, 29. directions for, in office, note *, 117. Defk, for altar, 28. Devotion, Feafts of, 259. Divine fervice, a diredl tradition from the old Englifh term for the "hours," fubnote ;, 16. office, to precede holy communion, note f, 2. Dominus vobifcum, the, 133. Duplication, 72. Elements, prayer when they are fet apart in the facriily, fubnote ', 49. the, 189, 190. to be placed on credence before the cele- bration begins, note *, 32. Sarum (and old French) ufe allowed it till the firft colled, note *, 32. in the Syriaf, quite at the beginning, note *, 32. ftriclly fpeaking mould accompany the introit, note *, 32. by whom placed on credence, note ',33. Elevation of paten, 60. Ember collecls, 150. Embroidery, definition of, pref. xxvi, note *. Epiftle, note f, 38, 42. everything before, to be faid at the north- fide, 42. book of, to be placed on credence, note 1,28. Sinner. 301 Epiftoler or fub-deacon, not to wear the ftole, note , 2. prayers for, when vefting, 30. veftments of, 14, 273, 275. Epitrachelion, of the Eaft, anfwers to the dole of the Weft, 1 6. Eucharift, holy, a term much more frequent in the Englifh than in the Roman ufe, i . Euchariftic veftments, ftatutable, pref. xviii. Eves, 102. Exhortation and invitatory, 54, 55. the, 1 1 6. Expiation and illuftration of a church defe- crated or propbaned, fhort office for, 220. Fair white linen cloth, 28. not to cover the antependium, note f, 28. the, may be richly worked in fcarlet or blue for feftivals, fo the work be not embroidery (fee Embroidery), but muft not be fringed with lace, pref. xxvi, 270. Faftings, days of, 107. Feftivals, fubnote ', 43. Flagon. See Cruets, 9. Floral decoration, 252-257. Flowers on the altar, 258. Flower vafes, 258. Fraction of the bread, note f, 57. 60. after confecration, note J, 60. Fridays, how to be marked, 108. Girdle of alb, 19. Gloria Patri, the, 119. in excelfis, 66. pofition of celebrant during, 66. of facred minitters, 66. of acolytes, 200. of fervers, 202. Gloves, epifcopal, defcription of, 20. Wykeham's, fubnote 3 , 20. not to be worn by priefts with the veft- ments of the church, fubnote 3 , 19. Gofpel, 38, note f, 39, 39-42. Gofpels, book of, to be placed on credence, 33. Gofpeller and epiftoler Hand facing the eaft, 2. parts of fervice which may be faid by them, 2. 36, and note f . " Gray Amice," fubnote *, 24, Gray amys, note *, 112. Gremial, the, 95. Hands, pofition of, 116. Holy days, public notice of, 43. which take precedence of other holy days, 105. fervices of, not to be mingled, 106. Holy Eaftern Church, euchariftical veftments of, fubnote 6 , 16. Hood, academical, proper ftiape of, 23. not to be ufed together with the ancient veftments, 46. not worn with the euchariftic veftments, nor by any affifting at the celebration, 46. in the Roman Church, the religious orders who wear them adjuft them under the ecclefiaftical veftments, note *,2 9 . Houfelling cloth. See Communion Cloth, 33. Hymns, 138. Immerfion, 157. Incenfe, authorities for, 12, 13. Incenfe, directions for the ufe of at high cele- bration, 73-75. Introit and anthem, rationale of, 36. Inventories of church goods taken in the reign of King Edward VI. in the Record Office, at Carlton Ride, 276-278. Invocation, fupplemental prayer of, note *, 58. Kneeling, when celebrant kneels in Com- munion fervice, note f, 56. LefTer litany, 133. LORD'S Prayer after, 134. LefTons, the, muft belong to the fame fervice as epiftle and gofpel, 106. the, 1 06. reading of, 123. 3 02 Liripipe, defcription of, 23. Litany, the, 148-150. proper veftments, 148. pofition of litany defk, 148. Liturgy, the celebration of the Holy Eucharift, note f, fubnote *, 2. Locker. See Aumbrye, 8. LORD'S Prayer in office, 1 1 7. LORD'S Supper, term of, firft introduced in Ed- ward VI. 