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THE    PARSON'S    HANDBOOK 


THE    PARSON'S    HANDBOOK 

By  the  Rev.  PERCY    DEARMER 
Illustrated.    Crown  %vo,  ds.  net.     Fourth  Edition. 

OPINIONS  OF  THE  PRESS 

Church  Times.— 'This  is  certainly  the  most  sensible  of  all  the  numerous  clerical 
Guides  and  Notes  and  Aids  that  have  appeared  in  our  time.  .  .  .  Let  us  help 
Mr.  Dcarmer  on  in  the  goad  work,  and  not  be  too  proud  to  acknowledge  that 
we  have  made  mistakes  in  the  past.  .  .  .  Mr.  Dearmer  has  done  a  true  service 
to  the  Church  by  the  publication  of  this  book.  From  following  Continental 
practices  and  the  inventions  of  ingenious  persons  of  the  nineteenth  century,  he 
recalls  us  to  English  traditions  and  custom  ;  of  these  traditional  ceremonies  we 
may  well  be  proud,  and  we  do  not  envy  those  persons  who  fall  into  the  grievous 
and  even  dishonourable  fault  of  despising  the  ritual  set  forth  in  the  Book  of 
Common  Prayer.  But  this  temper  is  now  very  much  of  the  past ;  and  with  the 
mcreased  learning,  and  real  knowledge  of  liturgy,  that  we  now  have  amongst  us, 
not  forgetting  the  help  given  us  by  such  books  as  this  of  Mr.  Dearmer's,  we 
may  soon  hope  to  see  this  spirit  of  contempt  altogether  banishea  from  English 
Churchmen.  When  that  day  arises,  Mr.  Dearmer  will  have  a  full  share  of  the 
credit  that  will  fall  to  those  who  have  helped  to  bring  it  about.' 

Guardian.—'  To  write  a  book  such  as  The  Parson's  Handbook  is  a  task  which 
requires  an  unusual  combination  of  qualifications.  In  the  first  place,  knowledge 
is  required,  and  knowledge  of  very  various  kinds— antiquarian,  historical,  liturgical, 
and  practical.  In  the  second  place,  considerable  taste  is  required  .  .  .  and  in 
the  third  place,  there  is  great  need  of  practical  sense.  ...  It  is  a  welcome  fact 
to  record  that  Mr.  Dearmer  has  these  three  qualifications  in  no  common  degree. 
.  .  .  The  parson  may  congratulate  himself  on  having  a  very  safe  guide  in  this 
book,  and  that  not  only  on  matters  of  taste,  but  also  in  small  but  very  important 
practical  details.  Prefixed  to  the  book  is  a  very  valuable  Essay  on  Conformity  to 
the  Church  of  England,  which  strikes  the  right  note  of  loyahy  at  the  opening 
and  prepares  the  reader  for  what  follows.  Quite  apart  from  the  literary  chariii 
which  surrounds  it  (and,  indeed,  in  various  measures  the  whole  book),  it  has  a 
great  value  as  a  solid  and  telling  exposition  of  the  obligation  of  the  English  clergy 
in  their  public  church  ministrations.  We  have  great  hope  that  the  Handbook 
may  do  a  good  deal  to  carry  out  the  object  which  it  has  in  view— viz.,  the 
remedying  of  "the  lamentable  confusion,  lawlessness,  and  vulgarity  which  are 
conspicuous  in  the  Church  at  this  time." ' 

Eecord.— '  It  is  an  interesting  book  and  a  useful  book." 

Churchman  (U.S.A.).—'  The  majority  of  people  responsible  for  the  conduct 
of  Church  services  need  just  the  kind  of  instruction  on  such  matters  that  this 
book  undertakes  to  give.  No  one  can  doubt  for  a  moment  that  obedience  to 
its  essential  principles  would  add  not  mere  uniformity,  but  worshipful  dignity 
and  spiritual  suggestiveness,  to  the  Church's  services.' 

Academy.— •  This  very  sound  little  book.  .  .  .  Mr.  Dearmer  has  probably 
rendered  a  real  service  to  the  Church  by  this  cogent  and  temperate  little  work."' 

Athenaeum.-'  Mr.  Dearmer  is  clearly  an  advocate  for  an  ornate  ritual,  but  he 
Is  a  sensible  man,  and  much  of  %vhat  he  says  is  decidedly  sound.' 

Literature.—'  An  attempt  by  a  competent  ecclesiologist,  whose  literary  skill  is 
as  conspicuous  as  his  absence  of  fanaticism,  to  guide  "  parsons  and  others"  as  to 
what  is,  as  a  matter  of  fact,  the  English  use  in  all  the  details  of  the  management 
of  the  parish  church  and  its  services.  .  .  .  Mr.  Dearmer  has  done  hS  work 
eitremely  wlII.' 

GRANT    RICHARDS 

48     LEICESTER     SQUARE,     LONDON 


THE 

PARSONS   HANDBOOK 

CONTAINING  PRACTICAL  DIRECTIONS  BOTH  FOR 
PARSONS  AND  OTHERS  AS  TO  THE  MANAGEMENT  OF 
THE  PARISH  CHURCH  AND  ITS  SERVICES  ACCORDING  TO 

THE    ENGLISH     USE 

AS   SET   FORTH    IN   THE   BOOK   OF   COMMON   PRAYER 
With  an  Introductory  Essay  on  conformity  to 

%^t  Cijurct)  of  Citfflanti 

By  the  Rev. 

PERCY    DEARMER,    M.A. 


Fourth  Edition,  rewritten, 

with  much  Additioiial  Matter, 

and  with    Sixteen   Illustrations 


r 

LONDON 

GRANT     RICHARDS 

48    LEICESTER    SQUARE 
1902 


First  printed  April  1899, 

Reprinted  July  mid  November  of  the 

same  year,  and  February  1902 


PREFACE  TO  THE  FOURTH  EDITION 

This  edition  contains  471   pages  as  against  the   223 
pages  of  the  former  editions,  and  the  number  of  chap- 
ters has  increased  from  eight  to  eighteen  :  it  may  there- 
fore claim  to  be,  or  at  least  to  contain,  a  new  book. 
The  original   Parson's  Handbook  aimed  at   providing 
notes  and  suggestions  only ;  the  new  Parson's  Handbook 
attempts  to  supply  complete  directions  for  the  conduct 
of  all  the  services  in  a  parish  church,  and  to  give  both 
the  simpler  and  more  elaborate  forms  of  these  services. 
References   have  been  given  throughout  for  every 
direction  that  is  not  a  mere  matter  of  taste  or  con- 
venience.    For  it  is  most  necessary  to  shov/  that  the 
English  Use,  set  forth  in  these  pages,  is  not  a  pretty 
variation  of  ceremonial  drawn  up  at  the  caprice  of  the 
author  for  the  benefit  of  those  whose  fancy  it  may  take. 
It  is  the  work  of  one  who  has  striven  to  follow  out 
logically  and  loyally  the  principles  to  which  we  are  all 
alike   committed.     The   references   will   enable   every 
parson  to  consider  each  conclusion  for  himself,  and  to 
act  according  to  his  conscience,  rejecting  anything  that 
he  can  show  good  reason  to  reject.     He  will  then  be 
able  to  give  his  people  a  sound  reason  for  what  he 
does,  and  to  meet  any  objections  by  the  one  unfailing 
method  of  an  appeal  to  principle. 

It  is  indeed  essential  to  remember  that,  important 


vi  THE  PARSON'S  HANDBOOK 

though  the  artistic  side  of  public  worship  must  be,  the 
ceremonial  question  is  primarily  a  moral  one.  We  have 
to  be  honest  and  straightforward  in  obeying  the  rules 
we  are  pledged  to  carry  out,  candid  in  acknowledging 
mistakes,  courageous  in  rectifying  them,  and  humble  in 
comparing  the  value  of  authority  with  that  of  our  own 
private  judgment.  We  need  not,  indeed,  think  our  offices 
incapable  of  improvement ;  but  those  very  reforms 
which  we  desire  will  only  be  made  possible  by  a  con- 
solidation of  Church  opinion,  such  as  must  follow  on  a 
common  determination  of  all  parties  to  be  loyal  to  the 
Prayer  Book,  as  it  is,  within  the  very  generous  limits 
which  it  allows  us.  And  the  experience  of  the  past 
should  make  us  careful.  No  one  can  study  the  rubrics 
of  the  Prayer  Book  without  realising  how  enormously 
the  Church  has  suffered  in  effectiveness  through  the 
neglect  of  such  plain  directions  as  those,  for  instance, 
concerning  the  catechising  of  children,  the  age  for 
Confirmation,  the  position  of  the  Holy  Communion, 
and  the  daily  services.  Our  attempts  at  setting  up  our 
own  judgment  against  that  of  the  Church  have  failed 
with  melancholy  persistency.  To-day  we  are  recover- 
ing what  we  have  lost,  because  on  the  whole  we  have 
become  more  conscientious ;  but  in  an  age  when  every 
point  of  Christian  theology  has  to  be  justified  to  a 
critical  world,  we  have  more  than  ever  to  show  that  we 
are  capable  of  dealing  fairly  with  facts  in  the  simpler 
and  more  obvious  matter  of  ceremonial. 

It  is  a  pleasure  to  express  my  indebtedness  to  the 
Rev.  W.  H.  Frere  and  the  Rev.  F.  E.  Brightman,  who 
have  taken  much  trouble  in  helpmg  me  out  of  their 


PREFACE  TO  THE  FOURTH  EDITION   vii 

knowledge,  and  also  to  all  those  who  have  sent  me 
suggestions  through  the  post.  My  thanks  are  also  due 
to  Provost  Staley  for  his  kind  assistance ;  and  my  regret 
that  his  Studies  in  Cenffioiiial  has  appeared  too  late  for 
me  to  strengthen  these  pages  by  referring  to  it,  is 
lessened  by  my  satisfaction  in  discovering  that  he  and 
I  have  arrived  at  the  same  conclusions,  though  both 
were  working  in  ignorance  of  the  other's  labours.  To 
those  authors  who  are  quoted  in  these  pages  my  in- 
debtedness is  obvious.  The  amount  of  liturgical 
knowledge  now  at  our  disposal  is  so  great,  that  the 
author  of  a  Handbook  such  as  this  may  claim  that  it 
is  not  so  much  his  own  work  as  that  of  others  more 
worthy  of  acceptance.  To  the  Alcuin  Club  I  owe  the 
photographs  from  which  Plates  in.,  xii.,  xiii.,  and  xiv. 
were  made ;  to  Dr.  Wickham  Legg,  the  loan  of  Plates 
VI.,  XV.,  and  xvi.  ;  to  Mr.  F.  C.  Eeles,  that  of  Plates  i. 
and  II. ;  to  Mr.  W.  A.  Luning,  the  original  from  which 
Plate  IV.  was  made,  as  well  as  much  practical  advice ; 
and  to  Messrs.  Bell  and  Sons,  the  loan  of  two  plates 
from  my  book  on  Wells  Cathedral. 

In  conclusion,  I  would  point  out  that  this  Handbook 
is  offered  not  to  parsons  only,  but  to  all  those  who  are 
engaged  in  the  service  of  the  Church,  or  interested  in 
her  manner  of  worship ;  and  I  would  beg  the  kind 
assistance  of  those  who  have  any  criticisms  to  make 
or  suggestions  to  offer  for  the  improvement  of  future 
editions. 

Epiphany,  1902. 


PREFACE  TO  THE  SECOND  EDITION 

I  SHOULD  like  to  take  this  opportunity  of  making  clear 
two  points,  which  have  been  missed  by  nearly  all  those 
who  have  criticised  this  book.  As  these  criticisms 
have  been  unexpectedly  fair  and  kindly,  I  feel  that 
the  failure  to  understand  my  meaning  must  have  been 
due  to  an  insufficient  insistence  on  these  points  in 
the  Introduction.  Yet  I  tried  to  anticipate  them  on 
page  42,  and  indeed  in  other  places  also. 

The  first  point  is  that  this  Handbook  is  not  meant 
only  for  the  extreme,  still  less  is  it  meant  to  hound 
any  parsons  on  to  extravagances,  or  to  provide  a 
'ritualistic'  manifesto  to  swell  the  discordant  noises 
which  the  newspapers  are  just  now  calling  'the  critics.' 
It  would  have  been  written,  in  the  same  way  and  at 
the  same  time,  if  the  Philistine  giant  had  never  up- 
lifted his  head  and  shouted  the  war-cry  of  persecution. 
The  reason  why  The  Farson^s  Handbook  contains  as 
much  ceremonial  as  it  does  is  because  I  have  tried 
to  make  it  suitable  for  all  parsons.  It  is,  like  the 
Church  of  England,  comprehensive :  therefore  it  had 
to  include  the  extremest  amount  of  ceremonial  which 
is  in  my  opinion  (and  it  must  be  a  matter  of  opinion) 
compatible  with  loyalty  to  our  Church ;  if  it  had  ex- 


PREFACE  TO  THE  SECOND  EDITION     ix 

eluded  the  more  elaborate  type  of  service,  it  would 
have  ceased  to  be  comprehensive,  and  would  have  let 
the  extremer  churches  (which  exist  and  will  continue 
to  exist  in  considerable  number)  to  the  too  tender 
mercies  of  the  fancy  ritualist.  Therefore  I  pointed 
out  on  page  42  that  the  parson  could  make  consider- 
able erasures ;  and  on  page  45  I  suggested  that,  how- 
ever simple  the  ceremonial  of  any  church  might  be, 
it  should  yet  be  conducted  on  legitimate  lines  so  far 
as  it  went.  Some  may  dislike  the  chasuble,  and  some 
the  black  gown,  but  for  both  a  place  is  found  by  the 
Church  of  England,  and  for  both  provision  is  made  in 
this  book.  The  harm  comes  from  narrow  prejudices 
on  both  sides;  for,  indeed,  the  smaller  a  matter  is, 
the  more  easily  and  completely  are  we  apt  to  lose 
our  heads  over  it. 

I  would  therefore  make  a  special  plea  to  those  who 
may  think  this  book  too  elaborate,  to  ask  themselves 
whether  it  may  not  be  still  of  some  little  use  to  them, 
whether  a  church  has  any  more  right  to  be  lawless 
because  it  is  simple,  or  ugly  because  it  is  unadorned, 
and  whether  it  would  not  advance  both  the  credit  and 
peace  of  our  Church  if  we  all  tried  more  to  conform 
to  her  directions. 

The  second  point  that  I  would  mention  is  the 
minuteness  of  some  very  practical  and  humdrum 
directions,  which  occur  specially  in  the  chapter  on 
Vestries.  I  do  not  think  the  clergy  will  complain  of 
them  ;  for  they  know  too  well  what  it  is  to  be  called 
upon  to  write   a    certificate  on   the   back  of  an   old 


X  THE  PARSON'S  HANDBOOK 

envelope,  with  a  crossed  nib  and  a  dry  inkpot.  But 
the  criticisms  on  this  point  afford  a  curious  illustra- 
tion of  the  strength  with  which  generations  of  careless 
slovenlihood  have  impressed  us.  If  I  had  written 
a  Cricketer's  Handbook,  no  one  would  have  com- 
plained of  mifiuticB ;  if  a  Cookery  Book,  every  one 
would  have  been  up  in  arms  against  me  for  the  super- 
ficial treatment  of  a  great  and  serious  subject.  Yet 
I  cannot  help  thinking  that  the  worship  of  God  calls 
for  as  careful  treatment  as  the  playing  of  games,  and 
that  an  orderly  complement  of  accessories  is  as 
necessary  in  the  church  as  in  the  scullery. 


CONTENTS 


PREFACE   TO   THE   FOURTH    EDITION  .  .  V 

PREFACE   TO   THE   SECOND   EDITION  .  .  .       viii 

INTRODUCTION    .  .  .  .  .  .1 

CHAP. 

I,    THE  CHANCEL   AND   NAVE,  AND   THRIR   FURNITURE        46 
II.    THE   HOLY   TABLE   AND   ITS   FURNITURE         .  .         78 

III.  COLOURS,  VESTMENTS,  AND   ORNAMENTS        .  .       I06 

IV.  VESTRIES  .  .  .  .  .  .161 

V.    GENERAL  PRINCIPLES   OF   RITUAL  AND  CEREMONIAL      I76 

VI.    MATTINS   AND   EVENSONG         ....  228 

VII.   THE  LITANY    .               .                .                .               .                .  251 

VIII.    PROCESSIONS    ......  257 

IX.    THE   HOLY   COMMUNION — INTRODUCTION      .                 .  268 

X.    HOLY   COMMUNION— PRIEST  AND  CLERK        .                .  296 

XI.    HOLY  COMMUNION — THE   SERVICE   IN    DETAIL             .  302 
XII.    HOLY  COMMUNION— GOSPELLER,  EPISTOLER,  CLERK, 

ETC.  .  .  .  .  .  .353 

XIII.  HOLY   BAPTISM                .....  375 

XIV,  CATECHISM    AND   CONFIRMATION         .                .                 .  387 


THE  PARSON'S  HANDBOOK 


CHAP.  PAGE 

XV.    THE   SOLEMNIZATION   OF   MATRIMONY           .                 .  4O2 
XVI.    THE   VISITATION    AND   COMMUNION   OF   THE   SICK, 

AND   THE  CHURCHING   OF   WOMEN            .                .  408 

XVII.    THE   BURIAL  OF   THE   DEAD                  .                .                .  419 

XVIII.    NOTES  ON   THE   SEASONS        ....  432 

LIST  OF   BOOKS   QUOTED        .....  465 

APPENDIX      .......  470 

INDEX              .......  472 


ILLUSTRATIONS 


I.  Holy   Communion  :    the    Elevation.      (Brit.    Mus. 
MS.  Add.,  16997.) 

Priest  in  scarlet  chasuble,  with  naiTow  gold  Y-shaped 
orphreys ;  deacon,  kneeling,  in  scarlet  dalmatic,  with 
narrow  gold  orphreys  ;  sub-deacon  or  clerk  in  albe — both 
hold  candles ;  Rulers  in  scarlet  copes  with  gold  hoods, 
kneeling  in  midst  of  choir  ;  two  boys  in  sleeved  rochets, 
kneeling  by  lectern  ;  clerks  in  the  stalls.  Altar  with  blue 
frontal  and  upper  frontal,  gold  frontlet ;  two  candles  on 
altar,  two  in  sconces  projecting  from  the  upper  frontal, 
and  two  held  by  the  ministers  ;  hanging  pyx,  under 
green  canopy  above  the  altar.  (The  colours  in  old  illumina- 
tions offer  a  general  guidance  only. )     Fifteenth  century,  .      46 

A  Funeral.    [Ibid.) 

Priest  in  gold  chasuble  (Y-shaped  orphreys  of  red  gold), 
with  gold  stole  and  apparels ;  collet  in  cassock  and  hood  ; 
clerks  in  surplices,  one  wearing  a  black  cope,  and  one 
with  almuce  on  his  head  ;  mourners,  some  in  black  and 
some  in  brown  cloaks  and  hoods.  Altar  on  two  steps, 
with  frontal  of  dark  blue,  powdered  with  gold  stars, 
reredos  with  the  Crucifixion  ;  hanging  pyx  above  the  altar 
under  white  canopy  ;  herse-cloth  of  blue,  figured  with  gold, 
bearing  a  red  and  gold  cross  ;  six  or  more  herse-lights  ; 
rood-loft,  showing  the  back  of  the  Rood,  with  a  lectern. 
The  view  is  across  the  choir  from  south  to  north,      .         .       46 

II.  Holy  Communion  :  the  Preparation.    {Exposition.) 

Priest  in  Gothic  chasuble,  with  Latin  cross,  says  the 
Confession  with  the  clerk  (in  girded  cassock)  and  people 
(who  strike  their  breasts).    Altar  with  figured  frontal  and  , 


xiv  THE  PARSON'S  HANDBOOK 

PLATE  PAGE 

frontlet  of  the  same,  and  fringed  fair  linen ;  behind  the 
altar  a  reredos  with  the  Crucifixion,  surmounted  by  an 
image  of  the  Virgin  and  Child,  and  on  it  the  missal  on  a 
desk,  one  candle  and  the  vessels  ;  the  paten  lies  on  the 
chalice  covered  only  by  the  folded  corporal ;  one  riddel 
shown.  Beyond  is  a  chapel  with  similar  altar.  Late 
fifteenth  century 78 

III.  Priest  in  '  a  Vestment.'    (Brass  formerly  at  Oulton.) 

Sir  Adam  de  Bacon  {c.  1320)  in  apparelled  amice,  albe 
with  wrist  and  skirt  apparels,  stole,  maniple,  and  chasuble 
without  orphreys 106 

IV.  Bishop  in  Pontificals.    (Wells  Cathedral.) 

Showing  the  full  and  soft  chasuble  and  the  mitre  in  its 
best  shape.  He  wears  the  tunicle  and  dalmatic  under  his 
chasuble.     Early  thirteenth  century,  .         .         .         .116 

V.  Bishop  in  Outdoor  Habit.    (From  a  picture.) 

Portrait  of  Bishop  Fox  (ob.  1528)  in  rochet  with  wrist- 
bands, tippet,  and  square  cap.  He  holds  a  walking-stick. 
The  picture  is  in  the  hall  of  C.  C.  C,  Oxford,  .         .         .132 

VI.  Priest  in  Outdoor  Habit.    (From  a  photograph.) 

Wearing  the  dress  appointed  by  Canon  74,  cassock, 
M.A.  gown  ('as  is  used  in  the  universities'),  tippet,  and 
the  '  square  cap  '  in  its  proper  shape 161 

VII.  Priest  IN  Choir  Habit.     (Comber's  Discourses.) 

Emblematic  frontispiece  to  this  book  (1684),  illustrating 
the  hood  before  its  elongation,  and  its  use  with  the  tippet. 
Priest  kneels  in  the  eastward  position  before  altar,  wearing 
surplice,  hood,  and  tippet.  The  left  half  of  the  picture, 
containing  the  congregation,  is  omitted,  ....     176 

VIII.  Canon  in  Choir  Habit.     (Wells  Cathedral.) 

Carved  panel  from  the  tomb  of  Dean  Husse  (ob.  1305) 
showing  cassock,  surplice,  almuce,  and  cappa  nigra. 
This  beautiful  figure  illustrates  the  best  type  of  surplice,  .     22B 

IX.  Priest  in  Processional  Vestments.    (From  a  photo- 
graph.) 

Wearing  a  '  shaped  '  or  Gothic  cope  of  simple  material 
over  surphce,  etc., 251 


ILLUSTRATIONS  xv 

PLATE  PAGE 

X.  A  Sermon.     {hddJ\sox\s  Inti-odnction  to  the  Sacra7ne?if.) 

From  the  fifth  edition,  1693,  by  Launcelot  Addison, 
Dean  of  Lichfield.  The  preacher  wears  a  priest's  gown 
of  the  old  shape,  with  sleeves  to  the  wrist  and  not  tucked 
up  to  the  elbow  as  now.  The  altar  is  still  of  the  medieval 
type,  with  frontal  and  upper  frontal,  and  two  lighted 
candles  standing  on  it ;  a  bason  rests  against  the  dorsal, 
over  which  are  the  tables  of  the  commandments,       .         .     268 

XI,  Holy  Communion  :  the  Last  Ablution.    {Exposiiiott.) 

Priest  in  chasuble  with  Y-shaped  orphreys  holds  out 
his  hands  while  clerk  in  cassock  pours  water  on  them 
from  a  ewer  ;  this  is  not  the  lavatory  at  the  Offertory,  but 
that  which  concludes  the  Ablutions.  A  man  in  lay  dress 
moves  the  book  and  desk  to  the  south  horn.  Altar  of  the 
usual  type,  standing  on  broad  foot-pace ;  chaHce  with 
paten  (unveiled),  and  one  candle  on  the  altar.  Late 
fifteenth  century, 296 

XII.  Holy  Communion  :  the  Consecration.    {Ibid.) 

Priest  in  chasuble  of  rich  brocade,  with  pillar  on  the 
back,  kneels  to  elevate  the  Host  ;  clerk  in  tunicle  kneels, 
holding  torch  with  one  hand  while  he  adjusts  the  chasuble 
with  the  other.  Altar  with  frontal,  frontlet,  riddels,  and 
fair  linen  reaching  to  the  ground.  On  the  altar,  chalice 
with  corporal  underneath,  paten  at  the  side,  missal,  but 
no  candle  on  altar.  Crucifix  on  the  low  reredos.  Figure 
of  saint  on  the  wall, 302 

xiii.  Holy  Communion,  with  Deacon  and  Sub-Deacon. 
{Ibid. ) 

Priest,  holding  paten  (at  the  end  of  the  Lord's  Prayer) 
in  chasuble  with  Y  cross,  long  maniple ;  behind  him  deacon 
in  dalmatic  ;  sub-deacon  in  tunicle,  and  clerk  kneeling  in 
cassock.  Altar  of  the  usual  type,  the  chalice  standing  on 
the  corporal ;  reredos  higher  than  usual ;  foot-pace  of 
one  step  only.  Piscina  with  cruets  on  shelf  and  bason 
•^el°w 353 

XIV.  Communion  of  the  People.     {Liber  Cathecumijiorum.) 

Woodcut  from  an  office -book  printed  in  Venice  some 

years  after  the  second  of  Edward  vi.  (in  1555).     Priest  in 


xvi  THE  PARSON'S  HANDBOOK 

PLATE  PAGE 

chasuble  cut  away  at  the  arms,  but  very  long,  carries 
paten  and  large  Host  to  the  communicants ;  clerk  in 
surplice  kneels,  holding  candle.  Altar  vested  in  ample 
hnen  cloth ;  two  broad  and  low  candlesticks  ;  chalice  of 
late  pattern ;  reredos  with  picture.  Bench  covered  with 
houseling  cloth  for  the  Communion,  ....     375 

Holy  Baptism.     (Ibid.) 