's firft book, fubnote ', 26. fignifies the confecration as diftinft from the communion, fubnote ', 26. Lotio manuum, 51. authorities for, notes *, f, , 5 1 . Magnificat, incenfe formerly ufed at, 143. Maniple, defcription of, 19. always worn by celebrant and facred minifters, 14, 175, 273, 275. Mafs, the common name for the facrament of the LORD'S Supper in the time of Elizabeth, fubnote ', I. the facrament of the LORD'S Supper fo called in the firft book of Edward VI, note *, I. has no connexion with the doftrine of tranfubftantiation, fubnote 1 , I. Mafter of the Ceremonies, 263. Matins and evenfong, 109-146. hour of, note t, 109. Matrimony, the form of folemnization of, 161-163. proper veftments, 161. to be ufed when there is a celebra- tion, 162. Menfa, 4, 5. Miffa ficca, 67. rationale of, note *, 67. veftments of prieft, 69, 191. only allowable on Good Friday, note f, 69. Mitre, defcription of the three forts of, 20. manner of ferving, note. 97. Mufic of the Englifh Church, 284-286. Non-communicants, prefence of, at celebration of Holy Eucharift, 63. North-fide of the altar, rationale of, note *, 38. North-fide of the altar, explained, 194, 195. Norwegian church, altar-fteps, chafuble, &c, ufed as in the Weft, fubnote l , 1 8. Notice of minor feftivals, note *, 43. of Communion, 44. Oblations, refers exclufively to the elements, note ||, 51. manner of making, 52, 54. ancient Englifh ufe of making, note ||, . 52- Oblation of the elements, chalice and paten how placed at, note *, 3 1 . the Sarum cuftom the fame, note *, 31. the prefent Roman cuftom the fame, though different before the fifteenth century, note *, 31. how ordered according to the moft ancient rite, viz. the Syriac liturgy of S. James, note *, 31. Obligation, feafts of, 259. Occurrence of holy days, 101. and memorial collect, 104. of eves, 104. Oclaves, 107. Offertory, 47. pofition of celebrant at, 47. rationale of note f, 47. fentences of, at folemn and plain fervice, note I, 47. bafin, 9. Office for Palm Sunday, 266. Office, the Roman term for the " hours," fub- note 2 , 1 6. Oil of chrifm, 248. of the fick, 248. holy, 248. may be confecrated by a prieft, 249. confecrated by the bifhop in mediaeval times as a matter only of convenience and difcipline, 249. Orationes, the, 1 36. Oremus, the, 133. Order of the adminiftration of the LORD'S Sup- per, an ellipfe for the order of adminif- tration of the facrament of the LORD'S Supper, note *, 26. Ordinal, the, 174, 175. 303 Ordinal, the, Lutheran and Calvinift minifters being lay are to be ordained, note J, 1 74. deacons, form and manner of making, 175-180. priefts, form and manner of ordering, 181-183. archbifhop or bifhop, form of ordaining or confecrating, 183-186. Ornaments of the church, 270-273. of the minifters, 273-275. ftatu table authority for, pref. xv xxi. of the minifters, ftatutable authority for, pref. xv xxi. the incumbent concerned in ordering them as well as the churchwardens, pref. xix, note *. the liability of the pariftiioners, pref. xix, note *. of the prieft, xix, note *. Orphreys, defcription of, 18. Oftenfion of chalice, note f, 60. Pall, archiepifcopal, defcription of, 21, 22. for chalice, defcription of, note f, 31. Parts of the altar, 194. Paftoral ftaff, defcription of, 20, 21. executed by G. E. Street, Efq. for the late Bp. of Graham's Town, 21. executed by R. J. Withers, Efq. for the Bifhop of Central Africa, 21. Pater nofter and colleft for purity, 37. pofition of prieft at, 37. to be faid by the prieft alone, 37. rubric concerning the LORD'S Prayer at matins, does not govern the Com- munion office, note *, 37. pofition of, in the ancient liturgies, note *.37- ftill a praeparatio ad miflam, note f, 37. rationale of the "Amen" at the end of the LORD'S Prayer and of the colled for purity, note f 37- Paten, defcription of, 9. Penance, facrament of. See Abfolution, 249. Phasnolion, of the Eaft, anfwers to the chafuble of the Weft, 1 6. Pifcina, 8. Plain fervice, 76-83. Pofition of celebrants, facred minifters, and acolytes, at the beginning of the cele- bration, 36. prieft with gofpeller on his right, and