Priest  in  usual  ample  siu-plice  with  full  sleeves,  and 
stole  with  continuous  decoration  of  crosses,  pours  the 
water  from  a  vessel ;  Clerk  in  surplice  holds  the  candle,  .     375 

XV.  Confirmation.    (^Printed  PonMcal,  1520. ) 

Bishop,  seated  in  front  of  the  altar,  wearing  cope  and 
mitre,  administers  confirmation  to  children  who  are  held 
up  by  their  godparents  ;  near  him  a  clerk  in  surplice  kneels 
to  hold  the  oil ;  other  clergy  in  surplice  and  square  cap 
stand  by  the  altar.  One  candle  on  the  altar,  and  reredos 
behind  it, 387 

XVI.  Confession  in  Lent.    (Brit.  Mus.  ms.  Add.,  25698.) 

Showing  the  Lenten  array  in  a  Flemish  church,  c. 
\/Y)'2.  Rood  and  attendant  figures  veiled  in  white  with 
red  crosses  ;  white  dorsal,  riddels,  and  hangings  behind 
altar;  the  dorsal  with  red  crosses;  frontal,  frontlet  and 
apparels  red  with  gold  fringe  (this  combination  of  red 
frontal  with  white  hangings  and  veils  would  be  for 
Passiontide) ;  two  candlesticks  on  altar.  Priest  hearing 
confession,  vested  in  blue-grey  cassock  and  coif,  surplice, 
cappa  nigra,  grey  almuce  on  shoulders.  The  two 
kneeling  men  wear  a  blue  lay  dress,  ....     432 


THE  PARSON'S  HANDBOOK 


^1 


INTRODUCTION 


The  object  of  this  Handbook  is  to  help,  in  however 
humble  a  way,  towards  remedying  the  lamentable  con- 
fusion, lawlessness,  and  vulgarity  which  are  conspicuous 
in  the  Church  at  this  time. 

1.  The  confusion  is  due  to  the  want  of  liturgical 
knowledge  among  the  clergy,  and  of  consistent  example 
among  those  in  authority.  Some  years  ago  it  w-as 
natural  and  inevitable ;  but  at  the  present  day  it  has 
no  right  to  exist.  For  a  number  of  diligent  scholars 
and  liturgical  experts  have  settled  the  main  points 
beyond  reasonable  dispute.  All  that  is  wanted  is  for 
that  knowledge  to  be  disseminated ;  and  it  is  with  this 
object  that  the  present  Handbook  is  put  forth,  by 
one  whose  only  claim  to  consideration  is  that  he  has 
attempted  to  popularise  the  conclusions  of  those  far 
more  conversant  with  the  matter  than  himself. 

2.  The  lawlessness  is  due  to  more  complex  causes. 
It  is  not  confined,  as  is  popularly  supposed,  to  the 
'advanced'  clergy.  Indeed  it  is  even  greater  among 
those  who  are  called  '  moderate,'  and  among  those  who 
dislike  all  ceremonial.  Among  all  classes  its  ultimate 
cause  is  that  congregationalist  spirit  which  has  been 
the  inevitable  outcome  of  a  period  of  transition  and 

A 


2  THE  PARSON'S  HANDBOOK 

confusion.  Among  those  who  dishke  ceremonial,  the 
lawlessness  is  due  to  a  conservatism  which  prefers  late 
Hanoverian  traditions  to  the  plain  words  of  the  Prayer 
Book — an  unfortunate  position,  both  because  those 
traditions  belong  to  a  period  of  exceptional  sloth  and 
worldliness,  and  also  because  the  date  of  the  Prayer 
Book  makes  it  impossible  for  us  to  read  it  aright  if  we 
try  to  do  so  through  Hanoverian  spectacles.  Wesley 
and  the  Oxford  Methodists,  who  started  the  noble 
Evangelical  revival,  did  not  fall  into  this  error ;  and, 
indeed,  the  very  name  of  'Methodist'  (which  had 
much  the  same  meaning  then  as  '  Ritualist '  has  now) 
was  given  to  them  because  of  their  care  in  following 
the  fasts  and  other  observances  of  the  Church. 

The  lawlessness  of  those  at  the  other  extreme,  who 
are  commonly  called  Ritualists  (would  that  they  always 
deserved  the  name  !),  was  brought  about  by  the  troubles 
of  the  days  of  litigation.  Their  object  at  first  was  the 
very  reverse  of  lawlessness :  they  wished  only  to  obey 
the  Prayer  Book  in  all  its  rubrics.  But,  unfortunately, 
the  prelates  of  those  days  were  not  conversant  with  the 
subject,  and  were  not  prepared  to  obey  the  Prayer 
Book.  They  allowed  their  clergy  to  be  prosecuted  by 
unconstitutional  courts  that  did  not  scruple  to  insert 
the  word  '  not '  into  the  Ornaments  Rubric ;  they  con- 
tented themselves  with  inveighing  against  such  things 
as  the  use  of  the  surplice  in  the  pulpit,  an  essentially 
unimportant  custom,  which  had  been  largely  practised 
in  the  days  of  Queen  Anne,  and  has  now  been  eagerly 
adopted  by  the  Evangelical  clergy.  Consequently  the 
'ritualistic'  clergy  were  forced,  in  the  interests  of 
obedience  to  the  Prayer  Book,  to  disobey  the  Bishops. 
From  that  grew  up  unconsciously  a  spirit  of  confirmed 
lawlessness ;  and  many  of  those  who  began  by  taking 


INTRODUCTION  3 

their  stand  on  the  Ornaments  Rubric,  ended  by  deny- 
ing it  in  favour  of  the  customs  of  a  very  hostile  foreign 
Church;  till  they  seemed  almost  to  agree  with  their 
former  opponents  that  such  ornaments  as  were  in  this 
Church  of  England  in  the  second  year  of  Edward  vi. 
should  not  be  in  use  to-day ;  and  some  of  them  seemed 
to  prefer  to  the  liturgical  forms  'in  the  said  Book 
prescribed '  those  forms  which  the  Book  had  rather 
proscribed. 

The  lawlessness  of  those  in  the  middle  or  '  moderate ' 
section  has  been  due  to  that  excellent  spirit  of  com- 
promise, which,  however,  if  it  be  not  rightly  used,  ends 
in  a  mere  combination  of  the  errors  of  both  extremes. 
As  it  is  not  generally  understood  that  in  'moderate' 
churches  the  Prayer  Book  is  largely  disobeyed,  one 
instance  may  here  be  given.  The  sermon  is  ordered 
in  the  Prayer  Book  to  be  preached  at  the  Communion 
Service ;  and  yet  in  churches  of  this  description  it  is 
transferred  to  Mattins,  and  thus  the  service  which  we 
get  from  the  Bible  is  pushed  on  one  side  in  favour  of 
the  service  which  we  get  from  the  monks.  In  the  case 
of  the  Bishops  and  Cathedral  dignitaries  this  lawlessness 
is  aggravated  by  the  fact  that  our  own  Canons  order 
them  specially  to  use  the  cope  and  the  proper  vest- 
ments for  gospeller  and  epistoler  in  their  cathedrals.^ 

Recently,  however,  there  has  been  a  general  move 
towards  a  more  legitimate  position.  On  the  one  hand, 
many  of  the  Bishops  have  begun  to  accept  the  direc- 

1  The  Canon  as  to  the  use  of  the  cope  at  the  Holy  Communion  has, 
of  course,  been  overridden  since  1662  by  the  Ornaments  Rubric;  but 
the  dilemma  of  the  Cathedral  authorities  remains — either  they  must 
obey  the  Ornaments  Rubric,  or  they  must  obey  the  Canon  and  the 
Privy  Council.  To  use  neither  cope  nor  chasuble  is  sheer  lawlessness  ; 
the  validity  of  the  order  to  use  the  cope  was  admitted  by  the  Judicial 
Committee  of  the  Privy  Council  in  its  worst  da3S. 


4  THE  PARSON'S  HANDBOOK 

tions  of  the  Prayer  Book  and  Canons.  On  the  other 
hand,  many  of  the  clergy  have  come  to  realise,  with 
something  of  a  shock,  the  untenable  position  into  which 
they  had  drifted ;  and  on  all  hands  there  is  an  openly 
expressed  readiness  to  obey  lawful  authority.  This 
renewal  of  the  spirit  of  Catholic  obedience  is  of  the 
happiest  augury  for  the  Church  of  England.  It  is  in 
the  hope  that  this  Handbook  may  be  able  to  assist 
in  its  practice  that  I  am  putting  it  forward  at  the 
present  time. 

3.  The  vulgarity  in  the  Church  is  due  to  less  serious 
causes ;  but  is  none  the  less  serious  in  its  effects.  One 
who  has  spent  much  of  his  life  among  those  who  earn 
their  living  by  writing  and  the  arts  may  be  allowed  to 
assert  that  the  alienation  of  these,  perhaps  the  most 
influential  classes  in  modern  society,  is  one  of  the 
most  startling  facts  that  are  before  us.  What  it  has 
already  led  to  in  France  is  obvious  to  every  inquirer. 
How  far  it  has  already  gone  in  England  the  tone  of  our 
newspapers  shows.  It  is  strange  to  reflect  that,  did 
the  Guild  of  St.  Luke  consist  of  that  other  profession 
of  which  the  Saint  is  patron,  there  would  not  be  a 
dozen  men  present  at  the  annual  service  in  St.  Paul's, 
instead  of  the  immense  crowd  of  medical  men  who  now 
assemble  there.  It  is  not  now  science  but  art  that  is 
out  of  touch  with  religion.  The  doctors  would  not  be 
there  if  the  clergy  had  for  the  last  fifty  years  steadily 
supported  quackery,  and  refused  to  recognise  the  great 
advances  made  in  medical  science.  This  is  exactly 
what  has  happened  in  the  case  of  art.  The  clergy 
have  worked  on  purely  commercial  lines ;  they  are 
mostly  even  now  content  with  decoration  that  is  the 
ridicule  of  competent  artists,  or  is  ignored  by  them  as 
not  being  even  amusing ;  and  the  Church  has  almost 


INTRODUCTION  5 

entirely  failed  to  call  to  her  service  the  great  artists 
and  craftsmen  of  which  the  last  generation  produced 
so  large  a  number.  Her  place  as  patroness  of  art  has 
been  taken  by  the  merchants  of  Birmingham,  Man- 
chester, and  Liverpool, 

I  acknowledge  that  the  failure  to  retain  these  classes 
of  brain-workers  has  been  also  due  to  other  causes 
which  are  outside  the  province  of  this  book — to  our 
sermons,  for  instance.  Yet  it  must  be  remembered 
that  our  Church  is  still  the  most  learned  Church  in 
Christendom ;  and  also  that  a  want  of  grip  of  modern 
thought  is  as  much  shown  in  art  as  in  anything  else. 
In  the  case  of  music,  which  is  in  a  more  fortunate 
position  than  the  other  arts,  it  is  recognised  that  those 
churches  where  the  music  is  bad  drive  away  people 
with  sensitive  ears.  It  is  not  recognised  that  people 
with  sensitive  eyes  are  driven  away  by  the  excruciating 
faults  from  which  very  few  indeed  of  our  churches  are 
free.  And  there  is  another  class  of  persons  concerned, 
the  largest  of  all,  the  working  class.  For  vulgarity  in 
the  long-run  always  means  cheapness,  and  cheapness 
means  the  tyranny  of  the  sweater.  A  modern  preacher 
often  stands  in  a  sweated  pulpit,  wearing  a  sweated 
surplice  over  a  cassock  that  was  not  produced  under 
fair  conditions,  and,  holding  a  sweated  book  in  one 
hand,  with  the  other  he  points  to  the  machine-made 
cross  at  the  jerry-built  altar,  and  appeals  to  the  sacred 
principles  of  mutual  sacrifice  and  love. 

This  vulgarity  is  due  to  much  the  same  causes  as  the 
confusion  and  lawlessness  of  which  I  have  already 
spoken.  It  is  due  to  a  failure  to  recognise  the  principle 
of  authority :  and  authority  is  as  necessary  in  art  as  it 
is  in  religion.  Every  one  does  what  is  right  in  his  own 
eyes,  because  we  have   failed   to  recognise    the   first 


6  THE  PARSON'S  HANDBOOK 

principles  of  the  matter,  the  necessity  of  wholesome 
tradition  on  the  one  hand  and  of  due  deference  to  the 
artist's  judgment  on  the  other.  We  do  not  listen  to 
the  artist  when  he  tells  us  about  art,  and  we  are  sur- 
prised that  he  does  not  listen  to  us  when  we  tell  him 
about  religion.  It  is  partly  in  the  hope  that  this  Hand- 
book may  help  in  restoring  the  ancient  spirit  of  beauty 
in  our  churches  that  I  venture  to  put  it  forward. 

Fortunately  our  Church,  in  its  wise  persistent  con- 
servatism, refers  us  for  our  standard  to  a  definite  period 
of  twelve  months,  in  the  loyal  adoption  of  which 
standard  both  confusion  and  vulgarity  would  be  as  im- 
possible as  lawlessness.  Most  of  the  tawdry  stupidity 
of  our  churches  is  due  to  the  decline  of  art  subsequent 
to  that  date,  and  to  the  senseless  imitation  of  those 
meretricious  ornaments,  both  of  the  Church  and  its 
Ministers,  with  which  ignorant  and  indiscreet  persons 
have  ruined  the  ancient  beauty  of  Roman  Catholic 
churches.  We  who  loyally  obey  the  Prayer  Book  are 
mercifully  saved  from  the  possibility  of  that  barbarous 
degradation,  which  educated  Frenchmen  and  Italians 
despise  and  regret  not  less  than  ourselves. 

The  cure,  therefore,  for  all  our  troubles  and  defi- 
ciencies is  to  practise  that  loyal  obedience  to  lawful 
authority  which  the  clergy  have  promised  to  do  in  the 
solemn  declaration  of  the  amended  Canon  36  : — 

'  I,  A.  B.,  do  solemnly  make  the  following  declaration  : 
I  assent  to  the  Thirty-Nine  Articles  of  Religion,  and  to  the 
Book  of  Common  Prayer,  and  of  the  Ordering  of  Bishops, 
Priests,  and  Deacons.  I  believe  the  doctrine  of  the  Church 
of  England,  as  therein  set  forth,  to  be  agreeable  to  the 
Word  of  God  ;  and  in  public  prayer  and  administration  of 
the  Sacraments  I  will  use  the  Form  in  the  said  Book  pre- 


INTRODUCTION  7 

scribed,  and  none  other,  except  so  far  as  shall  be  ordered 
by  lawful  authority.' 

The  Archbishop  of  Canterbury,  in  a  recent  charge 
at  Maidstone,  has  pointed  out  that,  though  the  Church 
of  England  wisely  allows  a  certain  amount  of  doctrinal 
latitude  to  her  clergy,  she  is  very  strict  as  to  ritual. 
The  Declaration  supports  this  statement;  nothing  more 
enthusiastic  than  'assent'  is  required  to  the  Articles, 
but  the  undertaking  as  to  the  forms  of  public  prayer 
admits  of  no  compromise. 

Is  there  then  any  excuse  for  laxity  in  the  conduct 
of  public  prayer  and  the  administration  of  the  Sacra- 
ments? Clearly  not.  Yet  the  popular  idea  is  that 
the  English  Church  is  '  comprehensive,'  and  that  its 
services  can  with  equal  loyalty  be  conducted  in  an 
infinite  variety  of  ways;  they  can  be  'low,'  or  'of  a 
cathedral  type,'  or  'high,'  or  even,  strange  as  it  may 
seem,  'Roman.'  But  this  the  Archbishop  has  shown 
to  be,  like  so  many  other  popular  ideas,  a  fallacy.  The 
Church  is  comprehensive,  but  only  on  the  doctrinal 
side.  '  It  is  the  unity  of  ceremonial  that  makes  the 
toleration  of  diversity  of  opinion  possible.  The  cere- 
monial stands  before  us  as  the  order  of  the  Church.  The 
teaching  is,  and  must  be  to  a  very  large  extent,  the 
voice  of  the  individual.     The  ceremonial  is  for  all  alike.' 

Yet,  no  doubt,  the  Archbishop  would  allow  a  certain 
toleration  of  disobedience,  in  ceremonial  if  not  in 
ritual ;  for  we  live  in  a  time  of  transition  \Yhen 
the  rigid  use  of  authority  would  be  disastrous,  and 
even  unjust.  Those  who  disobey,  for  instance,  the 
Ornaments  Rubric,  or  those  Canons  upon  which  thie 
Archbishop  based  his  claim  for  obedience,  he  would 
yet,  I  imagine,  allow  to  continue  in  their  laxity,  both 
for  the  sake  of  peace  and  a  true  far-reaching  justice, 


8  THE  PARSON'S  HANDBOOK 

and  because,  when  an  acknowledged  duty  has  been  in 
abeyance  for  centuries,  the  revival  of  its  claim  must 
necessarily  be  gradual  and  tender.  The  obedience, 
therefore,  with  which  we  are  concerned  at  the  present 
time  is  a  voluntary  obedience.  We  are  impelled,  not 
by  a  Star  Chamber  but  by  Conscience,  to  obey.  We 
are  put  upon  our  honour  to  conform  to  the  Prayer 
Book  as  completely  as  we  can ;  and  even  schoolboys 
know  that  obedience  under  these  conditions  is  that 
which  must  be  most  thoroughly,  most  loyally,  and 
most  honourably  given. 

The  Church  of  England,  then,  is  not  that  flaccid 
thing  which  some  seem  to  suppose.  She  '  has  a  mind 
of  her  own;  a  mind,  and  therewith  a  character,  a 
temperament,  a  complexion ;  and  of  this  mind  the 
Prayer  Book  is  the  main  and  representative  expression.'^ 

How  are  we  to  discover  that  mind,  how  are  we  to 
carry  out  that  unity  of  ceremonial  which  stands  before 
us  as  the  order  of  the  Church?  It  is  not,  I  think, 
difficult  if  we  go  straight  to  the  Prayer  Book. 

I.  'The  Church,'  says  our  Twentieth  Article,  'hath 
power  to  decree  Rites  or  Ceremonies,'  but  not  '  to 
ordain  anything  that  is  contrary  to  God's  Word  written,' 
nor  'to  decree  anything  against  the  same';  although, 
of  course,  as  the  Seventh  Article  points  out,  the  Mosaic 
law  as  touching  Ceremonies  and  Rites  is  not  binding 
upon  Christian   men.^     As   a   preliminary,    then,   the 

1  Bishop  of  Rochester's  Address  to  his  Diocesan  Conference  in 
October  1898. 

2  Nevertheless,  according  to  the  Article,  it  was  '  given  from  God, 
and  therefore  must  represent  a  true  principle.  This  principle  of  a 
ceremonious  outward  worship  has  received  full  endorsement  from 
Christendom,  and  remains,  even  if  we  take  the  most  liberal  interpreta- 
tion of  the  Article,  viz.  that  it  represents  a  universal  human  religious 
instinct  due  to  the  divine  guidance  and  inspiration. 


INTRODUCTION  9 

mind  of  the  Church  is  to  be  sought  in  the  Bible  upon 
which  it  is  based. 

Now  it  is  certain  that  the  worship  described  both 
in  the  Old  and  New  Testaments  is  what  is  called 
'ritualistic'  The  minute  directions  as  to  the  orna- 
ments and  vestments  of  the  ministers  are  familiar  to 
every  reader  of  the  Pentateuch ;  and  these  directions 
go  even  into  such  detail  as  the  proper  ingredients  of  a 
particular  kind  of  incense.^  Nor  is  there  any  hint  that 
this  'ritualism'  was  to  be  dropped  under  the  New 
Covenant,  as  is  sometimes  gratuitously  assumed.  Our 
Lord  attended  the  ritualistic  services  of  the  Temple ; 
nay,  He  was  careful  to  be  present  at  those  great  feasts 
when  the  ceremonial  was  most  elaborate.  Yet  no  word 
of  censure  ever  escaped  His  lips.  This  was  the  more 
remarkable,  because  He  was  evidently  far  from  ignoring 
the  subject.  No  one  ever  appreciated  the  danger  of 
formalism  so  keenly  as  He :  He  did  condemn  most 
strongly  the  vain  private  ceremonies  of  the  Pharisees. 
Also,  on  two  occasions  He  cleansed  the  Temple, 
driving  out,  not  those  who  adorned  it  with  ceremonial, 
but  those  who  dishonoured  it  with  commercialism, 
that  is  to  say.  His  only  interference  with  the  ritualistic 
worship  of  the  Temple  was  to  secure  it  against  profane 
interruption. 

The  use  of  incense  is  a  good  test  as  to  the  continu- 
ance of  ceremonial  under  the  New  Covenant ;  because 
it  is  now  regarded,  even  by  some  Bishops,  as  a  mark 
of  extreme  rituaUsm.  The  birth  of  the  Forerunner 
was  announced  to  his  father  when  '  his  lot  was  to  burn 
incense,' 2  a  singularly  inopportune  moment  from  the 
Puritan   point  of  view.     One  of  the  three  significant 

1  Ex.  XXX.  34.  This  is  not  'thus,'  'frankincense,'  but  '  thymiama,' 
'sweet  incense.'  -  Luke  i.  9.  and  also  11. 


lo  THE  PARSON'S  HANDBOOK 

gifts  offered  to  our  Lord  at  His  birth  was  incense.^  In 
the  Revelation  an  account  is  given  of  the  ideal  worship 
of  the  redeemed,  by  one  who,  more  than  any  other 
man,  had  opportunities  of  knowing  our  Lord's  mind 
upon  the  subject.  Now  the  worship  he  describes  is 
again  ritualistic;  and  the  use  of  no  less  than  twenty- 
eight  'bowls'  of  incense  is  mentioned. ^  It  is  men- 
tioned again  three  chapters  further  on  ^  in  a  manner 
that  is  significant ;  for  it  is  then  used  ceremonially  at 
the  altar.  The  angel  stands  '  at  (or  over)  the  altar, 
having  a  golden  censer,'  he  is  given  'much  incense,' 
to  'add  it  unto  the  prayers  of  all  the  saints  upon  the 
golden  altar.'  'And  the  smoke  of  the  incense,  with  (or 
for)  the  prayers  of  the  saints,  went  up  before  God  out  of 
the  angel's  hand.'  To  forbid  the  use  of  incense  would, 
then,  certainly  be  to  go  'contrary  to  God's  Word  written.'^ 
2.  The  next  step  towards  arriving  at  the  mind  of 
the  English  Church  is  to  read  the  Title-page  of  the 
Prayer  Book,  where,  if  anywhere,  one  might  expect 
to  find  a  succinct  description  of  its  contents.  As  a 
matter  of  fact  we  do  find  such  a  description  : — 

The  Book  of 

Common  Prayer 

and  administration  oj 

The  Sacraments 

and  other 

Rites  and  Ceremonies  of  the  Church 

According  to  the  Use  of 

The  Church  of  England. 

1  Matt.  ii.  II.  "  Rev.  v.  8,  R.V. 

3  Rev.  viii.  3,  4,  A.V.  and  R.V. 

■•  Since  this  Introduction  was  written  its  argument  on  this  point  has 
been  admitted  by  the  Archbishops  in  their  Opinion  authorising  the 
non-ceremonial  use  of  incense.     '  In  conclusion,  we  are  far  from  saying 


INTRODUCTION  ii 

It  is  no  new  manual,  then,  of  Protestant  devotions, 
to  be  carried  out  in  some  newfangled  way,  but  it  con- 
tains the  ordinary  services  of  the  Catholic  Church, 
of  which  the  Church  of  England  is  a  part.  In  accord- 
ance with  the  ancient  right  of  each  national  Church — 
even  of  each  diocese — to  frame  its  own  '  use '  of  these 
Catholic  rites  and  ceremonies,  the  Prayer  Book  hereby 
establishes  the  English  Use. 

3.  This  takes  us  one  step  further,  to  the  prefaces  of 
the  Prayer  Book.  The  first  of  these,  '  The  Preface^ 
is  the  latest  in  point  of  time,  having  been  written  in 
1661  ;  and  it  is  the  least  important,  being  mainly 
taken  up  with  a  refutation  of  Puritan  objections.  It 
gives  excellent  reasons  for  the  last  revision,^  mention- 
ing among  other  improvements  those  made  'for  the 
better  direction  '  of  the  clergy,  '  in  the  Calendars  and 
Kubricks,'  which  improvements,  it  is  well  known,  all 
emphasised  the  Catholic  character  of  our  services. 
Referring  to  some  of  the  Puritan  proposals  it  inci- 
dentally repeats  the  claim  we  have  already  noticed  in 
the  title-page;  these  proposals  it  accuses  of  'secretly 
striking  at  some  established  doctrine,  or  laudable  prac- 
tice of  the  Church  of  England,  or  indeed  of  the  whole 
Catholick  Church  of  Christ.' 

that  incense  in  itself  is  an  unsuitable  or  undesirable  accompaniment 
to  Divine  worship.  The  injunction  for  it  by  Divine  authority  in 
the  Jewish  Church  would  alone  forbid  such  a  conclusion.' — The  Arch- 
bishops on  Incense,  13. 

1  It  should  be  noticed  that  the  first  words  of  this  Preface  are  gener- 
ally misunderstood.  'The  phrase,' says  Bishop  Barry,  '  ascribing  to 
the  Church  of  England  "  the  middle  way  between  two  extremes  "  has 
become  celebrated,  being  supposed  to  be  a  description  of  her  general 
principle  and  policy.  A  glance  at  the  context  will,  however,  show  that 
it  refers  simply  to  the  policy  adopted  in  the  revisions  of  the  Prayer 
Book,"  that  is,  between  too  much  stiffness  in  refusing  or  too  much 
readiness  in  admitting  variations.  —  Teacher  s  Prayer  Book  {in  he.) 