epiftoler on his left hand, ftands on afcending the platform at firft in centre of the altar, 36. at finging of the introit prieft goes to north -fide, the gofpeller Handing on the fecond ftep at his right, the epif- toler on the third ftep on the right of the gofpeller, note*, 36. normal, of prieft, 93. of facred minifters, 93. of hands and feet, note f, 36. Poft communion, the, 65, 66. pofition of facred minifters during, 65, 199. Poft S. Euchariftiam, 31. Praeparatio ad S. Euchariftiam, 31. Praife of the office, 119-131. Prayers for celebrant, facred minifters, cho- rifters, &c. when vefting, 29, 30. for the Queen's Majefty, 139. for the royal family, 140. for the clergy and people, 140. for all conditions of men, 140. of S. Chryfoftom, 141. benediftion, 141, 142. occafional, the, 150. Preacher in Communion office, 45. how veiled if the celebrant, 46. if deacon or fub-deacon, 46. if not one of the facred minifters, 45, 46. not to kneel in pulpit, 47. after office, drefs of, 146. Preces, the, 135. fecretae from Sarum miflal, 61. Preface, 56. pofition of celebrant at, 56. of facred minifters, 198. Prefaces, proper, 107. Preparatio ad chorum, ill. Prieft, prayers for, when vefting, 30. pofition of, at north-fide, 2. when he reads the epiitle and gofpel ought to go off the footpace, 2. 34 3[nDer, Prieft, ought not to leave the footpace as a general rule, 2. fulfilling the function of deacon to wear the proper diaconal veftments, note ,2. Prime function, the, 106-117. Privy Council, judgment of, in the cafe of the Knightfbridge churches, 279. comment thereon by J. D. Chambers, Efq. M.A. recorder of Salifbury, 280. Proanaphoral fervice, note *, 68. Proceffion and introit, 36. Proceffional banners, 264. crofs or crucifix, 265 in Lent of wood, painted red, note *, 265. Proceffions, order of, 262. Pfalms, the, 121. the Gloria Patri, in the, 121. Pyx, ufed inftead of the paten in communi- cating the faithful, note *, 63. defcription of, note *, 63. the authorized veflel in the Church of England, note *, 63. Rational, defcription of, 22. Reconfecration and reconciling of churches, 248. Reredos, 7. ferved in mediaeval times as the fuper- altar of the prefent day, 284. fuper-altar to be preferred to the reredos for the crofs and lights, 284. Reftoration of a church, office to be ufed in, according to the ufe of the Church of Ireland, 2 1 8. Ring, epifcopal, defcription of, 21. fymbolifm of, fubnote 2 , 21. Abp. Lee's (of York), fubnote 3 , 21. not to be worn by priefts with the veft- ments of the church, fubnote 3 , 19. Rochet, the, 88, 159. Rogation days, 108. banners for perambulation, 1 08. RufF, academical, fubnote ', 24. Sacrament, BlefTed, to be received by the Prieft celebrant {landing, 62. Sacrament, Blefled, how to receive, note f 63. dropping particles of, facrilege, note, 64. Sacred minifters (deacon and fub-deacon) addi- tional notes for, 196. Sacrifty or Veftry, rules for, 260. Sandluary, how to be lighted at evenfong, &c, note f, fubnote ', 10. Sanflus, 56. Sandal, defcription of, 20. Bifhop Waneflete's, fubnote 4 , 20. Scarf, pref. xxi, 220. Sedilia, 8. not to be ufed during Matins or Even- fong, 114. Sentences, the Offertory, 47. the Introductory, at Matins and Even- fong, 114, 115. Septum, 9. Sermon in Communion Office, 45, and note *. how to be preceded, 46. no prayer before to be ufed, 46. doxology at end of, to be faid turning eaftwards, 47. Service for Laying the Foundation Stone of a Church, 222. for the Solemn Opening of a Church, 228. for the Benediflion of a Dwelling Houfe, 240. the old Sarum term for the " hours," fubnote 2 , 1 6. Servers, directions for, 201-203. Shirt-collars, not to be worn with the veft- ments of the church, fubnote 3 , 19. Solemn fervice, fung in prefence of a Bifhop affifting pontifically, 205. in the abfence of a fub-deacon, 199. Spiritual communion, 167, 168. the fame provifion to be found in the pre-reformation fervice-books, 