12  THE  PARSON'S  HANDBOOK 

Far  more  important  are  the  next  two  prefaces, 
which  are  taken  from  the  First  Prayer  Book  of  1549. 
The  first,  '  Concerning  the  Service  of  the  Church^  is 
an  adaptation  of  that  to  the  reformed  Breviary  of 
Cardinal  Quignon,  which  it  follows  in  all  essentials. 
This  model,  which  the  English  Church  thought  the 
best  for  that  of  the  introduction  to  its  Book  of  Com- 
mon Prayer,  was  published  by  the  authority  of  Pope 
Clement  vii.  before  the  breach  with  Rome.  Nothing 
could  more  clearly  show  the  Catholic  idea  which  the 
compilers  of  our  Prayer  Book  had  of  the  meaning  of 
the  word  'reformed.'  The  words  of  the  preface  make 
this  point  still  clearer.  It  is  not  concerned  with  sacra- 
ments or  ceremonial,  but  throughout  only  with  the 
practical  question  of  restoring  the  lectionary  and  psalter 
to  their  ancient  thoroughness  and  simplicity  in  accord- 
ance with  the  '  godly  and  decent  order  of  the  ancient 
Fathers.'  Four  times  in  this  short  preface  is  the 
authority  of  these  '  ancient  Fathers '  invoked.  In 
accordance  with  their  example  the  language  is  to 
be  that  which  is  understood ;  untrue,  uncertain,  and 
superstitious  readings  are  to  be  dropped,  and  nothing 
to  be  read  that  is  not  in  Scripture,  or  *  agreeable  to  the 
same.'  This  is  the  most  important  of  our  prefaces, 
because  it  stood  alone  at  the  head  of  the  First  Prayer 
Book,  and  it  has  been  with  us  ever  since.  If  Cranmer 
meant  that  Book  to  lead  to  Protestant  practices,  he 
certainly  concealed  his  purpose  remarkably  well.'^ 

This  preface  concludes  with  a  reference  to  the  Bishop, 

1  'We  do  the  Anglican  reformers  a  certain  injustice,' says  Canon 
Daniel,  commenting  on  this  preface,  '  in  designating  them  bj'  the 
negative  name  of  Protestants.  .  .  .  The  best  name  is  that  which  they 
themselves  rejoiced  in  —  the  name  of  Catholics.'  (Daniel  oii  the 
P.  B.  26. ) 


INTRODUCTION  13 

which  it  is  important  to  notice  at  the  present  time. 
The  Bishop  of  the  diocese  (and,  failing  him,  the  Arch- 
bishop) is  to  '  take  order  for  the  quieting  and  appeasing 
of  any  '  doubts'  that  may  arise,  but  only  '  so  that  the 
same  order  be  not  contrary  to  anything  contained  in 
this  Book.'  He  is  the  servant  of  the  Church,  not  its 
master,  the  administrator  not  the  maker  of  its  ritual 
and  ceremonial.  The  same  principle  appears  in  the 
74th  Canon,  Of  Decency  of  Apparel : — '  We  therefore, 
following  their  ["the  ancient  and  flourishing  Churches 
of  Christ"]  grave  judgment,  and  the  ancient  custom 
of  the  Church  of  England,  and  hoping  that  in  time 
newfangledness  in  appareP  in  some  factious  persons 
will  die  of  itself,  do  constitute  and  appoint,  that  the 
Archbishops  and  Bishops  shall  not  intermit  to  use  the 
accustomed  apparel  of  their  degrees.' 

The  third  preface,  '  Of  Ceremonies^  why  some  be 
retained  and  some  abolished,'  is  also  probably  by 
Cranmer.  In  the  First  Book  it  was  placed  at  the  end,^ 
and  was  followed  by  '  Certain  Notes '  which  ordered 
the  use  of  certain  vestments  to  be  mentioned  later, 
and,  after  the  example  of  the  old  Missals,  allowed  of 
the  omission  of  the  Gloria,  Creed,  etc.  on  some  occa- 
sions. The  ceremonies  it  speaks  of  as  abolished 
could  not,  at  least,  be  the  use  of  those  vestments, 
nor  such  things  as  Unction  and  Mass  for  the  dead, 
which  were  ordered  in  that  Book,  nor  those  which  were 
allowed  in  that  Book,^  'kneeling,  crossing,  holding  up 
of  hands,  knocking  upon  the  breast,  and  other  gestures.' 

What  ceremonies,  then,  were  abolished?  Clearly, 
it  could  be  only  those  which  were  abolished  by  the 
authority  of  the  Church.     Mr.  Perry  long  ago  pointed 

1  The  reference  here  is  to  out-door  apparel. 

2  The  Tiuo  Books,  397.  ^  //;/(/.  398. 


14  THE  PARSON'S  HANDBOOK 

out  that  those  characteristic  acts  of  Tudor  tyranny, 
the  Injunctions  of  Henry,  Edward,  Mary,  and  Eliza- 
beth, 'were  grounded  on  the  ecclesiastical  supremacy 
of  the  Crown,  a  prerogative  which  did  not  in  reality 
confer  upon  the  sovereign  a  right  to  make  laws  for 
the  Church,  and  which  was  not  even  by  authority  of 
Parliament.'  As  to  what  ceremonies  were  abolished 
the  preface  is  studiously  vague.  There  is  no  hint  of 
any  revolutionary  change  in  ceremonial,  though  there 
is  a  wholesome  reminder  of  the  fact  that  '  Christ's 
Gospel  is  not  a  ceremonial  law.'  It  is  assumed  through- 
out that  only  those  ceremonies  have  been  changed 
which  the  rubrics  of  the  Book  explicitly  claim  to  have 
changed. 

And  it  was  not '  ritualism,'  nor  beauty,  nor  symbolism, 
that  was  abolished,  but  certain  ceremonies,  some  of 
which,  indeed,  at  the  first  were  of  godly  intent  and 
purpose  devised,  'but  had  at  length  turned  to  vanity 
and  superstition.'  It  is  precisely,  by  the  way,  for  these 
reasons  that  practices  have  been  over  and  over  again 
abolished  in  the  Roman  Church  itself,  where  yet  '  un- 
discreet  devotion  '  still  w^orks  much  havoc.  Some,  by 
'  the  great  excess  and  multitude  of  them,'  had  become 
an  intolerable  burden  ;  but  the  '  most  weighty  cause  of 
the  abolishment  of  certain  ceremonies  was  that  they 
had  been  so  far  abused'  by  the  'superstitious  blind- 
ness '  of  the  ignorant  and  the  '  unsatiable  avarice '  of 
those  who  traded  on  it,  '  that  the  abuses  could  not  well 
be  taken  away,  the  thing  remaining  still'  So,  then,  even 
those  ceremonies  which  have  been  abolished  were  of 
godly  intent  originally,  or  at  the  worst  due  to  undis- 
creet  devotion  and  a  zeal  without  knowledge,  and  were 
not  removed  for  their  own  sake,  but  because  of  certain 
abuses  which  had  fastened  inseparably  upon  them  = 


INTRODUCTION  15 

This  does  not  look  much  like  a  destruction  of 
'ritualism.'  Yet  even  this  is  further  safeguarded  in 
the  next  paragraph,  by  a  cutting  reply  to  those  who 
wanted  '  innovations  and  newfangledness '  —  '  surely 
where  the  old  may  be  well  used,  there  they  cannot 
reasonably  reprove  the  old  only  for  their  age,  without 
bewraying  of  their  own  folly.'  Indeed  so  conservative 
is  this  preface  that  it  does  not  hesitate  to  declare  that 
innovations  '  (as  much  as  may  be  with  true  setting  forth 
of  Christ's  religion) '  are  'always  to  be  eschewed.' 

After  a  happy  apology  for  the  retained  ceremonies 
that  they  are  'neither  dark  nor  dumb,'  the  preface 
concludes  with  the  significant  declaration  that,  while 
we  claim  our  right  to  an  English  use,  '  we  condemn  no 
other  nations,'  a  remark  which  shows  how  far  the  spirit 
of  the  Prayer  Book  is  removed  from  the  censorious 
Protestantism  with  which  we  are  familiar.^ 

4.  From  the  prefaces  the  Prayer  Book  takes  us  to 
the  Kalendar,  where  we  find,  as  we  should  expect,  a 
simplification  indeed,  but  a  simplification  which  con- 

1  This  is  made  still  clearer  by  the  30th  Canon  touching  the  very 
same  point  of  the  abuse  of  ceremonies.  '  But  the  abuse  of  a  thing 
doth  not  take  away  the  lawful  use  of  it.  Xay,  so  far  was  it  from  the 
purpose  of  the  Church  of  England  to  forsake  and  reject  the  Churches 
of  Italy,  France,  Spain,  Germany,  or  any  such-like  Churches,  in  all 
things  which  they  held  and  practised,  that,  as  the  Apology  of  the 
Church  of  England  confesseth,  it  doth  with  reverence  retain  those 
ceremonies  which  doth  neither  endamage  the  Church  of  God,  nor 
offend  the  minds  of  sober  men  ;  and  only  departed  from  them  in  those 
particular  points  wherein  they  were  fallen  both  from  themselves  in 
their  ancient  integrity,  and  from  tlie  Apostolical  Churches,  which 
were  their  first  founders.'  Here  the  conservative  reverence  of  the 
English  Church  for  the  old  ceremonies,  and  its  desire  to  destroy 
nothing  that  could  be  defended  on  the  ground  of  antiquity,  is  made 
even  clearer.  But  it  must  be  confessed  that  those  who  try  to  read 
in  the  broad  tolerance  of  this  Canon  a  sanction  for  the  imitation  of 
modern  Roman  Catholic  customs,  are  hard  pressed  for  an  excuse. 


i6  THE  PARSON'S  HANDBOOK 

tains  all  the  main  features  of  the  old,— the  great  feasts, 
the  seasons,  and  the  saints'  days  (which  are  broadly 
classified  into  two  divisions  only).  Hidden  away  under 
the  '  Lessons  proper  for  Holy-Days,'  as  if  specially  to 
secure  them  against  Puritan  attacks,  we  find  the  old 
phrase,  the  'Annunciation  of  our  Lady,'  and  the  old 
names  for  the  services  of  'Mattins'  and  'Evensong.' 
Passing  through  the  Calendar,  with  its  careful  provision 
for  a  continuous  reading  of  the  Holy  Bible,  we  come 
upon  a  list  of  the  Feasts  and  also  the  '  Vigils,  Fasts, 
and  Days  of  Abstinence  '  which  are  '  to  be  observed,'  ^ 
as  of  old  time. 

From  this  we  come  to  the  rubric  as  to  the  '  accus- 
tomed place '  -  in  which  Morning  and  Evening  Prayer 
are  to  be  said,  a  rubric  that  was  revised  in  1559  by 
the  significant  omission  of  the  provision  of  the  Second 
Book,  which  had  ordered  that  the  place  should  be  such, 
and  the  minister  should  so  turn  himself,  'as  the  people 
may  best  hear.'  The  concluding  sentence  was  added 
in  1559,  and  has  been  retained  ever  since — 'And  the 
Chancels  shall  remain  as  they  have  done  in  times  past.' 
The  arrangement  of  the  chancels  under  Queen  Mary 
was  therefore  ordered  to  be  continued,  and  this  rubric 
has  remained  in  force  ever  since.  Yet  in  defiance  of 
the  law  the  chancels  were  defaced,  through  the  avarice 
of  some  and  the  fanaticism  of  others,  till  they  retained 
in  some  places  not  a  semblance  of  the  old  order.     A 

1  And  so  indeed  they  were :  e.g.  an  entry  in  the  register  in  Darsham 
Church—'  A  hcence  granted  to  Mr.  Thomas  Southwell  to  eat  meat  in 
Lent,  aged  82,  and  sickly^  by  John  Eachard  [\"icarj,  for  which  he  paid 
6s.  8d.  for  the  use  of  the  poor  in  Darsham,  according  to  the  statute, 
March  4,  1638.' 

2  The  words  '  accustomed  place '  were  inserted  at  Queen  Elizabeth's 
accession  (1559),  and  therefore  referred  to  the  place  that  had  been 
accustomed  during  the  reign  of  Mary  :  its  effect  therefore  was  to 
continue  the  traditional  usages. — Procter  andFrere,  359. 


INTRODUCTION  17 

century  ago  in  vast  numbers  of  churches,  the  chancels, 
instead  of  their  remaining  as  in  times  past,  were  looked 
upon  as  a  kind  of  lumber-room,  to  be  cleared  out  once 
a  quarter  for  the  administration  of  the  Communion, 
or  else  as  a  place  for  the  erection  of  select  pews  for 
those  in  goodly  apparel  to  whom  (on  payment  of  a 
consideration)  could  be  said,  '  Sit  thou  here  in  a  good 
place.'  This  alone  would  suffice  to  show  how  utterly 
different  were  the  practices  of  our  grandfathers  from 
the  mind  of  the  Church  of  England. 

So  far,  then,  by  a  plain  consideration  of  the  intro- 
duction to  the  Prayer  Book  we  have  seen  that  its 
'  mind '  is  steeped  in  the  old  ceremonial  traditions  of 
the  Bible,  of  the  '  ancient  Fathers,'  and  of  that  which 
was  old  in  the  sense  of  being  the  medieval  practice  up 
to  1549;  that  it  forbids  any  ceremonial  principles  con- 
trary to  those  of  the  New  Testament ;  that  it  refuses  to 
condemn  (though  it  does  not  sanction)  the  practices  of 
any  other  nation ;  that  it  claims  in  the  same  spirit  the 
old  Catholic  right  to  set  forward  an  English  use  for  its 
own  people ;  that  it  declares  its  changes  to  be  mainly 
necessitated  by  the  use  of  a  dead  language,  and  by 
the  existence  of  those  abuses  of  avarice  and  ignorant 
superstition,  which  forced  the  Church  to  abolish  certain 
ceremonies  that  in  themselves  were  of  godly  intent ; 
that  it  declares  its  preference,  wherever  it  is  possible, 
for  the  old  as  against  newfangled  innovations ;  that  it 
is,  in  a  word,  a  simplification  of  that  which  is  medieval 
in  favour  of  that  which  is  more  primitive,  and  not  in 
any  sense  a  creation  of  a  new  Protestant  ceremonial. 

We  have  seen,  further,  how  it  retained  the  old 
arrangement  of  the  Church's  year,  with  its  fasts  and 
festivals,  and  the  old  arrangement  of  the  chancels. 
That  it  retained  also  all  that  was  essential  of  the  old 

B 


1 8  THE  PARSON'S  HANDBOOK 

Catholic  services  was  admitted  even  in  the  eighteenth 
century.  Indeed  the  CathoHc  nature  of  our  '  Popish 
Liturgy,'  as  those  call  it  who  confuse  what  is  Popish 
with  what  is  Catholic,  has  been  consistently  urged 
against  it  by  the  Puritans,  from  the  days  of  Thomas 
Cartwright  ^  to  the  present  time.- 

We  have  now  only  to  consider  the  most  important 
point  of  all,  the  Ornaments  Rubric.  This  will  show  us 
how  much  of  the  old  ceremonial  is  to  be  retained. 

5.  Some  of  our  documents  are  studiously  vague  in 
their  wording.  But  from  such  vagueness  the  Orna- 
ments Rubric  is  conspicuously  free  : — 

'And  here  is  to  be  noted,  That  such  Ornaments  of  the 
Church,  and  of  the  Ministers  thereof,  at  all  times  of  their 
Ministration,  shall  be  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  Edw.  VI.' 

This  is  the  only  direction  we  have  as  to  what  the 
priest  is  to  wear,^  and  almost  the  only  one  as  to  what 
he  is  to  use,  in  the  services  of  the  Church.  It  is  our 
sole  authority  for  the  use  of  organs  and  lecterns,  just 
as  much  as  for  that  of  censers  and  roods.  We  are 
nowhere  else  told  to  wear  the  surplice  any  more  than 
the  chasuble;  for  those  Canons  of  1603  that  deal  with 

1  See  e.g.  Cartwright's  Second  Admonition  to  Parliament. 

2  No  more  weighty  Dissenter  could  be  named  than  Martineau. 
After  speaking  of  our  Baptismal  office,  he  says : — '  The  office  of 
Communion  contains  even  stronger  marks  of  the  same  sacerdotal 
superstitions  ;  and,  notwithstanding  the  Protestant  horror  entertained 
of  the  Mass,  approaches  it  so  nearly  that  no  ingenuity  can  exhibit 
them  in  contrast.' — Studies  of  Christianity,  51. 

^  The  bishop's  rochet  is  the  only  vestment  mentioned  in  our  Prayer 
Book  ;  and  it  is  merely  a  part  of  his  out-door  dress,  corresponding  to 
the  priest's  gown  :  his  proper  vestments  are  alluded  to  as  '  the  rest  of 
the  episcopal  habit.' 


INTRODUCTION  19 

vestments  have  been  superseded  by  the  re-enactment 
of  this  Rubric  in  1662,  and  are  only  in  force  because 
the  vestments  they  order  are  included  in  the  Rubric,^ 
and  useful  only  because  they  help  to  illustrate  the 
meaning  of  the  Rubric-  The  only  reason  why  the 
surplice  was  retained  and  the  chasuble  for  so  long  in 
abeyance  is  that  bishops  thought  well  to  enforce 
obedience  to  the  law  in  one  respect,  and  not  in  the 
other.  The  Ornaments  Rubric  is  in  fact  the  'inter- 
pretation clause  of  the  Prayer  Book.'  It  covers  all  the 
rubrics  which  are  to  follow.  Through  it  alone  can 
they  be  obeyed. 

The  only  point  of  difficulty  about  the  Rubric  is  that 
it  refers  back  to  a  certain  period,  instead  of  giving  a 
detailed  list  of  the  ornaments  and  vestments  to  be 
used.  Would  it  not  have  been  clearer  and  more  un- 
mistakable, it  may  be  objected,  had  such  a  list  been 
given  ?  But  a  very  slight  knowledge  of  English  history 
shows  that  a  list  of  this  kind  was  not  possible  at  any 
of  the  three  occasions  when  the  rubric  was  enacted. 
Until  after  the  last  Revision  at  the  Restoration  the 
idea  of  dissent  was  unknown.  The  Puritans  were 
merely  non-conforming  churchmen,  who  continued  to 
communicate   at   their  parish  churches,  and  were   as 

1  See  pp.  30  and  32. 

-  For  instance,  Canon  58  makes  it  clear  that  the  Ornaments  Rubric 
does  not  refer  to  the  First  Book  only  ;  for  that  Book  (397)  left  the  use 
of  the  surplice  optional  in  a  few  places,  but  the  Canon  orders  it  for 
'  every  minister.'  Similarly  this  Canon  extends  the  use  of  the  hood, 
which  in  the  First  Book  is  only  mentioned  (outside  cathedral  churches 
and  colleges)  in  connection  with  preaching,  and  then  only  as  optional : 
the  Canon  also  authorises  the  tippet,  which  is  not  mentioned  iu  the 
First  Book  ;  and  two  important  ornaments,  also  not  mentioned  there, 
the  pulpit  and  the  frontal,  are  placed  beyond  dispute  by  Canons  82 
and  83.  The  font  also  would  not  perhaps  be  an  indispensable  orna- 
ment "Acre  it  not  for  Canon  81   (c/.  p.  28). 


20  THE  PARSON'S  HANDBOOK 

much  opposed  to  the  idea  of  schism  as  the  high  church- 
men themselves.  Therefore  every  effort  had  to  be 
made  to  allow  them  latitude  until  the  fury  should  be 
over-past.  The  bishops  found  their  hands  full  with 
trying  to  enforce  the  use  of  the  surplice  alone,  at  a 
time  when  a  large  number  of  the  clergy  insisted  on 
wearing  a  cloak,  sleeveless  jacket,  or  horseman's  coat. 
So  the  first  two  publications  of  the  Rubric  (1559  and 
1604)  make  a  less  specific  declaration  as  to  vestments 
than  as  to  ornaments ;  and  the  Canons  of  the  latter 
date  were  content  with  requiring  copes  in  cathedral 
and  collegiate  churches  only,  their  enforcement  being 
hopelessly  impossible  in  most  parish  churches.  There- 
fore anything  like  a  list  of  ornaments  would  have 
destroyed  the  very  object  for  which  the  Rubric  was 
inserted.  Its  authors  had  to  be  content  to  wait  for 
better  times. 

That  they  deliberately  intended  ^  it  to  mean  at  least 
the  ornaments  used  under  the  First  Prayer  Book  is 
clear  from  the  character  of  those  who  secured  its 
insertion   at    each   revision.      In    1559,    shortly   after 

1  It  ought  not  be  necessary  to  raise  the  question  of  intention  at  all. 
'  The  Act  of  Uniformity  is  to  be  construed  by  the  same  rules  exactly 
as  any  Act  passed  in  the  last  session  of  Parliament.  The  clause  in 
question,  by  which  I  mean  the  Rubric  in  question  [the  Ornaments 
Rubric],  is  perfectly  unambiguous  in  language,  free  from  all  difficulty 
as  to  construction.  It  therefore  lets  in  no  argument  as  to  intention 
other  than  that  which  the  words  themselves  import.  .  .  .  You  are 
bound  to  construe  the  Rubric  as  if  those  vestments  were  specifically 
named  in  it,  instead  of  being  only  referred  to.  If  an  Act  should  be 
passed  to-morrow  that  the  uniform  of  the  Guards  should  henceforth 
be  such  as  was  ordered  for  them  by  authority,  and  used  by  them  in  the 
ist  George  i. ,  you  would  first  ascertain  what  that  uniform  was,  and 
having  ascertained  it,  you  would  not  inquire  into  the  changes  which 
may  have  been  made,  many  or  few,  with  or  without  lawful  authority, 
between  the  ist  George  i.  and  the  passing  of  the  new  Act.' — Lord 
Coleridge,  Remarks  o?i  Elphinstonc  v.  Piirchas. 


INTRODUCTION  21 

Elizabeth's  accession,  she  secured  its  insertion,  'until 
other  order  shall  therein  be  taken,'  which  order  was 
never  taken. ^  She  was  notoriously  in  favour  of  keeping 
up  the  old  ceremonial,  though  she  was  also  anxious  to 
avoid  offence,  and  to  rally  round  her  the  whole  people, 
many  of  whom  had  been  strongly  moved  in  the  Pro- 
testant direction  by  Mary's  persecutions.-  All  the 
alterations,  too,  of  this  third  Prayer  Book  were  of  a 
markedly  Catholic  character.  In  1604  the  Rubric  was 
again  inserted.  That  the  exposition  of  the  Sacraments 
was  added  to  the  Catechism  at  this   time,  and   the 

1  In  the  days  of  '  Ritual  persecutions'  it  was  maintained  that  the 
Advertisements  of  1566  were  'other  order.'  But  we  have  two  un- 
doubted instances  of  such  use  of  authority  by  the  Crown  in  1561  and 
1604,  and  '  there  is  no  trace  of  any  procedure  at  all  analogous  to  this 
in  the  case  of  the  Advertisements  ;  moreover,  in  those  two  instances, 
as  soon  as  the  further  order  had  been  taken,  the  Prayer  Book  was 
altered  in  accordance  with  it ;  but  the  Ornaments  Rubric  has  never 
been  altered  in  accordance  with  the  terms  of  the  Advertisements.' — 
Procter  and  Frere,  365.  Furthermore,  the  Queen  is  believed  never 
even  to  have  ratified  the  Advertisements ;  and  they  certainly  had  no 
other  formal  authority  either  of  tlie  Church  or  of  the  State. 

-  That  this  Prayer  Book  was  not  regarded  as  abolishing  the  old 
religion  is  shown  by  the  fact  that,  of  9400  Marian  clergy,  only  about 
200  refused  to  take  the  oath  of  supremacy  and  accept  the  new  Prayer 
Book.  Elizabeth  indignantly  refused  to  send  a  representative  to  the 
Council  of  Trent  because  England  was  summoned  as  a  Protestant, 
and  not  as  a  Catholic,  country.  She  said,  in  her  letter  to  the  Roman 
Catholic  princes,  '  that  there  was  no  new  faith  propagated  in  England  ; 
no  new  religion  set  up  but  that  which  was  commanded  by  our  Saviour, 
practised  by  the  primitive  Church,  and  approved  by  the  Fathers  of 
the  best  antiquity.' 

Of  Elizabeth's  first  and  favourite  Archbishop,  Parker,  so  dispas- 
sionate a  historian  as  Mr.  Gardiner  says: — 'He  fully  grasped  the 
principle  that  the  Church  of  England  was  to  test  its  doctrines  and 
practices  by  those  of  the  Church  of  the  first  six  hundred  years  of 
Christianity,  and  he,  therefore,  claimed  for  it  catholicity,  which  he 
denied  to  the  Church  of  Rome  ;  whilst  he  had  all  Cranmer's  feeling 
for  the  maintenance  of  external  rites  which  did  not  directly  imply  the 
existence  of  beliefs  repudiated  by  the  Church  of  England.' — Students 
History,  430. 


22  THE  PARSON'S  HANDBOOK 

Canons  issued  which  enforced  the  use  of  copes  in 
cathedrals  (in  spite  of  the  growing  strength  of  Puritanism 
and  the  opposition  at  the  Hampton  Court  Conference), 
shows  that  this  second  insertion  also  was  deliberately 
made.  In  1661  the  Ornaments  Rubric  was  again 
inserted  for  the  third  and  last  time,  with  the  significant 
alteration  that  it  was  made  explicitly  to  order  the  vest- 
ments of  the  minister  as  well  as  the  ornaments  of  the 
Church.  Its  reinsertion  was  thus  very  deliberately 
made,  and  was  accompanied  at  this  time  also  with 
changes  in  the  services  themselves  of  a  strongly  Catholic 
character.  So  far  from  its  being  inserted  carelessly, 
or  from  a  mere  regard  for  its  antiquity,  the  Puritans 
formally  objected  to  it  at  the  Savoy  Conference — 

'Forasmuch  as  this  Rubric  seemeth  to  bring  back  the 
Cope,  Albe,  etc.,  and  other  vestments  forbidden  by  the 
Common  Prayer  Book,  5  and  6  Edw.  vi.  [that  of  1552, 
which  was  cancelled  in  1553],  and  so  our  reasons  alleged 
against  ceremonies  under  our  eighteenth  general  exception, 
we  desire  that  it  may  be  wholly  left  out.'  ^ 

To  this  the  Bishops  replied,  'We  think  it  fit  that  the 
Rubric  continue  as  it  is.'-  And  they  issued  it  most 
conspicuously  with  a  page  to  itself,  an  arrangement 
which  the  printers  have  tampered  with.^ 

Thus,  then,  the  fact  that  the  ornaments  had  not  in 
fact  been  '  retained  '  (for  the  churches  had  been  spoiled, 
and  the  remnants  of  their  ornaments  abolished  during 
the  Commonwealth  ■*)  was  not  regarded  as  in  the  least 

1  Cardwell,  Hist,  of  Conferences,  314.  ^  Ji,j(j_  g^j, 

"  The  printers  are  gradually  returning  to  lawful  ways,  and  the 
Rubric  is  now  restored  to  its  proper  prominence  in  many  of  the  new 
Prayer  Books. 

4  Not  copes  and  surplices  only,  but  altars,  frontals,  cloths,  cushions 
and  hangings,  fonts,  organs,  candlesticks,  basons,  crosses  and  altar- 
plate  had  been  abolished  by  the  House  of  Commons,  1640-3  (Perry, 
Purchas  J.,  228-9). 


INTRODUCTION  23 

preventing  them  being  revived  so  that  they  should  be 
'  in  use.'i  Yet  it  has  been  sometimes  urged,  with  more 
ingenuity  than  ingenuousness,  that  we  ought  not  now 
to  use  those  of  the  ornaments  which  became  obsolete, 
because  obsolete  things  cannot  be  retained.  The 
Revisers  deliberately  referred  back  to  the  year  1548, 
because  they  considered  that  by  that  year  enough  had 
been  abolished,  and  that  those  ornaments  which  re- 
mained were  not  incongruous  with  the  reformed  service. 
They  must,  too,  have  known  that  the  times  were  not 
yet  ripe  for  this  complete  restoration,  for  they  did  not 
try  to  enforce  more  than  the  former  minimum  of 
decency  required.  They  therefore  insisted  on  insert- 
ing the  Rubric,  because  they  felt  the  importance  of 
preserving  to  the  Church  her  ancient  heritage  of  beauty 
and  splendour,  and  believed  that  the  time  would  arrive 

1  'The  Rubric,  indeed,  seems  to  me  to  imply  with  some  clearness 
that,  in  the  long  interval  between  Edw.  vi.  and  the  14  Car.  11., 
there  had  been  many  changes  ;  but  it  does  not  stay  to  specify  them, 
or  distinguish  between  what  was  mere  evasion  and  what  was  lawful. 
It  quietly  passes  them  all  by,  and  goes  back  to  the  legalised  iisage  of 
the  second  year  of  Edward  VI.  What  had  prevailed  since,  whether 
by  an  archbishop's  gloss,  by  commissioners,  or  even  statutes,  whether, 
in  short,  legal  or  illegal,  it  makes  quite  immaterial.'— Lord  Coleridge, 
Remarks  on  Elphinstoiie  v.  Purchas.  The  above  is  sufficient  answer 
to  the  extraordinary  argument  of  the  Judicial  Committee  of  the  Privy 
Council  to  the  effect  that  the  Ornaments  Rubric  in  the  Act  of  1662  was 
annulled  by  the  Advertisements  of  the  previous  century.  That  good 
men  could  have  seriously  maintained  such  a  position  only  illustrates 
the  lamentable  effect  of  religious  prejudice  upon  justice,  of  which 
history  provides  too  many  instances.  It  may  be  added  that  this  argu- 
ment is  now  generally  discredited,  and  has  become  the  property  of 
extreme  partisans  only.  It  was  as  Lord  Chief  Baron  Kelly  said, 
*a  judgment  of  policy,  not  of  law'  ;  he,  together  with  two  other 
members  of  the  Judicial  Committee,  are  known  to  have  dissented 
from  the  judgment,  and  they  desired  that  their  opinion  should  be 
publicly  expressed;  but  this  was  forbidden  by  the  high-handed 
action  of  Lord  Cairns,  who  was  a  leader  of  the  Low  Church  party 
and  Lord  Chancellor  at  the  time. 


24  THE  PARSON'S  HANDBOOK 

when   reason   would  prevail,   and    churchmen   would 
come  to  value  their  inheritance. 

It  is  almost  superfluous  to  point  out  the  meaning  of 
the  various  clauses  of  the  Rubric.  It  was  made  at  the 
last  revision  explicitly  to  order  the  old  vestments  as 
well  as  ornaments,  by  the  insertion  of  the  words  'and 
of  the  Ministers  thereof.'  Its  position  before  the  first 
prayers  in  the  Book  was  chosen  to  give  it  prominence, 
and  not  to  confine  it  to  Morning  and  Evening  Prayer ; 
for  the  ornaments  are  to  be  used  '  at  all  times  of  their 
Ministration.'  These  ornaments  are  not  to  be  retained 
in  the  negative  sense  in  which  the  cope  is  now  retained 
at  Durham  or  Westminster,  but  are  to  '  be  in  use.' 
The  ornaments  to  be  thus  used  are  not  to  be  affected 
by  any  arbitrary  acts  of  Tudor  despotism,  or  of 
Calvinistic  bishops ;  but  are  those  that  were  used 
*by  the  authority  of  Parliament.'^  And,  finally,  they 
are  to  be  those  not  of  modern  Rome,  nor  of 
medieval  Salisbury,  nor  of  the  primitive  Church,  but 
of  '  the  second  year  of  the  reign  of  King  Edward  the 
Sixth.' 

The  only  serious  attempt  ever  made  to  lessen  the 
effect  of  this  Rubric  has  been  the  confining  of  its 
meaning  to  those  Ornaments  which  were  mentioned 
in  the  First  Prayer  Book  of  King  Edward  vi. ;  and  in 
support  of  this  it  has  been  alleged  that  Cosin  himself 
(who  had  a  large  share  in  the  revision  of  1662)  inter- 
preted the  Rubric  in  this  sense,-  and  it  is  true  that  the 
eighteenth  century  authorities  did  so. 

1  These  words  are  not  necessarily  Erastian  ;  they  merely  safe- 
guard the  Rubric  from  any  doubts  that  could  arise  through  the  un- 
constitutional action  of  individuals,  which  was  so  rife  in  the  time  of 
Edward. 

2  But  the  notes  on  the  Ornaments  Rubric  in  Cosin's  IVoris  (vol.  v. 
232,  438)  make  it  clear  that  the  Rubric  was  then  understood  as  covering 


INTRODUCTION  25 

But  the  very  definite  wording  of  the  Rubric  is  fatal 
to  this  interpretation. 

I.  In  the  first  place,  it  says  nothing  about  the  First 
Prayer  Book;  and  its  careful  wording  throughout 
makes  it  unlikely  that  it  should  say  one  thing  when 
it  meant  another.  This  part  of  the  Rubric  was  com- 
posed, not  by  Cosin,  but  in  1559;  ten  years  only  after 
the  publication  of  the  First  Prayer  Book.  Elizabeth 
must  have  known  the  date  of  her  brother's  accession, 

all  the  ornaments  that  'u^ere  7<sed  under  the  First  Prayer  Book,  and 
much  more  than  were  mentioned  in  it : — '  As  icere  in  use,  etc.  Among 
other  ornaments  of  the  Church  that  were  then  in  use,  the  setting  of 
two  lights  upon  the  communion-table  or  altar  was  one,  appointed  by 
the  King's  Injunctions  (set  forth  about  that  time  [1547,  the  ^rst  year], 
and  mentioned  or  ratified  by  the  Act  of  Parliament  here  named)  .  .  . 
that  two  lights  only  should  be  placed  upon  the  altar  to  signify  the  joy 
and  splendour  we  receive  from  the  light  of  Christ's  blessed  Gospel. 
Bene  B.  L^itkerus  in  formula  missae  sive  Comimmionis,  quam  Witten- 
bu}-gensl  Ecclesiae  anno  superioris  seculi  vicesimo  tertio  praescripsit, 
Nee  candelas  (inguit)  nee  thiirificafionem  prohibimus,  sed  ?tec  exi^i- 
miis  ;  esto  hoc  liber  urn. 

'  The  particulars  of  these  ornaments  .  .  .  are  referred  not  to  the 
fifth  year  of  Ed.  vi.  ...  for  in  that  fifth  year  were  all  ornaments 
taken  away  (but  a  surplice  only)  .  .  .  but  to  the  second  year  of  that 
king  when  his  Service-book  and  hijunctions  were  in  force  by  autho- 
rity of  Parliament.  And  in  those  books  many  other  ornaments  are 
appointed ;  as,  two  lights  to  be  set  upon  the  altar  or  communion- 
table, a  cope  or  vestment  for  the  priest  .  .  .  and  those  ornaments  of 
the  Church,  \sh\c\i  by  former  laws,  not  then  abrogated,  were  in  use, 
by  virtue  of  the  statute  25  Henry  VIII.  [1533-4],  and  for  them  the 
provincial  constitutions  are  to  be  consulted,  such  as  have  not  been 
repealed. 

Thus  the  Notes  refer  the  Rubric,  not  to  the  First  Book  only,  but 
also  to  the  statute  of  1533,  and  to  the  Injunctions  of  the  first  year  of 
Edward  vi.,  1547.  Even  in  1548  the  Order  forbade  'the  varying  of 
any  other  rite  or  ceremony  in  the  Mass  (until  other  order  shall  be  pro- 
vided),' which  order  was  provided  by  the  First  Prayer  Book,  published 
in  1549.  That  Prayer  Book,  however,  abolished  very  little  (see  p.  23). 
The  mistake  that  people  make  in  this  connection  is  to  confuse  the 
ornaments  rnentioned  by  the  First  Book  with  those  in  use  vnder  the 
First  Book  ;  it  is  clearly  the  latter  that  are  meant. 


26  THE  PARSON'S  HANDBOOK 

and  of  the  First  Prayer  Book.     What  so  simple  as  to 
refer  to  it  ?  ^ 

2.  That  First  Prayer  Book  was  not  in  use  during 
any  part  whatever  of  the  second  year  of  Edward  vi., 
and  therefore  the  Ornaments  of  that  Book  could  not 
possibly  have  been  the  ornaments  used  by  authority 
of  Parliament  in  that  year.  The  second  year  of 
Edward  vi.  was,  beyond  any  doubt,  from  Jan.  28, 
1548,  to  Jan.  27,  1549.^  The  First  Prayer  Book  re- 
ceived the  authority  of  Parliament  in  the  last  week 
of  that  year,  Jan.  21,  1549  ;2  but  the  Act  itself  fixes 
the  day  on  which  it  is  to  come  in  use  as  the  Whit- 
sunday following,  June  9,  1549,  or  if  it  might  be  had 
sooner,  then  three  weeks  after  a  copy  had  been  pro- 
cured. So  that  the  First  Prayer  Book  could  not 
possibly  have  been  anywhere  in  use  until  some  weeks 
(at  the  very  earliest)  after  the  third  year  of  Edward  vi. 
had  begun ;  as  a  matter  of  fact  the  earliest  edition 
bears  the  date  'the  viii  daye  of  March,  in  the  third 
yere  of  the  reigne  of  our  Sovereigne  Lorde  Kynge 
Edward  the  vi.''* 

Furthermore,  the  First  Prayer  Book  makes  no 
attempt  to  fix  the  limit  as  to  ornaments  and  vest- 
ments to  be  used.     If  the  Rubric  refers  to  this  Book 

1  Indeed  Archbishop  Sandys  (then  Bishop  of  Winchester)  wrote  at 
the  time,  '  The  Parliament  draweth  towards  an  end  ;  the  last  Book  of 
Service  is  gone  through  with  a  Proviso  to  retain  the  Ornaments  which 
were  used  in  the  First  and  Secotid  years  of  Ed.  VI.'  Sandys  himself 
disliked  the  ornaments  and  continued,  '  Our  gloss  upon  the  text  is 
that  we  shall  not  be  forced  to  use  them.'  It  did  not  occur  to  him  to 
gloss  the  text  by  a  reference  to  the  First  Prayer  Book. 

"  See  e.g.  the  table  of  the  regnal  years  in  the  Dictionary  of  English 
History,  651.     Edward  came  to  the  throne  Jan.  28,  1547. 

3  It  could  not  have  received  the  royal  assent  till  March  14,  1549. 

•1  The  various  imprints  are  : — Mense  Martii  (4),  Metrse  Maii,  Mense 
Jiifiii,  and  Mense  Julii,  all  1549. 


INTRODUCTION  27 

it  could  not  take  a  more  uncertain  standard.  At  the 
end  of  the  Book  ^  occurs  the  dissertation,  '  Of  Cere- 
monies, why  some  be  abolished  and  some  rctaified' ; 
immediately  after  this  dissertation  comes  the  following 
heading,  *  Certain  7iotes  for  the  more  plain  Explication 
and  decent  Ministration  of  Thi?igs  contained  in  this 
Book,'  after  which  come  the  notes  as  to  the  use  of  the 
surplice  and  other  vestments,  as  to  kneeling,  crossing, 
and  other  gestures,  as  to  the  omission  of  the  Litany, 
and  of  the  Creed,  Homily,  etc.,  on  certain  occasions. 
Nothing  could  look  less  like  limiting  the  use  of  the 
old  ornaments  than  this  form  of  expression,  'certain 
notes:  Indeed  we  know  from  abundant  evidence  that 
the  old  ornaments  were  largely  used  under  the  First 
Prayer  Book.^ 

Thus,  although  many  high  authorities  have  inter- 
preted the  Rubric  as  referring  to  the  ornaments  used 
under  the  Book,  it  cannot  be  honestly  limited  to  those 
ornaments  that  are  mentioned  in  that  book  ;  for  many 
that  were  used  are  not  mentioned  (as  altar-lights),  some 
even  that  were  indispensable  are  not  mentioned  (as 
the  fair  linen  cloth).  And  in  these  omissions  it  follows 
the  missals  of  Sarum,  Bangor,  York,  and  Hereford.^ 

1  The  Two  Books,  394. 

2  E.g.  the  inventory  of  Beckenham  Parish  Church  in  the  sixth  year 
of  Edward  VI.  describes  (in  addition  to  two  copes,  nine  vestments, 
two  vestments  for  deacon  and  sub-deacon,  and  patens,  two  chalicesi 
four  corporax  clothes,  four  steeple  bells,  the  Bible  and  Paraphrases  of 
Erasmus)  the  following  ornaments  not  mentioned  in  the  First  Boole- 
one  pax,  one  crosse,  one  pix,  two  sacring  bells,  sixteen  alter-cloth'es, 
six  towells,  two  hand  towells,  six  corporax  cases,  three  little  pillows 
standing  on  the  altar,  a  care  clothe  of  red  silke,  two  blake  palls,  eight 
olde  banner  clothes,  two  coveryngs  and  canapies  for  the  Sacrament, 
two  clothes  for  the  crosse,  two  sepulchre  clothes,  and  other  hangings 
(Record  Office,  Q.  A".  C/iiirch  Goods  'Jj). 

3  The  evidence  for  lights  is  elsewhere.     Cf.  Lincoln  Judgement. 


28  THE  PARSON'S  HANDBOOK 

Nor,  indeed,  does  this  reference  of  the  Rubric  to 
the  First  Prayer  Book  give  much  help  to  those  who 
oppose  ceremonial.  For,  besides  allowing  such  ges- 
tures as  crossing  and  knocking  upon  the  breast,  the 
Book  orders  the  albe  with  vestment  or  cope,  and 
tunicles^  for  'the  Supper  of  the  Lord  and  the 
Holy  Communion,  commonly  called  the  Mass,'  the 
rochet,  cope  or  vestment  and  pastoral  staff  for  the 
the  bishop,-  the  chrisom-cloth,^  the  corporas  cloth,'* 
and  wafer-bread.^  It  implies  the  use  of  further  orna- 
ments in  giving  directions  for  unction,*^  reservation 
for  the  sick,'^  and  the  burial  of  and  Mass  for  the 
dead.^  It  is  not,  therefore,  surprising  that  Bonner 
used  the  book,  and  that  Gardiner  expressed  his  ap- 
proval of  it.^ 

But,  as  a  matter  of  plain  fact,  the  Ornaments 
Rubric  does  refer  behind  even  the  First  Prayer 
Book  to  the  'second  year'  of  Edward  vi.,  before 
that  book  had  come  into  use,  before  one  single  orna- 
ment could  have  been  abrogated  by  that  book. 

What  then  had  the  'authority  of  Parliament'  done 
by  the  second  year  in  the  matter  of  ornaments? 
Late  in  the  first  year  (1547)  an  Act  had  been  passed 
ordering  the  restoration  of  the  primitive  rule  of  Com- 
munion in  both  kindsj^o  ^^(^  q^^  ^-j^g  g^)^  Qf  March  in 
the  next  year  the  Order  of  Communion  was  issued. ^^ 
This   Order  referred   only  to   the   communicating   of 

1  F/rsi  Prayer  Book,  65-6.  "  Ibid.  171. 

3  Ibid.  106,  159.  ■*  Ibid.  75.  ^  Ibid.  90, 

6  Ibid.  106,  140.  ■*  Ibid.  142,  144.  ^  /i,ici_  146-157. 

9  Gasquet,  Ed.  VI.  and  B.C. P.,  281-5. 

10  1st  Edw.  vr.  cap.  i. 

11  It  was  held  to  receive  parliamentary  authority  from  31  Hen.  vni. 
cap.  8,  a  tyrannical  measure  which  gave  tlie  authority  of  Parliament, 
under  certain  restrictions,  to  royal  Proclamations. 


INTRODUCTION  29 

the  people,  and  was  to  be  inserted  in  the  old  Latin 
service  '  without  varying  of  any  other  rite  or  cere- 
mony of  the  Mass.'  So  then,  we  know  that  the  old 
service  and  ceremonies,  with  this  addition,  continued 
in  use  throughout  the  second  year,  and  until  after 
the  third  year  had  begun.  The  only  modifications 
as  to  ornaments  were  those  effected  by  the  Injunc- 
tions^ of  the  Privy  Council,  issued  in  1547,  which 
ordered  the  removal  of  all  shrines,  and  everything 
connected  with  them,  of  those  images  which  had 
been  abused  by  offerings  and  other  superstitious 
observances,  and  of  those  pictures  which  represented 
feigned  miracles. 

The  ornaments,  therefore,  ordered  by  the  Book  of 
Common  Prayer,  are  those  of  1548,  unless  their  use 
has  been  taken  away  by  the  same  Book  of  Common 
Prayer. 

The  Ornaments  Rubric  is  part  of  an  Act  of  Parlia- 
ment as  well  as  of  the  Prayer  Book;  it  was  passed 
not  only  by  Convocation  but  also  by  Parliament  in 
1661-2.  It  is  therefore  just  as  statutably  binding  on 
us  as  the  Canons  of  1603  (indeed  in  many  points  it 
supersedes  those  Canons),  or  the  latest  Act  of  Parlia- 
ment; and,  what  is  of  far  more  serious  importance, 
it  is  just  as  ecclesiastically  binding  upon  us  as  the 
rubrics  which  order  the  use  of  Morning  and  Evening 
Prayer  or  the  public  reading  of  the  Bible. 

The  only  excuse  for  disobeying  it  in  part  (for  no 
one  neglects  all  its  provisions)  is  the  long  disuse  into 
which  so  many  of  those  provisions  have  fallen.  This 
disuse  exempts  those  who   disobey  the  Rubric   from 

1  Their  parliamentary  authority  also  is  disputable,  its  only  basis 
being  the  unconstitutional  Act  of  31  Hen.  viii.  above  referred  to. 
See  Perry,  /.««/>//  Church  Ornaments,  26,  28;  Collier,  ii.  213-225. 


30  THE  PARSON'S  HANDBOOK 

any  legal  or  episcopal  penalties,^  it  also  gives  the 
clergy  a  perfectly  valid  excuse  for  restoring  the  legal 
ornaments  slowly,  nay,  in  some  cases  it  makes  slow 
progress  an  absolute  duty  for  them ;  but  it  does  not 
alter  the  fact  that  all  disobedience  to  the  Rubric  is 
lawlessness,  and  is  against  the  mind  of  the  Church 
of  England. 

In  this  connection  one  more  aspect  of  the  Orna- 
ments Rubric  has  to  be  considered.  It  has  often 
been  assumed  that  it  had  been  since  its  first  enact- 
ment obsolete,  until  it  was  revived  by  a  party  of 
ritualists  in  the  present  reign. 

This  is  not  true.  The  neglect  of  the  Ornaments 
Rubric  was  very  gradual,  and  at  the  worst  times  of 
Hanoverian  sloth  it  was  still  obeyed  in  many  parti- 
culars. For  instance,  it  was  the  sole  authority  for 
the  use  of  any  distinctive  dress  by  the  clergy  at  the 
times  of  their  ministration.  There  are  no  other 
directions  in  our  Prayer  Book,  and  those  of  the 
Canons "  were  superseded  by  the  re-enactment  of  the 
Rubric  in  1661  with  its  special  clause  as  to  vestments. 
Again,  certain  ornaments  which  were  constantly  set 
up  even  in  the  reign  of  George  in.  are  not  elsewhere 
sanctioned   in   the   Prayer   Book ;    such    are    organs, 

1  But — '  I  wholly  deny  that  the  statute  of  Ed.  vi.  passed  in  the 
second  year  of  his  reign,  or  the  statute  of  Uniformity,  can  be  affected 
by  non-usage.  By  the  Law  of  England  no  statute  can  fall  into 
desuetude.  It  is  true  that  a  statute  may  become  obsolete  in  one  sense, 
that  is,  not  enforced.  It  is  true  that  no  call  may  be  made  on  the 
Judges  of  the  land  to  enforce  it,  and  that,  by  common  consent,  a 
statute  may  lie  dormant;  but  if  once  a  Court  is  called  upon  to  carry 
it  into  execution,  it  must  do  so.' — Lushington,  Liddell  Judgement,  45, 

-  E.g.  Archdeacon  Sharp  in  1746, — '  Upon  the  58  Canon  ...  I 
need  say  the  less  because  it  is  superseded  by  the  Rubric  before  the 
Common  Prayer,  in  1661,  which  is  statute-law."  (Quoted  in  Perry, 
Pure  has  J.,  114.) 


INTRODUCTION  31 

stained  glass,  and  pictures,  all  of  which  were  strongly 
opposed  by  the  Puritans.  Again,  the  use  of  altar- 
candles  was  never  entirely  dropped  in  the  English 
Church. 1 

I  have  shown  in  various  places  of  this  Handbook 
how  gradual  and  unauthorised  was  the  neglect  of  the 
Ornaments  Rubric.  A  few  more  instances  here  may 
be  useful,  since  want  of  knowledge  on  this  subject 
is  very  widespread. 

To  take  first  the  crucial  case  of  incense.  There  are 
many  instances  on  record  of  its  use  under  the  Eliza- 
bethan Prayer  Book  and  our  own.-  It  was  recom- 
mended by  Herbert,  used  by  Andrewes  and  Cosin, 
and  many  other  seventeenth-century  divines,  and 
also  in  the  royal  chapel  at  least  in  the  reigns  of 
Elizabeth  and  Charles  i. ;  Andrewes'  form  for  the  con- 
secration of  censers  was  published  as  late  as  1703  by 
Sancroft;  and,  when  our  modern  ritualists  revived  it, 
there  were  men  living  who  might  have  seen  it  burnt 
in  Ely  Cathedral.^ 

The  use  of  vestments  was  still   more  authoritative 

1  Cf.  Lincoln  Judgement,  90-108. 

-  In  1552  the  returns  of  the  Commissioners  show  that  there  were 
then  censers  in  27  per  cent,  of  the  1402  churches  invebtigated.  There 
were  censers  also  at  St.  Pauls  and  other  cathedrals,  and  in  1563  there 
were  still  two  pairs  of  censers  and  ships  at  Canterbury  Cathedral. 
Case  for  Incense,  153.  Instances  of  payments  for  frankincense  down 
to  1752  are  given,  ibid.  159-162  ;  these  numerous  instances  show  that 
censers  were  in  use. 

3  '  It  was  the  constant  practice  at  Ely  to  burn  incense  at  the  altar 
in  the  Cathedral,  till  Dr.  Thos.  Green,  one  of  the  Prebendaries,  and 
now  (1779)  Dean  of  Salisbury,  a  finical  man,  who  is  always  taking 
snuff  up  his  nose,  objected  to  it,  under  the  pretence  tliat  it  made  his 
head  to  ache.'  Cf.  Walcott,  Customs  of  Cathedrals,  160.  These 
instances  and  many  others  may  now  be  consulted  in  the  Case  for 
Incense,  149-170.  That  they  prove  the  lawfulness  of  incense  is 
admitted  in  the  Archbishops'  Opinion,  10. 


32  THE  PARSON'S  HANDBOOK 

and  widespread.  To  begin  with  the  time  of  EHza- 
beth.  Here  is  an  inventory  of  the  Church  of  St. 
Bartholomew,  Smithfield,  in  1574,  fifteen  years  after 
the  Ornaments  Rubric  had  been  issued  : — 

*  Certayne  things  appertaining  to  ye  Churche  as  fol- 
lowthe  : — 

Imprimis  a  communion  cloth  of  redd  silke  and  goulde. 
Itm  a  communion  coppe  [cup]  of  silver  withe  a  cover. 
Itm  a  beriall  cloth  of  redd  velvet  and  a  pulpitte  clothe 

of  ye  same. 
Itm  two  greene  velvet  quishins  [cushions]. 
Itm  a  blewe  velvet  cope. 
Itm  a  blewe  silke  cope. 
Itm  a  white  lynnen  abe  [albe]  and  a  hedd  cloth  [amice] 

to  the  same. 
Itm  a  vestment  of  tawney  velvet. 
Itm  a  vestment  of  redd  rought  velvet. 
Itm  a  vestment  of  greene  silke  with  a  crosse  garde  of 

redd  velvet. 
Itm  a  crosse  banner  of  redd  tafata  gilded. 
Itm  two  stoles  of  redd  velvet. 
Itm  two  white  surplices. 
Itm  two  comunion  table  clothers. 
Itm  two  comunion  towels.'^ 

The  Canons  of  1603,  which  were  issued  before  the 
ritualistic  revival  of  the  Laudian  prelates,  and  at  a 
time  when  those  in  authority  were  hard  put  to  it 
to  enforce  the  minimum  of  decency,  show  us  what 
was  the  minimum  that  was  then  thought  tolerable. 
Canon  58  orders  the  surplice  and  hood,  and  allows  the 

1  Another  and  fuller  inventory  of  the  eighth  year  of  Elizabeth  may 
be  found  in  the  Case  for  Incense,  above  referred  to  (157-9)  •  i'  includes 
vestments  of  green,  blue,  and  white,  a  red  cope,  and  other  copes, 
frontals,  surplices,  rochets,  a  ship,  etc.,  all  'to  be  used  and  occupyed 
to  the  honer  of  God '  in  the  parish  church  of  Bodmin. 


INTRODUCTION  33 

tippet,  for  parish  churches.  Canon  24  orders  the  cope 
for  the  celebrant,  and  the  proper  vestments  for  the 
gospeller  and  epistoler  in  cathedrals. ^ 

It  is  hardly  necessary  to  repeat  here  that  the  cope 
was  so  used  not  only  in  cathedrals,  but  in  some  parish 
churches  also  in  Charles  i.'s  reign.  This  vestment, 
which  is  now  considered  too  ritualistic  even  in 
many  churches  where  the  eucharistic  vestments  are 
worn,  was  in  constant  use  at  Durham  till  nearly  a 
century  ago,^  and  has  always  been  retained  at  West- 
minster to  do  honour  to  the  earthly  king  on  state 
occasions.  Indeed  the  Ornaments  Rubric  was  frankly 
recognised  in  the  eighteenth  century,  down  to  our  own 
time,  as  'still  in  force  at  this  day.'^  It  was  left  to 
certain  forensic  casuists  of  the  nineteenth  to  declare 
that  it  had  ceased  to  be  in  force  a  hundred  years  before 
its  enactment.^ 

It  is  clear,  then,  if  history,  logic,  and  the  English 
language  have  any  meaning  at  all,  that  the  duty  of 
all  loyal  sons  of  the  Church  of  England  is  to  use  the 
old  ornaments. 