168. Sponfor, the father may not be ; the mother may, note *, 152. " Standing before the table," rationale of, note J, 57- Statute, 23 Henry VIII. c. 19, note I, n. gives to ancient canon law the force of ftatute law, note J, II. 305 Statute, 23 Hen. VIII, c. 19, with what limitations, note J, 1 1 . Stole, defcription of, 15. fpoken of under the name of Orarium at the council of Laodicea, 15. not to be worn during Matins or Even- fong, 17. Sub-deacon. See Sacred Minifters and Solemn Service, or epiftoler, not to wear the ftole, note ,2. Sudarium, 21. Sundays before Advent, 151. which take precedence of Saints' days, 105. Surplice, 19. Super-altar, defcription of, 6. ornaments to be placed on, 6. Super-frontal, 6. to be vefted with three linen cloths, which always remain thereon; the whole to be covered with a (trip of green filk, except during the cele- bration of the Holy Eucharift, note I, 6,7- Surfum corda, 56. pofition of celebrant at, 56. of facred minifters, 198. of acolytes, 200. of fervers, 202. Swedifli churches, vefted altars, crofles, altar- lights, and veftments, ufed therein, as in the Weft, fubnote ', 1 8. Thankfgiving, general, 140. Throat, relaxed, Mr. Macready's opinion as to the caufe of, note *, 45,46. Throne proper, bifhop's, pofition of, 160. Tippet, defcription of, 23. Tippets, canons of 1603 on, 23. Tranflation of feftivals, 105. Tunic, defcription of, 10. the epifcopal, 10. Tunicles, fubnote % 10. Veiling of BlefTed Sacrament, 65. defcription of veil, note *, 65. Venite, the, 119. Verger's ftaff, 264. Verficles, 118. and refponfe, 1 1 8. Veftments, defcription of, 14-25. diaconal, 19, 29, 273. euchariftic, 14, 20, 274, 275. for the celebrant, 14, 1 8, 19. colours of, 26, 28. fafhion of, 14, 25. for the facred minifters, 14, 25, 273. epifcopal, 29, 175, 190, 274. for daily fervice, 22, 25, 1 12. for the ordination of Priefts and Dea- cons, 181. old, to be burnt, 248. for Prieft in folemnizing Matrimony, 161. for Prieft in Communion of the Sick, 165. for Prieft and Clerks at Burial of the Dead, 168. for Prieft in Churching of Women, 171. for Commination Service, 173. for Bifhop in Confirmation, 161. Ordination, 175. Coronation, 24. of a chorifter, 273. of facriftan, 274. of choir, 274. of firft book of Edward VI, 93. arrangement of, for folemn Euchariftic fervice in pretence of a Bifhop affift- ing pontifically, 205. arrangement of, where there is no fa- crifty, 96. arrangement of veftments for folemn fervice by a bifhop in his own dio- cefe, 94. the fame, with very infignificant modi- fications, throughout the univerfal Church, fubnote 6 , 1 6. not peculiar to the Roman Church, fub- note ', 1 8. of catholic ufe, fubnote ', 18. Veftry, rules for, 260. Vexillum, 21. Vigils, 79. R R 306 Vifitation of the lick, order for, 164. accuftomed form of making a confeffion, 164. proper veftmertts, 164. abfolution, 164. Warning of corporals, 96. White linen cloth, f, 28. Wine, for holy communion, 189, and note *, 189. Words, comfortable, 31. pofition of celebrant at, 31. of facred minifters, 198. of acolytes at, 200. of fervers, 201-204. of inftitution, all that is neceflary for valid confecration, note *, 64. Zucchetto. See fcull-cap, fubnote ',15. CHISW1CK PRESS : PRINTED BY WHITTINGHAM AND WILKINS, TOOKS COURT. CHANCERY LANE. THE trot*. Scut&tuie i?fe$- EBMVNB 7 + THE CHASUBLE STOLE AND k 1 1 ! o I 'SHEWING ' THE ' DISTINCTION -BETWEEN- THE ' WORTH SIDE fttrA Corner ZUaiist of the. SO*. S'atitL &UM^a4n> skeajity &e fcsiticns of t& S^KaitUste-r-s at shaving the. />oitions of tUt nfiKj of tt* ^ Gcsf>el * t&uuxm/ 0*0 In the Press, being handsomely printed by Whittingham and * Cfjree <ar ACCORDING TO THE PRESENT USE OF THE CHURCH OF ENGLAND. EDITED BY THE REV. F. G. LEE. I. S>ertrice idoofc for tl)e #rieft Celebrant. CONTAINING KALENDAR, COLLECTS, EPISTLES AND GOSPELS, COMMUNION SERVICE, OFFICE FOR CONFIRMATION, ETC. 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