'  It  was  a  few  years  after  this  date,  when  Andrewes  was  Bishop  of 
Ely  (1605-9),  that  he  used  in  his  chapel  'two  candlesticks  with  tapers, 
the  daily  furniture  for  the  altar,  a  cushion  for  the  service-book,  silver 
and  gilt  canisters  for  the  waters,'  and  also  among  other  things  '  a  little 
boate  out  of  which  the  frankincense  is  poured,  a  tricanale  for  the 
water  of  mixture.' — Prynne,  Canterburie's  Doome. 

2  Warburton  threw  his  off  in  a  pet,  because  it  disturbed  his  wig, 
but  the  use  of  copes  at  Durham  '  does  not  seem  to  have  been  totally 
discontinued  until  1784.' — Abbey  and  Overlon,  ii.  467. 

3  Nicholls  in  his  preface  to  Cosin's  annotated  Prayer  Book  (1710). 
.^Iso  Bishop  Gibson,  the  author  of  the  Codex  Juris  Ecclesiastici 
(171 1 ).  Perry  (Purchas  J.)  gives  a  catena  of  legal  and  ecclesiastical 
authorities  who  admitted  this  fact,  down  to  1845. 

*  Its  eaactmont  in  its  prwent  forni  was  in  1662,  the  Advertisements 
were  promulgated  in  1566. 

C 


34  THE  PARSON'S  HANDBOOK 

How  should  they  be  used? 

1.  With  tolerance.  Because  those  who  inserted 
the  Rubric  left  its  practice  to  the  growth  of  voluntary 
obedience;  because  those  who  now  disobey  it  can 
claim  the  protection  of  long  prescription  ;  and  because, 
with  the  rapid  decay  of  unreasoning  prejudice,  the 
general  human  instinct  for  ceremonial  worship  is  reassert- 
ing itself  among  all  parties  with  quite  sufficient  celerity. 

2.  With  moderation.  Because  the  old  order  to 
which  we  are  referred  was  as  a  matter  of  fact  very 
moderate,  and  singularly  different  in  its  real  beauty 
from  the  theatrical  exaggeration  of  many  modern 
Roman  churches,^  and  of  those  English  churches 
which  try  (with  indifferent  success)  to  copy  them.  The 
rich  ornaments  of  a  great  cathedral  like  St.  Paul's  or 
Salisbury  were  much  modified  in  a  small  parish  church  ; 
indeed,  one  of  the  Sarum  rubrics  actually  provides  for 
those  churches  which  had  not  even  a  proper  font.- 
The  full  complement  of  ornaments  is  not  to  be  expected 
of  a  small  parish  church ;  and  the  medieval  altar 
was  as  simple  as  that  of  the  more  decent  parish 
churches  in  the  time  of  Queen  Anne.^  On  the  other 
hand,  it  must  be  remembered  that  even  small  churches, 
simple  though  they  were,  had  many  remarkably  rich 
and  beautiful  ornaments.*  This  combination  of  rich- 
ness with  simplicity  was  a  note  of  medieval  times, 
when  vulgarity  as  we   have  it  was  unknown,  and  the 

1  This  is  due  mainly  to  the  taste  of  the  Latin  races  ;  in  Germany 
and  America  the  Roman  churches  are  far  simpler. 

2  In  this  falhng  below  our  own  8ist  Canon.  The  rubric  orders  the 
parish  priest  to  have  a  '  fontem,  lapideum,  integrum  et  honestum,'  if 
he  can  ;  but  if  not,  '  habeat  vas  conveniens  ad  baptisntum  quod  alii s 
usibus  nullatenus  deputetur,  nee  extra  ecclesiam  deportetur.' 

3  Comp.  Plates  xv.  and  xi. 

4  See  Dr.  Jessop's  most  valuable  articles  on  England  before  the 
Great  Pillage,  in  his  book  of  that  name. 


INTRODUCTION  35 

simplest  dumestic  utensils  were  beautiiul  and  letined. 
Vulgarity  is  due  to  a  want  of  the  sense  of  proportion. 

3.  With  loyal  exactness,  so  far  as  it  is  possible.  Not 
on  the  principles  of  private  judgment,  which  are  so 
prevalent  to-day,  though  they  are  condemned  in  this 
very  connection  by  the  34th  Article,^  by  the  preface  On 
Ceremonies,^  and  indeed  by  every  Catholic  authority. 
The  *  publick  and  common  order '  belongs  of  right  to 
the  whole  body  of  the  faithful,  and  if  it  is  tampered 
with  by  individual  fancies  must,  in  the  nature  of 
things,  be  gradually  and  inevitably  degraded. 

Not,  either,  by  referring  to  the  court  of  Rome, 
which  has  no  authority  in  this  country,  and  can  only 
be  followed  here  by  a  violent  exercise  of  that  private 
judgment  which  is  essentially  Protestant,  under  what- 
ever name  it  may  mask  itself;  which  indeed  cannot  be 
copied  with  any  remote  approach  to  correctness  while 
any  part  of  our  Prayer  Book  is  used.  Our  Church  has 
declared  again  and  again  her  right  to  order  her  own 
ceremonies;  and  in  this  she  has  all  Catholic  precedent 
on  her  side.  She  has  furthermore  declared  her  in- 
tensely strong  adherence  to  antiquity;  and  therefore 
distinctively  Roman  practices,  which  are  almost  en- 
tirely of  seventeenth,  eighteenth,  or  nineteenth  century 
growth,  are  doubly  opposed  to  the  standard  which  she 
sets  up.  Our  solemn  promises  make  any  rejection  of 
our  own  traditional  practices  in  favour  of  those  from 
abroad  utterly  impossible  for  us. 

Not,  even,  by  the  following  of  medieval  Salisbury ; 

1  'Whosoever  through  his  private  judgment,  willingly  and  pur- 
posely, doth  openly  break  the  traditions  and  ceremonies  of  the 
Church,'  etc. 

2  '  The  appointment  of  which  order  pertaineth  not  to  private  men  ; 
therefore  no  man  ought  to  take  in  hand,  nor  presume  to  appoint  or 
alter  any  publick  or  common  order  in  Christ's  Church,'  etc. 


36  THE  PARSON'S  HANDBOOK 

fur  in  inauy  respects  the  rules  of  this  particular 
cathedral  were  altered  by  the  generations  that  came 
between  their  enactment  and  the  second  year  of 
Edward  vi.,  and  also  by  the  rubrics  of  our  Prayer 
Book,  which  book  expressly  declares  that  as  regards 
'saying  and  singing'  (upon  which  depends  a  good 
deal  of  our  ceremonial)  there  should  be — not  the  use 
of  Sarum  or  of  any  other  diocese — but  one  national 
English  use.^  This  does  not  lessen  the  immense  value 
of  the  Sarum  books  in  interpreting  our  own  rubrics ; 
but  it  must  never  be  forgotten  that  all  the  ceremonies 
of  a  magnificent  cathedral  cannot  be  applicable  to  a 
parish  church ;  and,  indeed,  we  know  that  they  were 
never  so  applied.  A  great  deal  of  harm  has  been 
done  by  the  thoughtless  use  of  the  word  '  Sarum,' 
when  the  statements  of  the  Prayer  Book  should  have 
led  us  to  the  only  exact  word  'English.'  This  has 
been  especially  the  case  in  the  matter  of  colours,  which 
are  dealt  with  in  a  section  of  this  Handbook.  It  is 
not  to  the  Rome  or  Paris  of  the  nineteenth  century, 
nor  is  it  to  the  Salisbury  of  the  fourteenth,  that  the 
Ornaments  Rubric  refers  us,  but  to  the  England  of 
1548.  And,  if  we  break  the  Rubric  in  favour  of 
Rome,  we  must  not  be  surprised  if  others  break  it 
in  favour  of  Geneva. 

4.  The  ornaments  must  be  used  within  the  Prayer 
Book.  There  are  a  few  who  interpret  this  to  mean 
that,  where  there  are  no  services  in  the  Prayer  Book 
for    certain    ornaments     the    old    services    must    be 

1  '  And  whereas  heretofore  there  hath  been  great  diversity  in 
saying  and  singing  in  Churches  within  this  Realm  ;  some  following 
Salisbury  use,  some  Hereford  use,  and  some  the  use  of  Bangor, 
some  of  York,  some  of  Lincoln ;  now  from  henceforth  all  the  whole 
Realm  shall  have  but  one  use.' — B.C. P.  Concerning  the  Senice  0^ the 
Church. 


INTRODUCTION  37 

revived.  But  this  is  an  impossible  view.  Most  hold 
that  the  rubric  only  '  directs  that  the  ornaments  re- 
quired for  the  due  execution  of  the  rites  contained  in 
the  Book  of  Common  Prayer  shall  be  those  which  were 
used  for  the  like  purpose  at  the  date  assigned.'^  Yet 
there  cannot  but  be  some  exceptions  to  this  rule ;  for 
the  growing  and  irresistible  need  for  additional  services 
has  caused  some  of  the  old  offices  to  be  revived,  and 
that  with  due  permission.  Which  permission  has  been 
wisely  given,  lest  worse  things  should  befall,  and  is  my 
excuse  for  suggesting  in  certain  cases,  with  all  defer- 
ence, the  traditional  method  of  carrying  them  out  when 
permission  has  been  first  obtained.  It  must  also  be 
remembered,  though  with  caution,  that  the  continuous 
use  of  the  Gloria  tibi  before  the  Gospel  is  a  witness 
that  an  old  form  of  words  is  not  necessarily  unlawful 
because  it  has  been  omitted  from  the  Prayer  Book. 

5.  Lastly,  the  ornaments  must  be  used  in  the  tradi- 
tional way.  The  Prayer  Book  is  generally  regarded 
with  a  strong  Hanoverian  bias ;  and  those  ceremonies 
are  looked  upon  as  natural  which  have  come  to  us 
from  the  worst  period  of  lawlessness,  sloth,  and  world- 
liness.  Consequently,  those  who  really  try  to  get  at 
the  mind  of  the  English  Church  are  popularly  regarded 
as  lawless. 

But  a  moment's  thought  will  make  it  clear  that  the 
Prayer  Book  requires  us  to  travel  beyond  these  pre- 
judices. We  are  to  interpret  it,  not  from  the  point  of 
view  of  an  Elizabethan  Calvinist,  or  of  a  Georgian 
pluralist,  or  even  of  a  Caroline  ritualist,  or  of  any 
'private  man,'  but  from  that  of  Scripture,  Tradition, 
and  the  Fathers.     Nay,  to  obey  the  rubric  properly,  we 

'  See  the  influentially  signed  '  Knightsbridge  Memorandum '  of 
May  2nd,  1898, 


38  THE  PARSON'S  HANDBOOK 

must  interpret  it  in  the  spirit  of  a  parson  of  the  year 
1548,  who  was  conversant  with  the  old  ceremonial. 

There  is  a  wise  saying  of  Thomas  a  Kempis,  which, 
had  it  been  remembered,  would  have  averted  many  a 
disastrous  misunderstanding  of  Holy  Scripture — that 
the  Bible  must  be  read  in  the  same  spirit  in  which  it 
was  written.  May  we  not  say  that  the  same  principle, 
if  applied  to  the  Prayer  Book,  would  have  averted  much 
of  the  former  falling  away  and  the  latter  chaos  of  ill- 
directed  revival  ?  The  Prayer  Book  was  written  partly 
by  primitive  and  medieval  Christians,  partly  by  those 
who  translated  and  compiled  it,  skilled  ritualists  like 
Cranmer  in  one  age  and  Cosin  in  another,  who  used 
many  of  the  old  ornaments,^  and  had  a  profound  rever- 
ence for  Catholic  tradition.  And,  lest  there  should  be 
any  mistake,  its  users  are  all  referred  to  the  year  when 
almost  all  the  old  ornaments  were  in  daily,  lawful,  and 
universal  use. 

Just  as  the  ornaments  were  for  years  after  the  com- 
piling of  our  Liturgy  used  in  the  traditional  way,  so 
should  we,  subject  to  any  later  rubrics,  use  them. 
They  are  to  be  used  by  the  ministers  'at  all  times  of 
their  Ministration,'  and  not  in  any  novel  or  unauthorised 
way. 

1  This  is  not  altered  by  the  fact  that  Cranmer  changed  his  views 
more  than  once.  In  1536  he  could  say: — 'As  vestments  in  God's 
service  ;  sprinkling  holy  water ;  giving  holy  bread ;  bearing  candles 
on  Candlemas  Day  ;  giving  of  ashes  on  Ash  Wednesday  ;  bearing  of 
palms  on  Palm  Sunday ;  creeping  to  the  Cross,  and  kissing  it,  and 
offering  unto  Christ  before  the  same  on  Good  Friday  ;  setting  up  the 
sepulchre  of  Christ ;  hallowing  of  the  font,  and  other  like  exorcisms 
and  benedictions,  and  laudable  customs  :  that  these  are  not  to  be 
contemned  and  cast  away,  but  continued  to  put  us  in  remembrance  of 
spiritual  things.'  But  in  Edwai'd  VI. 's  time,  he  tried  to  put  a  stop  to 
the  use  of  ashes,  palms,  and  the  Candlemas  lights,  in  15471  though 
the  'holy  bread'  and  sprinkling  with  holy  water  are  still  enjoined  in 
1548  (Strype,  i.  62  ;  Cardwell,  38,  56). 


INTRODUCTION  39 

The  Prayer  Book  does  not  pretend  to  be  a  complete 
directory.  Like  the  medieval  missals,  it  is  meagre  in 
its  ceremonial  directions,  leaving  much  to  'ancient 
custom,'^  as  Cosin  himself  said.  It  can  be  proved 
both  in  the  Prayer  Book  and  in  the  Sarum  Missal  that 
certain  things  have  to  be  done  for  which  there  is  no 
direction  given. ^  Furthermore,  there  were  good  reasons 
why  its  ceremonial  should  be  quietly  left  to  tradition, 
as  it  was  ;  for  a  too  complete  array  of  rubrics  would 
have  led  to  schism,  and  schism  was  more  dreaded  than 
disobedience  in  those  days.  Before  1662,  the  Puritans, 
as  we  have  seen,  were  non-conformists  in  the  strict  and 
only  correct  meaning  of  that  word,  in  the  meaning 
which  they  themselves  gave  to  it.  Since  then,  non- 
conformity was  still  allowed  among  those  Englishmen 
who  remained  in  communion  with  the  Church ;  the 
proper  way  of  interpreting  the  rubrics  was  not  followed, 
because  for  the  sake  of  peace  and  comprehension  the 
neglect  of  the  'interpretation  rubric'  was  allowed. 
Thus  it  was  that  non-conformity  became  a  tradition  in 
the  Church  ;  and,  curiously  enough,  those  very  church- 

1  Seean  interesting  passage  in  Wakeman's  History  of  the  Church  oj 
England  (280)  : — '  If  the  New  Zealander,  made  famous  by  Macaulay, 
should  chance  to  find  a  copy  of  the  present  Prayer  Book  while  he  is 
visiting  the  ruins  of  St.  Paul's  ...  he  would  be  sorely  puzzled  to 
extract  from  the  rubrics  anything  like  a  complete  order  of  service.' 
Of  the  First  Book  he  says : — '  The  fact  is,  the  book  is  unintelligible 
except  on  the  theory  that  it  presupposed  the  existence  of  a  well-known 
system,  and  only  gave  such  directions  as  were  necessary  to  carry  out 
and  explain  the  changes  which  had  been  made.'  Some  directions 
that  had  teen  in  the  First  Book  were  omitted  simply  in  order  to  make 
the  rubrics  as  terse  as  possible,  the  revisers  evidently  relying  upon 
custom:  e.z.  the  omission  of  'or  Deacon'  in  the  rubric  for  the 
reading  of  the  Gospel. 

*  The  priest,  for  instance,  must  return  the  child  after  he  has  bap- 
tized it,  and  it  is  a  difficult  question  whether  this  should  be  before  or 
after  the  signing  with  the  cross.     See  p.  381. 


40  THE  PARSON'S  HANDBOOK 

men  who  are  popularly  considered  to  be  specially 
Anglican  and  law-abiding  are  to-day  non-conformists  in 
exactly  the  same  sense  as  were  the  Puritans  of  the 
Elizabethan  and  Jacobean  era. 

This  comprehensive  tolerance  of  non-conformity  to 
the  Church's  rubrics  was  wise  and  just.  The  history, 
indeed,  of  the  eighteenth  century  shows  that  it  was 
carried  too  far ;  the  history  of  the  seventeenth  century 
shows  that  it  was  not  able  to  avert  the  schism  which  it 
was  designed  to  prevent.  But  it  saved  the  Church 
from  being  swamped  by  Puritanism  in  those  hard  times, 
it  kept  the  bulk  of  the  nation  in  communion  WMth  the 
Catholic  Church ;  and  the  history  of  the  nineteenth 
century  shows  that  this  non-conformity  was  bound 
gradually  to  disappear  as  soon  as  the  old  prejudices 
began  to  die  a  natural  death.  This  curious  lax  admin- 
istration, through  three  centuries,  of  perfectly  definite 
laws  is  a  monument  of  our  national  indifference  to 
logic ;  but  it  is  also  a  monument  of  that  profound  and 
practical  common-sense  which  is  the  peculiar  character- 
istic of  our  race. 

There  can  be  no  doubt  that  the  only  satisfactory 
settlement  of  the  questions  of  ceremonial  will  be 
through  the  constitution  of  an  authoritative  committee 
of  experts,  such  as  is  recommended  by  the  present 
Archbishop  of  York.  Such  a  committee,  deciding  all 
the  questions  brought  before  it  with  strict  impartiality 
and  with  exact  knowledge,  will  secure  the  support  of 
all  loyal  churchmen,  and  will  gradually  establish 
throughout  the  land  a  type  of  service  such  as  the 
Prayer  Book  contemplates,  a  service  unequalled  in 
Christendom  for  dignity,  beauty,  and  reverence. 

But  meanwhile  something  must   be  done,  both  to 


INTRODUCTION  41 

satisfy  the  consciences  of  those  who  cannot  be  content 
with  mere  non-conformity,  and  to  establish  the  cere- 
monial of  the  future  on  a  sound  foundation.  No 
individual,  or  unauthorised  committee  of  individuals, 
has  any  right  to  dictate  in  such  a  matter.  But  yet 
much  may  be  done  in  the  way  of  suggestion ;  for  in 
the  great  majority  of  cases  it  is  now  certain  on  what 
lines  a  committee  of  experts  would  decide.  Some 
things  that  are  now  common  will  no  doubt  have  to 
be  altered ;  but,  as  these  grew  up  during  the  infancy 
of  liturgical  science  in  this  country,  and  are  due  either 
to  ignorance  or  to  a  rather  wanton  exercise  of  private 
judgment,  it  is  far  better  that  they  should  be  altered 
at  once.  I  can  only  say  that  in  this  Handbook  I  have 
tried  to  follow  the  most  reliable  acknowledged  autho- 
rities, and  to  avoid  giving  my  own  private  opinion 
(except  in  small  practical  matters  independent  of  cere- 
monial). I  have  tried  to  make  it  clear  when  it  seemed 
necessary  to  give  my  own  opinion.  I  have  tried  to 
be  entirely  faithful  to  the  principles  that  are  stated  in 
the  Introduction  to  this  book. 

But  in  matters  of  art  I  have  dogmatised,  because  it 
is  impossible  to  do  otherwise.  I  have  given  my  own 
opinions  for  what  they  are  worth ;  but  I  think  I  can 
without  peril  say  that  such  are  the  opinions  also  of  the 
great  body  of  artistic  experts  in  this  country.  This 
book  being  practical,  I  make  no  apology  for  freely 
recommending  those  shops  which  in  my  opinion  are 
the  best  for  the  parson  to  go  to  for  certain  things;  for 
experience  has  taught  me  that  without  some  guide  of 
this  kind  it  is  impossible  for  any  of  us  to  furnish  our 
churches  aright. 

Every  one  who  writes  about  ceremonial  is  certain 
to  be  subject  to  one  of  two  forms  of  criticism ;  either 


42  THE  PARSON'S  HANDBOOK 

that  his  directions  are  too  minute,  or  that  they  are  not 
minute  enough. 

The  answer  to  the  first  objection  is  plain  in  a  prac- 
tical book  of  this  kind.  No  one  is  bound  to  follow 
them  :  it  is  safer,  therefore,  to  give  too  many  directions 
than  too  few.  Half  an  hour  with  a  blue  pencil  will 
reduce  the  ceremonial  to  the  required  simplicity;  but 
faults  of  omission  would  take  much  longer  to  rectify. 

Furthermore,  there  is  undoubtedly  a  right  and  a 
wrong  way  of  doing  everything,  and  therefore  it  is  just 
as  well  to  do  things  in  the  right  way ;  for  unless  one 
has  an  unusually  large  share  of  instinctive  grace  and 
tact,  one  will  otherwise  be  in  danger  of  making  oneself, 
and  also  the  service  one  is  conducting  (which  is  more 
important),  appear  uncouth,  or  queer,  or  ridiculous. 

Ceremonial  directions  often  appear  at  first  sight  to 
be  over-minute.  But  all  the  manners  of  our  everyday 
life  are  governed  by  rules  quite  as  elaborate ;  only, 
being  instructed  in  them  from  our  earliest  childhood, 
we  do  not  notice  them.  Let  any  one  write  out  a  paper 
of  directions  for  the  conduct  of  a  South  Sea  Islander 
at  a  London  dinner-party,  and  he  will  find  that  the 
most  meticulous  ceremonies  ever  held  in  a  church  are 
far  out-distanced.  And  yet  a  person  who  simplifies 
the  ceremonial  of  the  dinner-table  overmuch  becomes 
obviously  disgusting  in  his  behaviour. 

The  ancient  traditions  are  not  extravagant ;  they 
are  really  restraints  upon  private  extravagance.  They 
are,  like  those  of  society,  the  result  of  the  accumulated 
experience  of  many  centuries ;  and  they  were  chosen 
because  they  were  found  to  make  the  service  run 
without  hitch  or  possibility  of  accident,  and  to  give  a 
measure  of  grace  and  dignity  even  to  those  who  are 
naturally  awkward.     How  much  of  the  old  Catholic 


INTRODUCTION  43 

ceremonial  has  been  retained,  even  among  those  who 
are  most  opposed  to  ceremonies,  will  be  clear  to  any 
one  who  compares  the  worship  of  the  barest  church 
with  that  of  a  place  of  worship  which  has  no  such 
traditions. 

One  has  not  to  go  far  to  notice  how  many  of  the 
clergy  and  other  Church  officials  do  as  a  matter  of 
fact  stand  in  very  great  need  of  a  few  elementary 
lessons  in  deportment.  Such  lessons  are  needed  in 
all  civilised  society,  not  to  make  one  stiff  or  cere- 
monious, but  to  prevent  one  being  stiff,  to  make  one 
natural  and  unaffected.  Indeed  the  doings  of  some 
of  the  '  ritualistic  '  clergy  that  cause  offence  are  really 
their  own  private  ideas  of  what  is  reverent  and  seemly, 
and  not  those  of  Church  tradition,  which  is  essentially 
moderate  and  subdued.  On  the  other  hand,  what 
would  be  thought  of  a  state  function,  if  those  who  took 
part  in  it  behaved  like  an  average  cathedral  choir? 
Yet  one  might  expect  as  much  trouble  to  be  given  to 
the  service  of  the  Church  as  to  that  of  the  State. 

To  those  at  the  opposite  extreme,  who  may  urge 
that  my  suggestions  are  not  minute  enough,  I  would 
reply  that  my  object  has  simply  been  to  carry  through 
the  services  of  our  Church,  as  they  stand,  with  the 
ornaments  that  are  ordered ;  and  that,  therefore,  such 
ceremonies,  for  instance,  as  were  used  in  some  parts 
of  the  old  Canon  of  the  Mass  are  outside  my  province. 

It  is  clear  from  the  tenor  of  the  Prayer  Book  that  a 
simplification  of  ceremonial  was  intended ;  and  there- 
fore it  is  not  necessary  in  a  book  of  this  sort  to  work 
in  every  old  ceremony  whether  there  is  a  place  for  it 
or  not.  Furthermore,  it  must  be  remembered  that 
much  of  the  ceremonial  that  we  see  is  not  taken  from 
our  own  traditions,  but  from  foreign  sources.     If  even 


44  THE  PARSON'S  HANDBOOK 

the  old  '  ceremonies '  are  convicted  by  our  Prayer  Book 
of  'great  excess  and  multitude,'  much  more  must  those 
of  later  continental  ritualists  be  out  of  the  question  for 
us.  The  mind  of  the  Prayer  Book  indubitably  is  to 
simplify  rites  and  ceremonies  without  detracting  either 
from  their  grace,  significance,  or  richness.  The  Prayer 
Book  wisely  considers  that  our  people  have  not  the 
same  way  of  expressing  themselves  as  the  Southern 
races ;  and  so,  while  we  '  condemn  no  other  nations,' 
we  have  no  right  to  impose  upon  ourselves  or  upon 
others  that  bondage  to  fresh  tninuticB  of  ceremonial 
which  other  races,  rightly  or  wrongly,  consider  needful. 

At  the  same  time,  it  may  be  urged  against  me  that 
I  have  omitted  one  or  two  matters  for  which  there  is 
something  to  be  said.  My  reply  is  that  I  do  so,  as 
the  lawyers  say,  without  prejudice,  and  simply  on  the 
ground  that,  as  they  are  hardly  practised  at  all,  their 
treatment  at  the  present  time  would  but  encumber  a 
volume  that  is  merely  practical. 

With  regard  to  the  whole  of  the  foregoing  argument, 
it  must  be  remembered  that,  were  it  possible  to  dis- 
prove every  point  of  it,  nearly  all  the  ornaments  of  the 
Rubric  (including  the  censer,  the  two  lights — or  one 
at  the  least— the  chasuble,  dalmatic,  cope,  etc.)  would 
still  be  statutably  binding  upon  us.^  For  they  are 
ordered  by  the  unrepealed  parts  of  the  ancient  canon 
law.  The  seventh  clause  of  25  Hen.  viii.-' continues 
in  its  former  force  the  whole  of  the  canon  law  which  is 
not  repugnant  to  the  laws,  statutes,  and  customs  of 
the  realm,  nor  to  the  damage  and  hurt  of  the  royal 
prerogative.' 

1  Blunt  and  Phillimore,  Book  of  Church  Lavj,  p.  23.  The  whole 
matter  is  dealt  with  in  chap.  ii.  of  that  book.  See  also  an  article  in 
th?  Lazu  Times  for  Oct,  aand,  1898. 


INTRODUCTION  45 

It  seems  certain  that  the  present  increase  in  beauty 
of  worship,  which  is  noticeable  among  all  parties  in 
the  English  Church,  and  indeed  outside  it  as  well,  will 
continue  to  grow,  till  there  is  not  a  single  form  of 
religion  left  that  discards  the  almost  universal  human 
instinct  for  richness  of  ceremonial  worship.  Yet  it 
appears  to  be  not  less  certain  that  freedom  will  be  a 
mark  also  of  the  future,  rather  than  strict  ceremonial 
uniformity.  We  need  not  regret  this  tendency;  for 
such  uniformity  never  did  obtain  in  the  time  when  the 
Church  was  at  peace.  Its  attempted  enforcement,  in 
Rome  or  elsewhere,  is  a  sign  that  the  Church  Catholic 
is  divided. 

This  book  must  not,  therefore,  be  taken  as  the 
attempt  of  an  unauthorised  person  to  dictate  to  his 
brethren.  Whether  they  conform  little  or  much  or 
altogether  is  a  matter  for  them  to  settle  with  their  own 
consciences.  I  have  only  tried  to  show  what  it  is  that 
our  Church  requires.  Those  requirements  leave  many 
degrees  of  ceremonial  open  to  us,  even  within  the 
limits  of  strict  conformity ;  and  the  tolerance  of  non- 
conformity in  the  Church  allows  in  practice  an  even 
greater  freedom.  But,  whether  the  ceremonial  used  is 
little  or  much,  the  services  of  our  Church  should  at 
least  be  conducted  on  the  legitimate  lines,  if  only  that 
they  may  be  freed  from  what  is  anomalous,  irreverent, 
tawdry,  or  grotesque. 


CHAPTER  I 

THE  CHANCEL  AND  NAVE,  AND  THEIR  FURNITURE 

In  planning  a  new  church  it  should  be  remembered 
that  it  is  not  essential,  although  it  is  generally  con- 
venient, for  the  chancel  to  be  raised  one  or  perhaps 
two  steps  above  the  nave.  In  most  old  churches  there 
is  only  a  difference  of  one  step,  in  others  chancel  and 
nave  are  on  the  same  level,  in  some  there  is  even  a 
descent  of  one  step  into  the  chancel.  A  step  makes 
it  easier  for  the  service  to  be  heard ;  but  to  pile  up  the 
chancel  at  a  great  height  above  the  nave  is  an  innova- 
tion that  causes  many  inconveniences.  A  church  is 
not  a  theatre,  and  it  is  not  necessary  or  even  advisable 
that  the  action  in  the  chancel  should  be  displayed 
with  much  prominence.  Especially  where  space  is 
limited  the  fact  must  be  borne  in  mind  that  each  step 
reduces  the  size  of  the  floor.  There  are  many  churches 
where  the  ministers  at  the  altar  have  not  room  to 
move  because  the  architect  has  sacrificed  everything  to 
perching  them  upon  as  many  steps  as  possible. 

The  chancel  should  not  be  crowded  with  benches 
and  desks,  which  has  a  very  bad  effect,  but  should  be 
kept  as  open  as  possible.  In  small  chancels  it  is  cer- 
tainly best  not  to  have  a  surpliced  choir,  so  that  only 
stalls  for  the  clergy  and  a  few  seats  for  servers  are 
needed.    Whatever  choir  there  is  can  then  be  accommo- 

46 


THE  CHANCEL  AND  NAVE  47 

dated  in  a  gallery  with  the  organ,  which  will  increase 
reverence,  economise  space,  and  improve  the  quality 
of  the  singing. 

I  do  not  think  there  can  be  much  doubt  that  this  is 
the  ideal  arrangement  even  in  most  large  churches. 
Except  in  '  Quires  and  Places  where  they  sing,'  that  is 
to  say  in  cathedral,  collegiate,  and  suchlike  churches, 
surpliced  choirs  are  a  nineteenth  century  innovation, 
and  still  in  the  experimental  stage.  And  surely  the 
old  plan  was  a  wise  one :  cathedral  and  collegiate 
churches  have  two  qualifications  for  such  choirs,  which 
most  parish  churches  have  not ;  they  possess  real 
structural  quires  a  good  distance  from  the  sanctuary — 
not  merely  chancels ;  and  their  foundations  allow  of 
careful  supervision  and  constant  musical  training  of 
the  boys.  There  is  something  to  be  said  for  excep- 
tionally large,  rich,  and  central  churches  starting 
foundations,  becoming,  in  fact,  collegiate;  but  many 
parsons  are  beginning  to  ask  themselves  whether  in 
ordinary  parish  churches  the  innovation  has  justified 
itself.  Its  ethical  and  musical  bearings  are  beyond 
the  province  of  this  book ;  one  can  only  say  that  the 
behaviour  of  choirs  and  the  quality  of  the  music  they 
produce  in  average  parish  churches  suggests  that  we 
are  in  need  of  some  reformation  in  the  matter. 

For  these  reasons  alone  it  is  probable  that  such 
choirs  will  tend  to  decrease  amongst  us.  We  are  not 
at  present  a  musical  nation,  as  is  proved  by  the  fact 
that  we  maintain  a  great  company  of  organ-grinders, 
and  in  other  ways  batten  on  the  musical  refuse  of 
other  countries.  As  we  become  more  musical,  the 
number  of  men  and  boys  in  our  choirs  will  probably 
decrease  ;  we  shall  no  longer  try  to  herd  in  as  many  as 
the  chancel  can  possibly  hold,  for  we  shall  seek  less 


48  THE  PARSON'S  HANDBOOK 

for  noise  and  more  for  music;  we  shall  have  more 
practices  and  insist  that  they  are  attended,  and  the 
braver  choirmasters  will  even  refuse  to  admit  choristers 
who  cannot  sing.  Consequently  choirs  will  become 
much  smaller.  Many  churches  will  be  content  with 
four  or  even  two  paid  rulers,  to  lead  the  singing  and 
chant  the  alternate  verses  of  the  psalms  and  canticles. 
I  think  that  as  the  choirs  decrease  the  congregations 
will  increase. 

Perhaps  with  these  modifications  the  surpliced  choir 
will  survive,  at  least  in  places.  The  question  will  no 
doubt  settle  itself  on  musical  grounds.  But  the  artist  and 
the  ecclesiologist  would  come  to  pretty  much  the  same 
conclusion  as  I  have  prophesied  for  the  musician. 
Ecclesiastical  precedent  is  against  surpliced  choirs  in 
ordinary  parish  churches,  and  large  choirs  are  not 
conducive  to  reverence.  ^sthetically,  there  is  a 
distinct  loss  in  crowding  the  chancel  with  a  mass  of 
white ;  indeed,  in  the  days  when  colour  effect  was 
understood,  the  surplices  (in  the  cathedral  churches, 
which  had  choirs)  were  covered  nearly  all  the  year  with 
black  cloth  copes  (which  were  more  like  black  gowns 
than  ceremonial  copes),  and  traces  of  this  still  remain 
in  the  boy's  gowns  at  Lincoln  and  the  purple  gowns  at 
Norwich  Cathedral.  As  for  parish  churches,  the  in- 
ventories show  an  extraordinarily  small  number  of  sur- 
plices and  rochets,  which  puts  the  non-existence  of 
surpliced  choirs  in  the  ordinary  parish  church  beyond 
a  doubt.  There  were  just  a  few  exceptionally  placed 
churches  where  a  few  boys  sang  in  the  choir,  as  St. 
Peter's,  Cornhill,  where  there  were  seven  boys'  sur- 
plices.i     In  the  same  way  there  is  evidence  that  in 

1  'vii  surplices  for  children  for  the  quire,'  in  1546.     Comper  in 
Some  Principles ,  124. 


THE  CHANCEL  AND  NAVE  49 

large  parish  churches  there  were  rulers,  who  had  seats 
in  the  midst  of  the  choir  in  imitation  of  the  cathedrals.^ 
We  learn  also,  from  an  interesting  passage  in  the  Sarum 
Customary,  that  provision  was  made  for  such  an  imita- 
tion of  the  cathedral  use  in  parish  churches,  the  boys 
('  if  there  are  any  ')  standing  in  front  of  the  choir  stalls, 
while  other  'clerks'  occupied  places  to  the  east  of  what 
we  should  call  the  clergy-stalls,  just  as  they  do  nowa- 
days.^  I  do  not  suggest  that  we  are  to  be  bound  by 
medieval  precedent  as  to  the  number  of  choristers  we 
employ;  but  I  do  say  that  surpliced  choirs  have  been 
largely  introduced  simply  because  they  were  thought 
to  be  'high  church,'  and  that  this  idea  was  a  mistaken 
one,  whether  a  '  high  churchman '  be  regarded  as  a 
scrupulous  obeyer  of  the  Prayer  Book,  or  as  a  follower 
of  Caroline,  or  Medieval,  or  even  of  modern  Con- 
tinental customs.  This  idea,  then,  being  disposed 
of,  we  must  judge  surpliced  choirs  by  their  fruits — 
musical,  moral,  artistic,  and  devotional.  That  judg- 
ment is  now  being  formed ;  and  I,  for  one,  shall  not  be 
surprised  if  the  result  is  not  to  prove,  as  usual,  that 
the  old  ways  are  best. 

The  stalls  for  the  clergy  may  face  north  and  south, 
or  they  may  be  '  returned '  and  all  face  east ;  they 
should  not  face  west.^     Ancient  precedent  is  in  favour 

1  £./^.  at  Wycombe  there  were  four  stools  for  the  rulers,  showing, 
says  Mr.  Hope,  '  the  adoption  by  parish  churches  of  the  uses  of 
cathedral  and  collegiate  churches.'  /uv.  of  Wycombe,  12,  17. 
Again,  at  St.  Peter  Mancroft,  Norwich,  there  was  one  book  for  the 
rulers  ('Itni.  a  boke  for  the  Rectores  chori'),  and  there  was  one 
gradual  for  children  ('  Itm.  a  litle  graill  whos  first  leife  begynnyth 
wt.  the  Kalender  &  servyth  for  Childern  ')  ;  yet  this  church  possessed 
no  less  than  ten  missals. 

2  See  note  on  p.  50. 

2  See  the  declaration  of  the  Bishops  in  1661  (p.  195),  which,  strictly, 
is  in  favour  of  the  stalls  facing  east. 

D 


50  THE  PARSON'S  HANDBOOK 

of  returned  stalls,  even  in  small  parish  churches;^  and, 
though  some  congregations  may  not  yet  be  ready  for 
them,  they  have  great  practical  advantages  in  assisting 
the  devotions  of  the  clergy,  in  preventing  the  clergy 
staring  at  the  people,  and  in  keeping  the  choir-boys 
under  better  control.  The  clergy  will  sit  in  order:  the 
curate  of  the  parish  occupying  the  Decani  stall,  the  first 
on  the  south  side,  the  senior  assistant  curate  having 
that  of  the  Precentor  {Canto?'is),  the  first  on  the  north 
side,  the  second  assistant  curate  will  sit  in  the  second 
stall  on  the  Decani  side,  and  other  clergy  and  choristers 
will  similarly  sit  in  order  on  both  sides,  the  senior 
being  farthest  from  the  altar,  subject,  of  course,  to 
musical  and  other  considerations. ^  A  second  shelf 
for  keeping  books  will  be  useful  in  all  the  stalls,  and 
divisions  should  be  made  so  as  to  keep  each  person's 
books  separate.  Where  there  are  rulers  of  the  choir, 
these  will  need  a  lectern  and  stools  in  the  midst  of  the 
chancel. 

Boys  should  not  be  allowed  to  sit  close  together.  In 
the  case  of  small  chancels,  the  floor  space  may  some- 
times be  increased  by  giving  them  no  desks,  but  only 

1  They  were  long  continued  in  many  places.  The  Puritan  Cart- 
wright  objected  in  1573  that  '  the  minister  sitteth  in  the  chancel,  with 
his  back  to  the  people.'  Bishop  Wren  in  1636  appealed  to  post- 
Reformation  practice  in  favour  of  the  custom  [Parentalia,  78). 

2  '  De  Ordinaciotie  Chori  in  Ecclesiis  Conventualibus  vel  Parochi- 
alibus.  In  superiori  gradu  duo  principalium  personarum  stalla  chori 
sunt  terminalia  ;  scilicet  in  introitu  chori  ex  parte  occidentali  a  dextris 
est  stallum  excellencioris  persone  ipsius  ecclcsie,  vice  decani :  et  a 
sinistris  secundarie  persone,  vice  cantoris  :  deinde  ex  parte  dextera 
stent  presbiteri  et  alii  clerici,  qui  etate  et  moribus  exigentibus  in 
superiori  gradu  tollerantur  ex  dispensacione.  Juxta  illos  vero  ex 
parte  orientali  stent  ceteri  clerici  juniores,  et  dicuntur  clerici  de 
secunda  forma.  Pueri  vero  si  habeantur  in  area  sint  stantes  et 
dicuntur  clerici  de  prima  forma.  Simili  modo  ordinantur  clerici 
ex  alia  parte  chori.' — Customary,  14. 


THE  CHANCEL  AND  NAVE  51 

a  strip  of  dark  matting  to  kneel  upon,  though  the  better 
way  is  to  clear  such  a  chancel  altogether  of  the  choir, 
when  this  can  be  done. 

No  wood-  or  metal-work  that  can  possibly  come  in 
the  way  should  have  sharp  edges  or  corners ;  nor  should 
any  one  be  allowed  to  drive  a  nail  into  the  stalls  for 
the  purpose  of  fixing  decorations. 

The  lighting  of  choirs  by  flaring  gas-standards  is  a 
practice  much  to  be  avoided  (still  more  so  when  two 
gaudy  brass  gasaliers  are  placed  near  the  altar).  These 
things  are  nearly  always  very  offensive  in  appearance. 
They  destroy  the  beauty  of  the  altar,  which  should  be 
kept  in  a  quiet  light  (as  any  one  can  find  out  by  lighting 
the  two  standard  candle-sticks  and  turning  down  the 
gas) :  they  get  in  the  way  :  they  are  costly  :  they  waste 
a  great  deal  of  gas ;  and  they  contribute  towards  spoil- 
ing and  dirtying  everything  in  the  church.  There  are 
many  other  ways  of  managing  the  light.  For  instance, 
incandescent  burners  may  be  fixed  out  of  sight  at  the 
side  of  the  choir;  in  which  case  their  reflectors  should 
throw  the  light  on  to  the  stalls;  and  two  burners  on 
each  side  will  suffice  for  a  not  very  large  church.  If 
the  burners  are  fixed  on  standards,  it  is  best  that  these 
should  be  plain  and  stand  in  the  midst  of  the  benches  : 
a  shade  to  throw  the  light  on  the  books  will  be  useful 
to  the  singers,  will  try  the  eyes  of  the  congregation 
less,  give  a  better  effect  in  the  chancel,  and  economise 
gas.  If  oil-lamps  are  used,  they  too  should  be  well 
shaded.  In  those  churches  that  are  fortunate  enough 
to  have  electric  light,  it  is  generally  better  not  to  use 
the  old  gas-fittings  (which  may  conveniently  be  got  rid 
of  at  the  installation);  for  electric  lighting  lends  itself 
to  peculiarly  light  and  graceful  methods.  Anything 
like  throwing  a  theatrical  light  on  to  the  altar  or  reredos 


52  THE  PARSON'S  HANDBOOK 

is  strongly  to  be  condemned — it  is  a  horrible  vulgarism. 
Gas  or  electric  lights  on  the  altar  itself  are  intolerable. 
The  general  rules  about  all  lighting,  whether  in  nave 
or  choir,  should  be, — that  it  be  of  as  simple  and  un- 
obtrusive nature  as  possible,  that,  if  possible,  it  be  not 
obtained  by  naked  gas-jets  burning  to  waste,  that  it  be 
not  placed  at  any  height,  but  that  the  principal  aim  be 
to  place  it  near  to  where  it  is  wanted  for  the  people  to 
see  their  books,  so  that  there  is  as  much  quiet  shade 
in  the  church  as  possible.  The  less  gas  burned  the 
better.  People  are  more  drawn  to  and  impressed  by 
a  church  that  is  not  filled  with  flaring  light,  though 
often  they  do  not  know  the  reason ;  and  the  present 
craving  for  a  fussy  crowd  of  candles  on  the  altar  is  in 
great  measure  caused  by  the  want  of  a  reasonable  pro- 
portion of  light  and  shade  in  the  rest  of  the  church. 

The  service  books  should  be  well  bound  and  stamped 
on  the  outside  Choristers  with  a  number,  Choristers: 
Boys  with  a  number,  and  Decani,  Decani  ii.,  Cantoris, 
etc.  The  boys  should  not  be  allowed  to  use  any 
but  those  marked  for  them,  as  they  have  incurable 
destructive  tendencies. 

Hymn-papers  should  be  filled  in  every  week  by  the 
librarian,  and  placed  one  in  each  clergy-stall,  and  two 
or  three  on  each  shelf  for  the  choir.  If  they  are 
printed  altogether  in  red  ink,  the  numbers  will  be  more 
easily  seen  when  written  in  black.  It  will  also  lessen 
the  danger  of  false  numbers  being  given  out,  if  the 
place  for  the  hymns  be  arranged  in  a  column  some- 
what apart  from  that  for  the  chants,  etc. 

If  the  public  notices  to  be  given  out  are  written  in 
a  book,  it  serves  to  keep  a  useful  record. 

The  ErOod-Screen. — If  the  chancels  are  to  be  as  they 
were  '  in  times  past '  we  must  certainly  stand  out  against 


THE  CHANCEL  AND  NAVE  53 

that    dislike    of    Rood-screens   which   is   common    to 
Puritans  and  Roman  Catholics.     There  can  be  little 
doubt  that  the  most  appropriate  position  theologically, 
as  well  as  the  most  impressive,  for  the  Rood  or  Crucifix 
is  the  ancient  place  on  the  chancel-screen,  or,  when 
there  is  as  yet  no  screen,  on  a  beam  running  across  the 
chancel  arch.     Reverence  would  suggest  a  great  reserve 
in  the  use  of  crucifixes,  which  should  not  be  dotted 
about   the   church    in   the   way  one   sometimes   sees. 
Nothing  can   well  be   more   impressive  than  the  use 
of  one  large  crucifix  on  the  screen,  and  that  alone. 
Figures  of  St.  Mary  and  St.  John  were  generally  placed 
on  either  side  of  the  Rood,  and  sometimes  other  figures 
also.     The  Rood-loft  was  a  common  place  also  for  the 
organ  and  for  musicians.     It  should  be  a  substantial 
structure,  resting  on  its  beams  and  on  the  open  screen 
below  it.     Two,  four,  or  six  candles  on  the  Rood-loft 
are  m  conformity  with  ancient  custom, ^  and  look  most 
impressive  if  the  church  is  kept  in  proper  shade :  they 
also  have  a  good  effect  in  daylight.     I  do  not  think 
there  is  any  difference  of  opinion  among  artists  as  to 
the   great  value  of  a  well-designed  Rood-screen.     It 
should,  of  course,  not  be  solid  except  in  cathedral  and 
collegiate  churches  (in  the  former  there  should  be  an 
altar  against  its  west  side); 2   but   it  gives  the   most 
splendid  opportunity  to  the  sculptor  and  painter.     The 

^  The  lights  on  the  Rood-loft  were  allowed  to  remain  by  the  Injunc- 
tions of  1538,  when  many  other  lights  were  forbidden.  But  the 
Injunctions  of  1547  forbade  all  candk-s  except  the  '  two  lights  upon 
the  high  altar,  before  the  sacrament,  which  for  tlie  signification  that 
Christ  is  the  very  true  light  of  the  world,  they  shall  suffer  to  remain 
still.'  If,  therefore,  these  latter  Injunctions  could  be  shown  to  have 
the  authority  of  Parliament,  then  the  Rood-lights  would  not  be 
ornaments  of  the  Rubric. 

-  At  Durham  there  was  a  triptych  behind  this  'Jesus  Altar'  against 
the  choir-screen.— A'/to  of  Durham,  29. 


54  THE  PARSON'S  HANDBOOK 

screen  should  be  of  stone  or  wood  and  not  a  mere  iron 
grating ;  but  at  the  same  time  it  must  not  block  out 
the  high  altar,  nor  hide  the  occupants  of  the  stalls,  in 
a  parish  church. 

There  are  many  good  ways  of  disposing  the  organ. 
To  block  up  a  chapel  with  it  is  a  bad  way.  The  recent 
committee  under  the  Bishop  of  Chester,  which  reported 
on  the  subject,  showed  that,  for  the  sake  of  the  instru- 
ment itself,  it  should  not  be  crammed  into  positions  of 
this  sort.  Our  old  country  churches  were  not  built  to 
contain  a  large  organ ;  there  is  no  place  for  one,  and 
therefore  a  chapel,  often  the  only  chapel,  has  been 
taken,  to  the  destruction  of  the  church's  beauty  and 
the  great  detriment  of  the  organ's  power.  If  the  little 
'  Positive  Organ,'  charming  in  appearance  and  excellent 
in  tone,  had  been  invented  earlier,  many  a  lovely  old 
church  would  have  been  spared  from  hideous  deface- 
ment. For  larger  organs  some  kind  of  loft  should,  if 
possible,  be  built.^  Organ-pipes  should  be  left  their 
natural  colour,  \\hich  is  a  very  good  one:  the  decora- 
tions one  generally  sees  are  execrable. 

There  can  be  little  doubt  that  the  best  arrangement 
both  for  music  and  for  ceremonial  in  many  churches  is 
the  old-fashioned  one  of  a  west  gallery,  containing  both 
organ  and  choir.  This  has  the  additional  advantage 
of  allowing  for  a  mixed  choir.  The  choristers  can  still 
take  part  in  the  procession,  slipping  off  their  surplices 
in  the  vestry,  or  going  as  they  are  into  the  gallery,  when 
the  procession  is  over. 

The  Pulpit  IS  ordered  by  Canon  83  to  be  '  provided 

1  At  Durham  there  were  three  'pair  of  organs.'  One  stood  'over 
the  choir  door'  and  was  only  used  at  principal  feasts.  The  second 
stood  '  on  the  north  side  of  the  choir.'  The  place  of  the  third  is  not 
mentioned. — Rita  of  Durham,  14. 


THE  CHANCEL  AND  NAVE  55 

in  every  church,'  and  to  be  'comely  and  decent'  and 
'seemly  kept.'  It  may  be  in  almost  any  part  of  the 
church,  the  usual  place  being  at  the  side  of  the  nave. 
My  own  opinion  is  that  the  south  side  is  the  best  for 
every  one  who  is  not  left-handed  ;  for  the  preacher, 
having  his  freer  side  towards  the  people,  is  able  to 
speak  right  across  the  church  with  more  ease  and  self- 
command. 

It  is  curious  to  notice  how  few  modern  pulpits  are 
well  placed  or  adequately  fitted.  As  a  rule  they  are 
pushed  too  far  back  against  the  chancel,  and  too  much 
at  the  side  of  the  church.  Often  they  are  half  under 
a  pier-arch,  and  the  preacher  as  a  consequence  has  to 
strain  his  voice  in  order  to  be  heard,  or  is  not  heard 
by  half  the  congregation.  The  old  architects  seldom 
made  this  mistake;  they  placed  their  pulpits  well  into 
the  nave,  and  the  preacher  stood  high  enough  to  have 
a  good  command  of  his  hearers. 

Generally,  too,  of  late  years,  expensive  and  very  ugly 
stone  pulpits  have  been  set  up.  Of  course,  there  is 
nothing  wrong  in  itself  about  a  stone  pulpit ;  but  a 
wooden  one  has  these  great  advantages — that  it  is 
warm,  smooth,  and  clean  to  the  preacher's  hand ;  that 
\x.  furnishes  a  church,  giving  it  warmth  and  colour;  and 
that  it  can  be  easily  moved. 

If  an  immovable  stone  pulpit  is  to  be  set  up,  a  small 
platform  should  first  be  knocked  together,  and  care- 
fully tried  in  different  positions;  it  should  be  moved 
about  until  the  spot  is  found,  where  (i)  the  voice  rings 
truest  and  clearest  with  least  effort,  (2)  gesture  becomes 
most  easy  and  unstrained,  (3)  the  largest  part  of  the 
congregation  can  be  seen.  It  will  generally  be  found 
that  the  same  place  will  be  best  for  all  three  purposes. 
In  the  case,  for  instance,  of  a  church  with  two  aisles ; 


56  THE  PARSON'S  HANDBOOK 

if  the  pulpit  be  brought  well  away  from  the  pier-arches, 
it  will  be  found  not  only  that  the  acoustics  are  much 
improved,  but  also  that  he  can  see  (and  consequently 
be  seen  by)  a  far  larger  proportion  of  those  who  sit  in 
the  aisles.  Or  again,  in  a  church  with  no  aisles,  if, 
instead  of  the  pulpit  being  stuck  against  the  wall,  it 
project  into  the  church,  the  preacher  will  not  only  find 
it  easier  to  speak,  but  also  to  move,  having  no  longer 
the  fear  of  hitting  the  wall. 

The  pulpit  should  not,  as  a  rule,  be  east  of  the 
easternmost  row  of  seats,  but  should  project  a  row  or 
two  into  the  seats  on  its  side.  As  for  height,  I  would 
suggest  that  the  floor  of  the  pulpit  be  not  lower  than 
the  shoulders  of  the  people  when  they  are  sitting  down. 

In  the  pulpit  itself  everything  should  be  avoided  that 
tends  to  make  a  preacher  nervous  or  awkward.  The 
steps  to  the  pulpit  are  often  better  behind  and  out  of 
sight,  but  in  this  case  there  should  be  a  door,  or  at 
least  a  wooden  bar,  so  that  the  occupant  need  not  fear 
the  fate  of  Eli.  The  sides  of  the  pulpit  should  not  be 
so  low  down  that  the  hands  dangle  helplessly  :  English- 
men as  a  rule  find  their  hands  rather  in  the  way,  and 
they  will  speak  much  better,  and  avoid  fingering  their 
garments  much  more,  if  they  can  rest  their  hands  quite 
comfortably  on  the  sides  of  the  pulpit.  I  would  suggest 
thirty-eight  to  forty  inches  as  a  convenient  height  for  men 
of  average  size ;  it  is  best  to  err  on  the  side  of  height. 
Where  the  sides  of  the  pulpit  are  too  low,  a  rounded 
wooden  rail  can  easily  be  fitted  on  to  them,  and  it  can 
very  often  be  made  to  look  well :  the  rail  gives  a  rest 
for  the  fingers,  it  makes  gesture  more  ready,  the  hands 
not  having  to  be  lifted  so  high,  and  at  the  same  time  it 
leaves  the  top  of  the  pulpit  (which  should  be  at  least  four 
or  five  inches  broad)  quite  free  for  books.    Every  pulpit 


THE  CHANCEL  AND  NAVE  57 

should  also  have  a  shelf,  with  a  little  ledge,  large 
enough  to  hold  the  books,  a  handkerchief,  etc. ;  this 
also  helps  to  prevent  the  preacher  hanging  himself 
over  the  pulpit.  On  the  shelf  there  should  be  always 
a  decent  bible,  a  prayer  book  and  hymn  book,  and  a 
copy  of  the  bidding  prayer  (which  may  be  written  on 
the  fly-leaf  of  the  prayer  book).  These  books  should 
not  be  too  large  to  be  put  conveniently  on  the  shelf,  as 
anything  that  is  in  danger  of  tumbling  over  adds  to  the 
constraint  of  the  preacher.  They  should  be  stamped 
Pulpit,  and  on  no  account  ever  be  removed. 

There  should  always  be  a  desk  for  those  who  use 
notes  or  manuscript.  This  desk  should  not  be  made 
of  cheap,  shaky  metal  with  thin  edges.  It  should  be 
substantial,  with  rounded  edges  that  do  not  cut  the 
hands.  It  should  be  firm,  and  readily  adjustable  both 
as  to  height  and  slope.  It  should  also  be  removable  : 
the  clergy  of  a  church  sometimes  forget  that  strange 
preachers  may  be  seriously  inconvenienced  by  the 
presence  or  by  the  absence  of  a  desk.  Metal  is  better 
for  this  purpose  than  wood.  But  here  as  elsewhere  it 
is  well  to  remember  that  there  is  nothing  particularly 
ecclesiastical  or  sacred  about  brass.  It  is  better  to 
cover  it  with  a  cloth,  but  the  Church  nowhere  orders 
that  such  cloths  should  follow  the  colour  of  the  seasons: 
the  pulpit  is  not  an  altar,  and  its  hangings  should 
be  chosen  with  a  view  to  permanent  use,  only  to  be 
replaced  by  something  of  another  colour  and  material 
during  Lent.  The  desk  should  look  across  to  the 
opposite  corner  of  the  church,  and  not  due  west. 

A  round  hole  should  be  made  on  the  shelf  under  the 
desk,  to  hold  a  watch,  even  if  there  is  a  clock  in  the 
church  ;  for  some  men  are  short-sighted.  Better  still 
is  a  horizontal  clock  fitted  into  the  top  of  the  pulpit. 


58  THE  PARSON'S  HANDBOOK 

The  congregation  will  often  have  cause  to  be  grateful 
if  there  is  a  clock  within  sight  of  the  preacher.  In 
most  small  churches  a  plain  round  clock  on  the  west 
gallery  or  wall  will  be  a  convenience. 

A  small  fixed  seat  may  be  set  in  a  very  large  pulpit, 
but  not  in  one  of  average  size  (thirty-six  inches  inside 
diameter).  Many  old  pulpits  are  only  thirty  inches 
across.  Although  tastes  differ  in  the  matter,  it  is  often 
true  that  a  large  pulpit  makes  a  fidgety  preacher. 

If  there  is  a  tumbler  of  water,  it  must  be  kept  in  an 
absolutely  safe  place;  for  instance,  in  a  niche  under 
the  front  shelf. 

The  question  of  sounding-boards  depends  upon  the 
acoustic  properties  of  the  church.  Often  a  curtain  of 
tapestry  behind  the  preacher  will  be  an  assistance :  it 
also  serves  to  rest  the  eyes  of  the  congregation.  A 
hanging  round  the  front  of  the  pulpit,  covering  the 
sides  but  not  the  base,  may  often  hide  a  multitude  of 
architectural  sins. 

In  nothing  are  pulpits  more  badly  managed  than  in 
the  method  of  Hghting.  It  may  be  laid  down  as  an 
axiom  that  the  lights  should  be  turned  low  during  the 
sermon ;  for  this  disposes  the  congregation  to  listen 
and  not  to  stare  about,  rests  their  eyes,  purifies  the 
atmosphere,  lessens  the  heat,  spares  the  decorations, 
and  reduces  expense.  Therefore  the  pulpit  must  have 
an  independent  supply  of  light  of  its  own. 

This  should  not  be  supplied  by  two  unguarded 
candles  on  the  shelf,  unless  the  preacher  is  absolutely 
determined  to  court  martyrdom.  As  a  matter  of  fact, 
however,  when  preachers  find  themselves  placed  so 
near  the  fire,  they  take  such  care  to  avoid  it  that  they 
remain  throughout  their  discourse  as  impassive  as 
statues.     When  the  candles  are  guarded,  the  preacher 


THE  CHANCEL  AND  NAVE  59 

is  equally  under  restraint ;  for  he  is  afraid  of  breaking 
the  glass,  and  the  fear  of  being  ridiculous  makes  him 
awkward.  No  candle-bracket  of  any  sort  or  kind  on  the 
shelf,  or  within  possible  reach  of  the  preacher,  is  tolerable. 

There  remains  another  common  alternative,  that  of 
placing  a  gas-bracket  near  the  pulpit  j  but,  if  the  pulpit 
projects  sufficiently  into  the  church,  the  gas-bracket 
will  often  be  too  far  away.  And  in  any  case  it  will 
need  a  separate  connection. 

If  there  is  a  gas-burner,  candle,  or  other  naked  light 
near  the  pulpit,  it  will  be  very  trying  to  the  eyes  of  the 
congregation  ;  it  will  thus  cause  them  to  look  anywhere 
but  at  the  preacher  (whom  indeed  it  often  renders 
nearly  invisible).  Besides  this,  it  generally  gives  a 
very  poor  light  for  the  notes  on  the  desk.  Therefore, 
if  gas  be  used  it  must  be  completely  shaded. 

What  is  wanted  is  a  iiood  of  light  on  the  desk,  and  a 
clear  light  on  the  preacher,  with  no  visible  flame  at  all. 
This  can  be  easily  obtained  by  hanging  a  lamp  over 
the  pulpit.  The  lamp  should  hang  from  a  chain,  fixed 
either  to  the  roof,  or,  if  the  wall  is  not  too  far,  to  an 
iron  bracket  projecting  from  the  wall  some  height  above. 

It  should  be  suspended  rather  in  front  of  the  preacher 
and  over  the  desk,  at  such  a  height  that  it  can  just  be 
reached  by  any  one  in  the  pulpit,  which  will  be  found 
to  mean  that  it  is  well  out  of  the  way  of  the  most 
violent  gesticulation.  A  pulley  and  chains  will  be 
convenient  for  tending  the  lamp ;  but  this  is  often  not 
necessary  if  the  vessel  be  removable  from  below.  This 
lamp  will  of  course  be  shaded.  If  a  silk  shade  is  used 
it  must  be  quite  plain  :  red,  or  green,  or  dark  yellow 
are  good  colours,  lined  with  white.  But  the  best  plan 
of  all  is  to  have  a  copper  reflector  round  the  top  of  the 
chimney  with  a  copper  cup  round   the  flame ;  in  this 


6o  THE  PARSON'S  HANDBOOK 

way  the  rays  of  light  are  rejected  with  clear  mellow 
brightness  on  to  the  desk  and  the  preacher,  while  no 
flame  at  all  is  visible.  The  best  designed  lamps  of  this 
as  of  other  kinds  are  made  by  Mr.  W.  A.  S.  Benson, 
82  New  Bond  Street.  They  burn  crystal  oil,  and  can 
be  lighted  and  turned  out  as  easily  as  gas.  Lamps 
need  to  be  lacquered,  as  otherwise  they  are  difficult  to 
clean.     It  is  best  to  light  them  before  the  service. 

The  Eeading-Pew  or  lectern  may  be  beautiful  or 
ugly,  artistic  or  commercial,  according  to  the  spirit  of 
the  people  who  gave  it.  It  can  be  cheap  or  dear,  of 
wood  or  metal,  according  to  their  means ;  but  it  may 
be  something  other  than  a  brass  eagle  without  any 
offence  against  orthodoxy.  Indeed  this  type  of  lectern 
was  not  invented  for  reading  the  lessons  at  all,  but  for 
the  epistle  and  gospel,  or  for  the  use  of  the  rulers. 
One  thing  is  essential  to  it, — that  the  desk  be  of  a  con- 
venient height  and  angle,  and  do  not  come  between 
the  reader's  head  and  the  congregation.  From  the 
platform  to  the  lower  edge  of  the  desk  forty-eight  inches 
is  a  good  height.  There  is  plenty  of  ancient  precedent 
for  much  higher  lecterns,  but  they  were  used  for  singing 
the  service  in  the  choir,  and  not  for  reading  to  the 
people.  Like  the  pulpit,  the  lectern  should  be  placed 
where  the  voice  is  best  heard ;  for  our  rubric  (as  well 
as  common-sense)  orders  that  the  reader  shall  so  stand 
'  as  he  may  best  be  heard.'  It  may  be  on  the  opposite 
side  to  the  pulpit,  and  not  too  near  the  chancel.  It 
should  stand  on  a  platform  at  least  a  foot  above  the 
floor  of  the  nave,  and  should  certainly  not  be  on  a 
lower  level  than  the  choir. 

The  above  remarks  are  for  the  benefit  of  those 
churches  where  the  lessons  are  read  from  what  is 
practically  the  gospel-lectern.     Wherever  possible  this 


THE  CHANCEL  AND  NAVE  6i 

lectern  should  be  brought  into  the  choir  and  put  to  its 
proper  use.  A  new  lectern  may  then  be  designed  on 
the  lines  of  a  small  pulpit,  in  fact  the  '  Reading-Pew '  of 
the  rubric  in  the  Commination  service.  This  reading- 
pew  in  a  church  of  average  size  may  well  be  built  into 
the  chancel-wall,  or  constructed  in  the  Rood-screen. 
In  large  churches  it  may  be  brought  into  the  nave, 
leaving  at  least  a  procession-path  between  it  and  the 
screen,  and  generally  it  will  be  on  the  opposite  side  to 
the  pulpit.  Such  a  reading-pew  of  wood  can  be  put  up 
at  small  cost,  and  a  competent  architect  will  make  it  a 
very  comely  piece  of  furniture,  if  he  is  told  that  it  is  for 
convenience  in  reading,  and  not  hampered  by  notions 
about  gospel-lecterns.  Only  it  must  be  remembered 
that  the  top  of  such  a  reading-pew  (or  its  desk  if  the  top 
be  low)  must  be  higher  and  larger  than  the  desk  of  a 
pulpit,  so  that  it  can  carry  a  heavy  bible  at  a  height  con- 
venient for  reading.  The  suggestions  as  to  height  and 
hangings  apply  of  course  to  every  kind  of  reading-pew. 
The  Qospel-lectern  may  stand  in  any  convenient 
place  in  the  chancel.  It  may  be  used  for  the  epistle 
as  well  as  for  the  gospel,  and  may  conveniently  stand 
for  this  purpose  on  the  north  side  near  the  chancel- 
gates.^  The  use  of  the  Rood-loft  for  gospel  and  epistle 
lecterns  does  not  concern  us  here.^     Many  churches 

1  At  Durham  the  'lectern  of  brass,  where  they  sung  the  epistle  and 
gospel'  stood  'at  the  north  end  of  the  High  Altar.'  It  Lad  a  gilt 
pelican  on  the  top,  '  whereon  did  lie  the  book  that  they  did  sing  the 
epistle  and  gospel.' — Rites  of  Durham,  ii. 

2  At  Salisbury  the  Epistle,  Gradual,  Alleluya,  and  Gospel  were  sung 
from  the  Rood-loft  on  all  great  days ;  on  other  days  from  the  choir- 
step. — Sarum  Customs,  68-74,  100-102.  This  does  not  seem  to 
have  been  the  practice  in  parish  churches,  where  the  approach  to 
the  Rood-loft  is  generally  too  small  for  ceremonial  purposes.  The 
loft  was  probably  used  in  such  churches  by  the  musicians  only. — Cf. 
Comper,  Some  Principles,  119  ff. 


62  THE  PARSON'S  HANDBOOK 

are  not  suited  for  a  gospel-lectern,  as  those  where 
there  is  only  one  priest,  or  those  where  the  chancel  is 
too  small,  or  where  there  is  no  place  whence  the 
epistle  and  gospel  can  be  well  heard  except  from  the 
top  of  the  chancel-steps. 

In  large  churches  where  there  are  rulers  a  lectern  may 
stand  for  them  in  the  midst  of  the  choir,  facing  east.^ 
This  lectern  may  be  higher  than  the  gospel-lectern, 
and  will  generally  need  two  candles  for  reading  by. 
All  lecterns  may  be  draped  with  a  cloth  (of  any  colour) 
and  they  may  be  of  the  eagle  or  of  any  other  type." 

Book-markers  are  a  convenience,  but  not  an  ecclesi- 
astical ornament,  needing  a  particular  treatment.  To 
change  them  with  the  seasons  is  unauthorised,  unneces- 
sary, and  rather  damaging  to  the  book.  Red  or  blue 
are  good  colours.  Reverence  would  suggest  a  sparing 
use  in  these  and  similar  things  of  crosses  and  other 
very  sacred  symbols. 

Lectern-cloths  are  among  the  ornaments  of  our 
rubrics,  and  often  they  will  greatly  improve  the  appear- 
ance of  a  lectern.  The  usual  pattern  is,  however,  not 
a  good  one :  the  lectern-cloth  should  be  a  strip  of 
handsome  material  (unembroidered  for  preference)  as 
wide  as  the  desk,  and  long  enough  to  hang  not  only 
over  the  front,  but  over  the  desk  to  a  longer  distance 
down  the  back.  Cloths  of  this  sort  are  better  fringed 
at  the  ends,  and  sometimes  also  at  the  sides.  They 
should  not  follow  the  colour  of  the   seasons,  though 

1  '  And  there  was  lower  down  in  the  Choir  another  Lectern  of  brass, 
not  so  curiously  wrought,  standing  in  the  midst  against  the  Stalls,  a 
marvellous  fair  one,  with  an  Eagle  on  the  height  of  it,  and  her  wings 
spread  abroad,  whereon  the  Monks  did  lay  their  books  when  they 
sung  their  Legends  at  Mattins  and  other  times.' — Rites  of  Dur- 
ham, 12. 

-  '  Aquilam  vel  lectrinum.' — Cust.,  70, 


THE  CHANCEL  AND  NAVE  63 

they  may  be  put  away  in  Lent  and  either  replaced  by 
some  older  or  more  sombre  cloths,  or  the  lectern  left 
bare.^  Of  all  things  of  this  kind  it  is  well  to  bear  in 
mind  that  it  is  better  to  spend  a  fair  sum  on  one  of 
good  material  than  to  waste  the  same  amount  on  four 
or  five  cheap  ones.  One  bad  result  of  this  multitude 
of  changeable  material  has  been  that  the  lesser  feasts 
and  fasts  of  the  Church  are  often  not  marked  at  all. 
Only  the  frontal  need  be  changed. 

The  Faldstool  or  Litany-desk  is  not  proved  to  have 
been  in  use  at  the  time  of  the  rubric ;  but,  as  in  the 
first  year  of  Edward  vi.  it  was  ordered  that  in  parish 
churches  'the  priests,  with  other  of  the  quire,  shall 
kneel  in  the  midst  of  the  church,  and  sing  or  say  the 
litany,'  a  desk  may  have  come  into  use  as  a  matter  of 
convenience.  Grindal  in  1563  orders  the  Litany  to 
be  said  'in  the  midst  of  the  people.'  Cosin,  in  1627, 
as  Archdeacon  of  the  East  Riding,  inquires,  '  Have 
you  ...  a  little  faldstool,  or  desk,  with  some  decent 
carpet  over  it,  in  the  middle  alley  of  your  church, 
whereat  the  Litany  may  be  said?'^  The  position  of 
the  faldstool  is  discussed  on  p.  251. 

The  desk,  then,  had  at  this  time  a  '  carpet,'  i.e.  a 
hanging  of  silk  or  other  material,  over  it,  which,  of 
course,  like  other  cloths  of  this  nature  does  not  follow 
the  colour  of  the  season.  Such  a  'carpet'  had  best 
be  a  strip,  hanging  right  over  the  desk  from  back  to 
front  as  on  a  lectern.     If  the  faldstool  stands  in  the 

1  '  At  Rochester,  in  the  thirteenth  century,  was  a  red  and  gold  cloth 
for  the  Lectorium  [Reggist.  Rcffense,  240).  At  Sarum,  1222,  one 
cloth  for  the  Eagle,  a  linen  cloth  embroidered  with  gold  for  the  Pul- 
pituin  on  greater  Feasts,  a  linen  cloth  for  the  Lectern  on  week  days. 
These  veils  were  long  and  beautiful.' — Chambers,  Divine  Worship,  9. 
See  also  many  old  inventories  for  the  use  of  such  cloths,  and  for  the 
use  of  linen  or  plainer  ones  in  Lent.  2   Works,  ii.  4. 


64  THE  PARSON'S  HANDBOOK 

middle  alley  of  the  nave,  it  should  be  at  an  ample 
distance  from  the  chancel-steps,  with  plenty  of  room 
on  either  side  of  it,  so  as  not  to  be  in  the  way.  If 
possible  it  should  be  a  substantial  roomy  structure  in 
wood,  set  on  a  platform  six  inches  high  that  allows 
ample  space  for  kneeling :  indeed  where  there  is  room 
the  faldstool  might  well  be  designed  to  provide  room 
for  two  chanters  in  addition  to  the  minister.  A  quite 
small  faldstool  should  have  the  kneeling  part  of  the 
platform  sixteen  inches  in  depth,  and  the  desk  twenty- 
three  inches  broad  and  twenty-three  or  twenty-four 
inches  above  the  platform. 

The  Font  should,  according  to  Canon  8i,  be  of  stone, 
and  '  set  in  the  ancient  usual  place,'  i.e.  near  the  church 
door;  this  was  again  insisted  on  by  the  Bishops  at  the 
Savoy  Conference;^  the  font  was  never  in  England 
placed  in  a  special  chapel  or  baptistry.  As  the  rubric 
in  our  baptismal  service  orders  the  font  to  be  filled 
afresh  at  each  baptism,  a  drain  is  absolutely  necessary. 
The  Puritan  practice  of  putting  '  pots,  pails,  or  basons ' 
in  it  tp  hold  the  water  was  steadily  condemned  by  our 
bishops  from  Parker  downwards.  The  font  should 
have  a  cover,  which  may  be  a  simple  lid  or  an  archi- 
tectural feature.  Covers  to  fonts  are  constantly  ordered 
from  the  time  of  St.  Edmund  of  Canterbury  to  as  late 
a  date  as  that  of  Cosin.  Care  should  be  taken  at 
festivals,  if  the  font  is  decorated,  to  keep  the  top  of 
it  clear.  When  the  font  is  ornamental  in  itself,  it  is 
better  not  to  decorate  it. 

Pews  are  by  no  means  a  Protestant  invention,  and 
in  some  ways  they  are  better  than  chairs.  They  should, 
however,  always  be  low,  and  the  alleys  both  in  aisles 

1  '  At  or  near  the  church  door,  to  signify  that  Baptism  was  the 
entrance  jfito  tiie  Church  mystical.' — Cardwell,  Conferences,  355. 


THE  CHANCEL  AND  NAVE  65 

and  nave  ^  should  be  much  wider  than  usual.  There 
are  a  good  many  old  churches  in  England  which  show 
the  medieval  arrangement  of  low  pews.  They  are  like 
separate  islands  of  low  wood-work,  two  in  the  nave 
and  one  in  each  aisle,  with  plenty  of  open  space  at  the 
west  end.  To  leave  thus  wide  alleys,  and  a  clear  bay 
at  the  west  where  the  font  stands,  is  a  great  help  to 
the  architecture  of  the  church,  and  gives  room  for  the 
proper  management  of  processions.  Movable  chairs 
can  always  be  added  when  necessary. 

Kneelers  should  be  flat,  soft,  and  low.  The  high, 
narrow,  and  sloping  boards  one  sometimes  sees  make 
it  almost  impossible  to  kneel.  So  do  high  hassocks. 
Kneeling  is  also  discouraged  by  the  benches  or  chairs 
being  put  too  close  together.  The  parson  should 
himself  test  the  kneeling  accommodation  from  time  to 
time,  and  apply  the  golden  rule  to  it.  Perhaps  the 
most  convenient  arrangement  is  for  moderately  thick 
pads  to  be  hung  by  a  hook  on  each  chair. 

Pictures  and  Images  are  legal  in  the  Church  of 
England,  at  least  so  long  as  they  do  not  commemorate 
'  feigned  miracles,'  and  are  not  abused  by  superstitious 
observances,  but  are  for  a  memorial  only.  Their 
destruction  was  an  act  of  lawless  violence,  and  their 
use  has  never  been  entirely  discontinued. 

The  special  series,  called  the  Stations  of  the  Cross, 
has,  however,  no  authority.  Even  in  Roman  Catholic 
churches,  the  special  permission  of  the  Bishop  has  to 
be  obtained  before  they  are  set  up.     And,  as  they  are 

1  It  seems  still  necessary  to  point  out  that  the  passages  in  a  church 
are  called  alleys  and  not  aisles.  The  clergy  at  least  should  not  allow 
themselves  to  talk  about  the  '  middle  aisle.'  An  aisle  is,  as  the  word 
implies,  a  wing  Imilt  on  to  the  main  body  of  the  church,  which  is 
called  the  nave  ;  and  the  passage  in  the  nave  is  not  the  middle  aisle 
but  the  middle  alley. 

E 


66  THE  PARSON'S  HANDBOOK 

exclusively  connected  with  a  special  service,  they 
cannot  be  defended  as  if  they  were  so  many  separate 
pictures.  It  may  be  added  that,  while  in  Roman 
Catholic  churches  they  are  generally  kept  in  due  pro- 
portion by  the  multitude  of  other  pictures,  of  images, 
shrines,  etc.,  in  an  English  church  they  tend  to  give 
an  undue  prominence  to  one  part  of  our  Lord's  life 
and  work. 

Photographs  do  not  look  well  in  a  church,  and  even 
autotypes  should  be  used  very  sparingly.  Pictures 
with  colour  are  wanted,  and  original  paintings  if 
possible.  Some  Arundels  and  some  of  the  Fitzroy 
Picture  Society's  lithographs  look  extremely  well.  The 
Arundel  Society  has  given  over  the  remainder  of  its 
stock  to  the  S.P.C.K.,  but  nearly  all  the  best  are  now 
out  of  print.  The  Fitzroy  Pictures  are  kept  at  Messrs. 
Bell's,  the  publishers,  York  Street,  Covent  Garden. 

The  choice  of  pictures  lays  a  very  solemn  responsi- 
bility upon  the  parson;  for  many  who  see  them  will 
have  their  ideas  of  the  Christian  religion  formed  or 
modified  by  what  they  see.  They  may,  for  instance, 
form  the  impression  that  weak  sentimentality,  or 
theatrical  self-consciousness,  is  the  religion  of  Chris- 
tendom. On  the  other  hand,  they  may  learn  to  see 
in  it  sincerity,  depth,  and  strength.  Need  I  say  that 
this  is  even  more  true  of  images  ? 

The  placing  of  pictures  on  the  walls  is  a  matter 
for  the  architect,  and  cannot  safely  be  attempted  by 
amateurs. 

Shriving-pews  were  sometimes  used  in  old  times ; 
but  their  shape  is  not  known,  and  their  use  was  not 
general :  the  clergy  generally  sat  in  chairs.  For  many 
reasons  it  is  better  always  to  hear  confessions  in  the 
open  church,  either  at  a  seat  or  pew  by  the  wall,  or  in 


THE  CHANCEL  AND  NAVE  67 

some  accessible  chapel.  It  is  certainly  a  mistake  to 
hear  confessions  in  the  vestry. 

Holy  water  stoups  are  ornaments  of  the  rubric  3  but 
we  have  now  no  form  for  the  blessing  of  holy  water. 
If  not  built  into  the  masonry  they  were  often  made  of 
metal  or  earthenware,  and  hung  near  the  doors. ^ 

One  or  more  alms-boxes  should  be  placed  near  the 
doors  of  the  church,  and  clearly  marked  '  For  the 
Poor,'  '  For  Church  Expenses,'  etc.  These  boxes  are 
generally  now  of  flimsy  wood  screwed  on  to  the  wall. 
As  a  result  they  offer  great  temptations  to  any  thief 
with  tools  about  him,  and  are  used  as  an  argument 
against  open  churches.  It  is  a  matter  of  common 
sense  that  a  box  containing  money  in  a  public  place 
(for  the  church  is  a  public  place)  should  be  very  strong. 
The  old  boxes  that  have  come  down  to  us  are  formid- 
able-looking things,  heavily  bound  with  iron.  At  the 
present  day  we  can  do  even  better.  Small  iron  alms- 
boxes  of  the  'safe'  type  can  be  obtained  from  any 
manufacturer  of  safes.  They  should  be  cemented  into 
the  wall,  and  provided  with  an  arrangement  for  holding 
a  piece  of  cardboard.     They  should  not  be  '  Gothic' 

Notice-boards  should  be  covered  with  a  good  serge 
and  kept  very  neatly ;  this  needs  among  other  things 
that  each  corner  of  each  notice  should  be  pinned  down 
with  a  drawing-pin,  a  stock  of  spare  pins  being  kept 
on  the  edge  of  the  board.  Where  there  are  several 
1  The  Ordinance  of  the  Puritan  Parliament  on  May  9,  1644,  orders 
'  that  no  Copes,  Surplisses,  superstitious  Vestments,  Roods  or  Rood- 
Ions  Or  holy-water  Fonts  shall  be  or  be  any  more  used  in  any  church 
or  chapell  within  this  realm  .  .  .  and  that  all  Copes,  Surplisses, 
superstitious  Vestments,  Roods  and  Fonts  aforesaid  be  likewise 
utterly  defaced."  Scobelfs  Collection  of  Acts,  1644,  p.  70.  But 
perhaps  this  was  only  an  abusive  way  of  describing  the  baptismal 
font,  although  the  words  '  Sanctify  this  water  '  were  not  inserted  till 
1662. 


68  THE  PARSON'S  HANDBOOK 

boards,  it  is  a  good  plan  to  keep  one  for  notices  of  the 
week,  another  in  a  less  conspicuous  position  for  notices 
of  a  more  permanent  character,  and  another  for  finance. 
A  card  announcing  when  the  clergy  can  be  seen  in 
church,  and  another  for  the  names  of  the  sick  and 
departed  for  whom  the  prayers  of  the  congregation 
are  desired,  can  hardly  be  dispensed  with  in  a  town 
parish.  And  at  the  present  day  it  seems  really  neces- 
sary to  post  up  in  a  prominent  position  the  card  '  Who- 
soever thou  art,'  which  is  published  by  the  S.P.C.K. 

Hymn-boards  are  very  useful,  but  sometimes  there 
is  not  enough  room  on  them  when  there  are  proces- 
sionals or  extra  hymns.  The  day  should  be  given  at 
the  top,  so  that  every  one  can  find  the  Psalms ;  and  if 
a  psalm  is  sung  for  the  introit  according  to  the  First 
Prayer  Book,  it  will  save  bother  (and  also  the  expense 
of  introit  books)  if  a  piece  of  wood  is  provided  with 
the  word  '  Introit '  to  hang  over  the  word  '  Day,'  for  the 
Holy  Eucharist :  it  is  better  still  to  have  two  boards, 
one  for  the  morning  and  one  for  the  evening.  The 
verger  is  generally  the  best  person  to  look  after  the 
hymn-board. 

Devotional  books  for  private  reading  are  an  admir- 
able institution  in  a  church ;  they  encourage  people  to 
make  use  of  it,  besides  assisting  meditation  and  helping 
to  dissipate  prejudice.  The  Bible  and  other  books 
were  formerly  kept  on  a  desk  for  folk  to  read ;  the 
custom  of  keeping  books  in  church  had  come  in  as 
early  as  1488,  and  in  the  seventeenth  century  devo- 
tional books  were  common  in  church.  A  small  book- 
case may  be  hung  near  the  west  end,  and  supplied 
with  a  good  selection  of  books,  stamped  with  the 
name  of  the  church.  Methuen's  little  volumes  in  the 
'  Library  of  Devotion '  and  in  the  '  Churchman's  Bible  ' 


THE  CHANCEL  AND  NAVE  69 

series  may  be  mentioned  as  examples  of  cheap  and 
suitable  books  nicely  got  up. 

Chapels  are  required  by  our  Bishops,  following  the 
ancient  practice,  to  be  enclosed  by  some  kind  of  open 
screen  with  doors.  A  chapel  needs  an  altar  with  a 
foot-pace,  and  a  credence,  all  of  which  may  be  smaller 
than  those  belonging  to  the  chancel.  Minor  altars  are 
not  allowed  unless  they  stand  in  a  chapel.  Chapels 
are  intended  for  the  Eucharist,  not  for  choir  ofifices : 
when  the  size  of  a  church  renders  a  chapel  convenient 
for  the  latter,  the  chapel  should  be  fitted  with  stalls. 

Of  all  the  objectionable  ways  of  warming  a  church 
that  of  noisy  iron  gratings  in  the  floor  is  one  of  the 
worst.  They  have  a  power  of  spoiling  the  effect  of 
the  architecture  which  is  curiously  beyond  their  import- 
ance; they  are  a  danger  at  weddings  and  at  other 
occasions;  and  they  harbour  rats.  It  is,  I  believe,  a 
fact  that  churches  which  are  too  cold  in  winter  are 
generally  too  hot  in  summer,  because  draftiness  is 
largely  the  result  of  imperfect  ventilation.  A  good 
many  people  are  kept  away  from  church  by  these 
causes.  The  parson  should  consult  some  disinterested 
expert  before  he  gives  way  to  the  blandishments  of 
advertisers.  In  this,  as  in  other  matters,  the  clergy 
are  much  victimised  by  the  lavish  advertisements  in 
church  newspapers. 

No  alterations  or  additions  should  be  made  in  the 
architecture  or  furniture  of  a  church  until  a  faculty  is 
obtained  from  the  I'ishop.  The  cost  of  a  faculty  for 
minor  alterations  (if  unopposed)  is;^2,  2s. 

There  should  always  be  benches  in  the  Church 
Porch.  An  open  wire  door  to  let  air  into  the  cliurch 
is  useful  in  the  summer,  and  the  porch  itself  should 
have  gates. 


70  THE  PARSON'S  HANDBOOK 

The  verger  should  have  a  cupboard  near  the  west 
end  of  the  church,  where  his  gown  and  wand  and  the 
alms-plates  should  be  kept,  and  also  magazines,  addi- 
tional hymn-books,  and  suchlike  things.  In  new 
churches  provision  should  be  made  in  the  wall  for  a 
cupboard  of  this  sort.  Cupboards  look  very  well  if 
designed  by  a  competent  architect. 

Notice-boards  outside  the  church  are  too  often  left 
to  the  curious  decorative  ideas  of  the  local  builder. 
It  is  generally  best  that  the  service-board  should  be 
white,  with  its  lettering  in  black  of  a  broad  and  simple 
character  such  as  any  decent  craftsman  will  execute — 
indeed  the  better  class  of  local  decorator  can  now 
produce  tolerable  lettering  if  told  that  it  must  be  a  plain 
kind  and  devoid  of  flourishes.  The  services  will,  of 
course,  be  given  in  full,  including  the  times  for  baptisms, 
etc. ;  the  name  and  address  of  the  verger  should  also 
be  given.  The  names  of  the  clergy  should  be  described 
as  follows: — Curates:  John  Brown,  M.A.  {Vicar); 
Thomas  Smith,  M.A.;  James  Robinson,  B.A.,  etc.  A 
double  notice-board  is  also  needed  for  posters,  divided 
under  the  headings  '  Church,'  '  Parish.'  This  is  easier 
to  keep  tidy  if  it  is  also  white. 

The  parish  church  belongs  to  the  people,  not  only 
during  service-time,  but  all  through  the  day.  It  is  not 
the  parson's  private  property :  he  is  one  of  the  trustees 
for  it,  and  his  duty  is  to  keep  it  at  the  people's  service. 
It  is  quite  inexcusable  to  exclude  them  from  it  at  any 
time  of  the  day. 

Some  persons  keep  the  outer  doors  of  the  church  only 
half  open,  as  if  they  wished  to  hide  the  fact  that  it  is 
used  as  a  Christian  house  of  prayer.  Now  this  half- 
open  door  is  the  sign  among  tradesmen  that  closing 
time   has   come,   and   no   one   is   expected   to   enter. 


THE  CHANCEL  AND  NAVE  71 

Others  only  open  a  door  that  is  out  of  sight.  But  if 
all  the  doors  are  kept  freely  open,  it  is  safer  than  it 
would  be  with  only  one  entrance;  for  a  thief  would 
have  to  keep  a  watch  at  all  the  entrances.  As  a  matter 
of  fact,  thieves  generally  find  it  safer,  for  this  reason, 
to  break  into  a  locked  church.  But  the  church  is  a 
public  place,  and  therefore  valuables  should  be  kept 
under  lock  and  key,  and  reasonable  precautions  should 
be  taken  not  to  leave  temptation  in  the  way  of  a  chance 
passer-by.  The  best  safeguard  is  for  the  church  to  be 
well  used;  indeed,  it  is  remarkable  how  few  precau- 
tions are  found  necessary  abroad.  The  people  will 
gradually  learn  to  use  the  church,  if  they  are  given  the 
chance,  and  not  prevented  from  saying  their  prayers 
by  the  churlishness  of  the  parson.  It  is  more  im- 
portant that  the  church  should  be  open  than  that  it 
should  be  adorned  with  valuable  things.  In  some 
parishes  voluntary  watchers  can  be  obtained ;  in  others 
no  watchers  are  necessary;  in  others  two  or  three  old 
people  can  be  provided  with  a  pension  as  payment  for 
a  few  hours'  watch  every  day.  Paid  watchers  should 
be  instructed  not  to  follow  strangers  about,  nor  to  eye 
them  suspiciously,  nor  to  address  them  on  the  chance 
of  tips. 

Church  bells  are  a  matter  for  the  specialist  to  settle; 
but  it  may  here  be  pointed  out  that  they  need  not  be  a 
public  nuisance.  For,  in  the  first  place,  it  has  recently 
been  discovered  that  bells  can  be  tuned,  and  therefore 
there  is  no  excuse  for  the  toleration  of  any  bell  that 
does  not  give  a  true  musical  note.  Secondly,  no  single 
bell,  or  couple  of  bells,  should  be  rung  for  more  than 
a  minute  or  so  at  the  time;  even  three  minutes  is  too 
long.  If  there  is  only  one  bell  in  a  church,  it  is  much 
better  only  to  ring  a  dozen  strokes  at  fixed  periods  : 


72  THE  PARSON'S  HANDBOOK 

this  has  Ihe  additional  advantage  of  giving  definite 
signals  to  clergy  and  choir.  For  instance,  at  the  fiv£- 
minute  dozen  the  servers  might  prepare  the  altar,  and 
the  boys  might  be  admitted  into  the  choir  vestry  (if 
there  are  any  boys) ;  at  the  three-minute  dozen  the 
choristers  might  put  on  their  surplices;  at  the  last 
dozen  the  vestry  prayer  might  be  said.  Lastly,  bell- 
hangers  know  how  to  hang  their  bells  and  brick  them 
in  so  that  the  sound  is  hardly  heard  in  houses  quite 
near  the  church,  while  it  is  carried  upwards  and  away 
so  that  it  is  heard  farther  than  before,  and  mellowed 
by  the  distance. 

Gothic  architecture  is  most  beautiful,  when  it  is  true, 
as  the  modern  imitations  of  it  hardly  ever  are ;  but  it 
was  only  in  use  during  four  centuries  of  the  Christian 
era,  and  is  therefore  not  more  ecclesiastical  than  other 
forms  of  architecture.  In  Gothic,  as  in  all  other  times, 
the  church  builders  simply  used  the  current  style  that 
was  in  use  for  secular  buildings  as  well.  The  parson 
should  not  try  to  tie  down  the  architect  to  any  popular 
ideas  as  to  what  is  ecclesiastical — which  is,  indeed,  just 
the  reverse  of  the  whole  Gothic  spirit.  Shoddy  Gothic 
is  the  most  hideous  of  all  architecture,  because  corruptio 
optimi  pessima.  In  medieval,  as  in  all  other  Christian 
times,  architecture  and  all  forms  of  decoration  were 
free,  although  symbolism  was  so  intensely  appreciated. 
Even  frontals  and  vestments  were  made  without  any 
regard  to  the  supposed  ecclesiastical  character  of  their 
materials,  birds,  beasts,  flowers,  and  heraldic  devices 
being  freely  used.^     Because  the  significance  of  sym- 

1  E.g.  the  inventory  of  Lincoln  Cathedral  for  1536  enumerates  the 
following  designs  worked  on  the  vestments  (they  are  tabulated  by 
Macalister  in  his  Ecclesiastical  Vestments) : — Leopards,  harts,  falcons, 
do.  with  crowns  in  their  mouths,  swans,  ostriches,  ostrich-feathers, 
popinjays,  lions,  owls,  black  eagles,  peacocks,  gryphons,  dragons, 


THE  CHANCEL  AND  NAVE  73 

holism  was  so  well  understood,  sacred  devices  were 
used  sparingly  and  with  definite  intention.  Special 
'  ecclesiastical '  materials  only  came  in,  even  abroad, 
within  living  memory,  and  were  due  mainly  to  com- 
mercial reasons  and  the  rage  for  cheapness,  because 
the  constant  use  of  a  few  stock  patterns  saved  the 
shopkeepers  the  trouble  of  thinking.  They  were  soon 
able  to  persuade  their  innocent  customers  that  the 
materials  on  which  they  made  the  most  profit  were 
particularly  suitable  for  use  in  church. 

Sound  masonry  is  most  necessary,  even  from  the 
aesthetic  point  of  view.  A  good  architect's  work  is 
spoiled,  if  nothing  is  asked  of  the  builder  but  a  low 
tender;  and  the  only  advantage  of  this  cheap  building 
is  that  it  tumbles  down  after  twenty  or  thirty  years, 
and  so  the  world  is  rid  of  it. 

A  few  notes  on  churchyards  and  monuments  are 
given  on  pages  429-31. 

The  duty  of  the  churchwardens  is  to  see  that  '  the 
fabric  of  the  church  and  all  contained  therein'  is  '  main- 
tained in  a  good  and  perfect  state,  and  for  that  purpose 
to  make  all  such  repairs  as  may  from  time  to  time  be 
necessary.'^     They  should  be  careful  that  they  do  not 

phoenix.  In  addition  lo  these  are  figures  of  the  Divine  Persons, 
incidents  in  the  hfe  of  Christ,  of  our  Lady  and  other  Saints,  figures 
of  the  Angels  and  Saints,  and  emblems  such  as  roses  and  lilies,  sun, 
moon  and  stars  ;  also  crowns,  clouds,  knots,  inscriptions,  initials,  and 
heraldic  devices. 

1  Cripps'  Practical  Treatise  on  tlie  Law  relating  to  the  Church  and 
Clergy.  The  notes  that  follow  arc  taken  in  the  main  from  a  valuable 
'  Charge  to  Wardens  and  Sidesmen,'  by  Archdeacon  Wilson.  I  ought, 
however,  to  remark  tliat  the  Archdeacon  is  wrong  in  saying  that  no 
stonework  nor  faced  brickwork  nor  woodwork  should  be  painted  or 
whitewashed.  Wood  of  course  should  not  be  grained  and  varnished, 
and  stone  should  not  be  coloured  in  imitation  of  marble;  but  there  is 
universal  precedent  for  the  proper  use  of  paint,  plaster,  and  stencilling. 
Such  things  must  be  left  to  a  good  architect.     The  notion  that  white- 


74  THE  PARSON'S  HANDBOOK 

by  any  neglect  lay  upon  their  successors  a  heavy  ex- 
penditure. It  is  convenient  for  the  wardens  to  divide 
their  duties.  For  example :  one  may  deal  with  the 
finance,  the  charities,  the  vestry-books,  the  seating  of 
the  congregation,  the  supply  of  books  to  strangers ;  the 
other  may  have  the  care  of  the  fabric,  organ,  fittings, 
monuments,  bells,  ventilation,  heating,  lighting,  and  of 
the  churchyard  with  its  fences,  paths,  and  gates.  Some 
of  these  duties  may  be  delegated  to  the  sidesmen. 

The  supervision  of  the  cleaner  is  an  important 
part  of  the  wardens'  duties.  They  must  see  that  he 
keeps  the  pavements,  window-sills,  etc.,  clean,  that  he 
washes  out  the  pews,  brushes  the  mats  and  kneeling- 
pads.  They  must  also  see  that  all  carved  work  is 
cleaned  sparingly  and  with  the  greatest  care ;  some- 
times carved  stone  may  need  to  be  washed  and  wiped, 
but  it  should  never  be  rubbed  or  scrubbed :  stalls, 
seats,  etc.,  should  be  wiped  with  a  damp  cloth  to 
remove  the  dust.  Books  and  kneelers  should  be  neatly 
arranged.  The  remoter  parts  of  the  church,  such  as 
the  rood-loft,  the  ringing-loft,  and  heating-chamber, 
should  be  periodically  visited  with  a  keen  eye  to  dirt 
and  cobwebs.  Gas-jets  must  be  cleaned  or  they  will 
give  a  bad  light;  lamps  need  careful  wiping  and 
trimming,  or  they  smell  and  make  blacks.  The  organ 
will  suffer  serious  damage  unless  it  be  cleaned  from 

wash  is  due  to  Hanoverian  churchwardens,  or  to  the  Puritans,  is 
entirely  mistalcen.  Coat  after  coat  of  whitewash  is  constantly  found 
on  medieval  stonework,  and  artists  are  quite  agreed  as  to  the  beauty 
of  its  effect  and  as  to  the  lovely  setting  it  gives  to  hangings,  ornaments, 
and  paintings.  In  the  same  way,  the  best  artists  and  craftsmen  are 
unanimous  in  their  condemnation  of  brickwork,  faced  or  unfaced, 
being  left  naked  in  the  interior  of  churches.  Brickwork  should  always 
be  plastered,  or  the  church  will  look  bare,  and  any  attempt  at  a  scheme 
of  colour  will  be  ruined.  Stone  walls  also  should  generally  be 
covered  as  in  old  Gothic  churches. 


THE  CHANCEL  AND  NAVE  75 

time  to  time,  a  matter  about  which  the  organist  should 
be  consulted.  It  is  on  such  vigilance  as  this  that  the 
health  and  comfort  of  the  congregation  depend,  and 
their  attachment  to  the  church. 

Supervision  is  also  needed  over  the  ventilation  and 
heating  of  the  church.  The  windows,  and  in  summer 
the  doors  also,  should  be  opened  between  the  services, 
and  special  care  must  be  given  on  hot  days  to  keeping 
the  air  fresh  and  cool  by  opening  more  windows  than 
usual.  The  fires  must  be  carefully  regulated  according 
to  the  weather.  The  warden  responsible  for  this  should 
have  at  least  two  thermometers  in  the  church,  which 
should  register  about  57  degrees  at  the  commencement 
of  each  service,  and  should  be  carefully  watched  during 
the  service. 

The  wardens  have  a  serious  responsibility  in  the  care 
of  the  roof,  its  slates  or  tiles,  the  cleaning  and  repair 
of  gutters,  down-spouts,  and  drains ;  in  the  pointing  of 
joints,  repairs  of  lead  in  windows,  painting  of  iron- 
work, etc.  The  bell-fittings  and  ropes  need  periodic 
examination,  and  the  ironwork  of  the  bell-frames  needs 
painting. 

The  parson  and  wardens  must  always  remember  that 
in  all  improvements  to  the  church  they  will  be  but 
wasting  their  money — indeed  far  worse  than  wasting 
it — unless  they  secure  a  real  craftsman,  be  he  architect 
or  painter,  or  worker  in  wood,  metal,  stone,  or  glass. 
Nothing  should  be  put  into  the  church  that  is  not  the 
best  of  its  kind,  though  this  does  not  at  all  necessarily 
mean  the  dearest.  Even  the  most  barely  utilitarian 
necessities  must  be  sound  and  good ;  and  everything 
that  can  in  the  least  affect  the  appearance  of  the  church 
must  be  real  workmanship,  that  is  to  say,  a  real  work  of 
art,  however  simple  and  humble.     One  cannot  insist 


76  THE  PARSON'S  HANDBOOK 

too  often  upon  this,  because  it  is  still  the  exception  for 
decent  things  to  be  bought  for  a  church.  In  nine 
cases  out  of  ten,  those  responsible  for  buying  such 
things  fall  a  victim  to  advertising  firms  whose  object  is 
to  make  money  out  of  the  parson  and  wardens,  not 
to  improve  their  church  or  minister  to  the  glory  of 
God.  As  education  improves,  these  horrible  articles 
will  be  recognised  as  valueless  (as  indeed  those  of 
twenty  years  ago  are  already)  and  will  have  to  dis- 
appear. There  are  but  few  churches  as  to  which  an 
artist  would  not,  if  he  dared,  recommend  a  big  bonfire 
of  ornaments  to  begin  with.  The  thousands  upon 
thousands  of  pounds  spent  in  the  last  century  on  the 
ornamentation  of  churches  have  been  nearly  altogether 
wasted,  or,  as  I  have  said,  worse  than  wasted. 

There  is  a  special  danger  in  the  case  of  architects ; 
for  many  an  architect  has  started  work  with  good 
intentions,  but  as  he  has  become  known,  the  clergy 
(being  unable  to  judge  of  art,  and  so  taking  refuge  in 
a  name)  have  flooded  him  with  work,  which  he  has  not 
had  the  strength  of  mind  to  refuse,  for  such  refusal 
means  that  he  must  remain  a  comparatively  poor  man. 
The  result  is  that  even  good  men  develop  into  com- 
mercial firms,  and  produce  work  bearing  their  name 
which  they  do  not  sometimes  even  see.  Nothing 
worth  having — not  even  a  new  vestry  or  a  gate — can 
be  produced  under  these  conditions. 

To  save  the  Church  from  this  degradation,  a  society 
has  been  founded  under  the  presidency  of  the  Bishop 
of  Rochester.  It  is  called  the  Church  Crafts  League^ 
and  its  address  is  the  Church  House,  Westminster, 
S.W.  It  makes  no  charge  for  advice,  and  takes  no 
commission,  its  object  being  simply  to  place  clergy, 
wardens,  and  donors  in  connection  with  a  real  artist  of 


THE  CHANCEL  AND  NAVE  77 

craftsman  for  any  work  that  is  required.  Its  committee 
is  elected  with  the  view  to  being  in  touch  with  genuine 
artists  of  every  kind,  and  it  meets  at  the  beginning 
of  each  month  to  give  advice  and  to  recommend 
to  applicants  the  craftsman  (whether  he  be  a  painter 
of  pictures,  or  an  architect,  or  the  humblest  hewer  of 
wood)  whom  it  considers  best  qualified  for  each  piece 
of  work  that  is  contemplated. 


CHAPTER    II 

THE  HOLY  TABLE  AND  ITS  FURNITURE 

All  Altars^  should  be  3  ft.  3  in.  high,  and  at  least 
deep  enough  to  take  a  corporal  20  in.  square  with  a 
foot  or  so  to  spare.  Their  length  will  depend  upon 
the  dimensions  and  character  of  the  church  ;  and,  as 
the  whole  dignity  of  effect  depends  very  much  upon 
the  length  of  the  altar,  the  advice  of  a  competent  archi- 
tect should  be  sought.  It  should  be  borne  in  mind 
that   altars   are   nearly   always  too  short   nowadays  i^ 

1  The  word  'altar'  is  generally  used  in  this  book  for  convenience, 
It  does  not  occur  in  the  Prayer  Book,  but  it  has  the  authority  of  the 
rubrics  of  the  various  Coronation  Services,  and  of  the  Canons  of  1640. 
There  is  a  continuous  precedent  for  its  use,  e.g.  George  Herbert, 
Sparke's  Scintilla  Altaris  (1666-82),  Guide  to  the  Altar  (1770), 
Cookson's  Cotnpanion  to  the  Altar  (lySg),  etc.  It  is  quite  a  mistake 
to  attribute  any  doctrinal  party  sense  to  the  word  'table.'  In  the 
earliest  York  Pontifical  we  find  the  words  '  in  hac  mensa  '  used  at  the 
dedication  of  an  altar,  and  the  same  words  occur  in  the  latest  version 
of  the  same  book.  The  word  also  occurs  in  the  canon  law  of  the 
Church,  'ut  in  ea  fit  mensa,  in  qua  panis  vivus,'  etc.  Such  phrases 
as  '  Godes  table,'  'Goddes  board,'  'the  holie  board '  are  common  in 
medieval  writings.  (Lay  Folks  Mass  Book,  358-360.)  The  word 
'table'  is  also  used  by  the  Eastern  Churches,  and  '  table  '  as  well  as 
'  altar '  occurs  in  the  writings  of  the  early  Fathers.  It  is  a  mistake  also 
to  think  that  '  table '  is  devoid  of  sacrificial  meaning  :  '  mensa '  is  used 
in  classical  Latin  of  a  sacrificial  altar.  The  Prayer  Book  terms 
'Holy  Table'  and  'Lord's  Table'  are  reverent  paraphrases  of  the 
more  convenient  word  'altar.' 

2  The  old  altar  at  Arundel  is  12^  ft.  by  4.  For  many  average- 
sized  churches  9  ft.  by  3  is  a  convenient  7ninitmim. 

78 


PLATK   III. 

mmmmmmm 


Till-:  I'KI-I'AKAI'ION. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     79 

the  vast  majority  of  churches  suffer  greatly  in  this 
respect.  As  for  the  material  of  which  the  Holy  Table 
should  be  made,  it  may  suffice  to  state  that  wooden 
altars  were  sometimes  used  before  the  Reformation, 
while  many  stone  ones  were  set  up  in  the  eighteenth 
and  early  part  of  the  nineteenth  centuries  in  this 
country.  Plain  stone  altars  are  by  far  the  best.  It  is 
convenient  for  the  top  of  the  altar  to  project  2  or  3  in., 
as  this  gives  more  room  below  for  the  feet  of  the  priest. 
Reverence  and  convenience  alike  demand  that  altars 
shall  stand,  as  'in  time  past,'  clear  of  the  walls  and 
reredos ;  and  it  is  most  important,  both  for  the  proper 
vesting  of  the  altar,  and  for  its  cleanliness,  that  the  back 
of  it  shall  not  be  covered  with  gradines  or  suchlike 
encumbrances.  When  there  is  room  it  is  often  con- 
venient to  have  a  clear  passage  between  the  upper 
frontal  or  reredos  of  the  high  altar  and  the  east  wall. 

The  high  altar  generally  stands  upon  three  steps, 
but  one  or  even  two  of  these  may  well  be  dispensed 
with  in  small  chancels.  The  top  step  or  platform  on 
which  the  altar  stands  is  called  the  foot-pace:  it  is 
often  made  too  narrow  :  30  in.  is  a  convenient  depth 
from  the  front  of  the  altar  to  the  edge  of  the  foot-pace ; 
a  greater  depth  than  this  makes  it  difficult  for  the 
priest  to  kneel  down,  and  if  it  be  much  less  he  is  in 
danger  of  slipping  off,  and  the  proportions  of  the  altar 
suffer.  The  next  step  is  the  deacon's  step,  and  the 
step  below  is  the  sub-deacon's  step,  but  where  space  is 
limited  the  sub-deacon  can  stand  on  the  pavement 
below,  and  his  step  may  be  dispensed  with.^  The 
deacon's  and  subdeacon's  steps  are  generally  made  too 

1  See  Plate  xiv. 


8o  THE  PARSON'S  HANDBOOK 

narrow,  and  thus  the  ministers  are  huddled  together 
to  their  discomfort  and  the  detriment  of  the  effect. 
I  would  suggest  2  2  in.  as  the  minimum  and  25  in. 
where  the  space  admits  it.  These  steps  should  not  be 
high  :  6  in.  is  the  utmost,  and  4  in.  is  better. 

The  communicants'  step  may  be  dispensed  with 
in  smaller  churches,  and  its  place  taken  by  a  movable 
kneeling-bench.i 

While  we  are  dealing  with  this  subject,  it  is  necessary 
to  emphasise  the  fact  that  many  steps,  high  reredoses, 
and  candles,  etc.,  do  not  increase  the  dignity  of  the 
altar.  Dignity  is  obtained  by  proportion,  and  propor- 
tion is  the  most  subtle  and  difficult  secret  of  the  archi- 
tect's craft :  the  plainest  building  may  be  beautiful,  if 
the  architect  has  this  sense,  and  knows  how  to  use  it : 
the  most  elaborate  may  be  (and  too  often  is)  ugly,  if  he 
has  it  not.  If  the  parson  interferes  with  the  propor- 
tions of  his  church  even  by  adding  a  shelf  a  few  inches 
high,  he  may  throw  the  whole  building  out  of  harmony: 
I  know  of  many  churches  whose  east  ends  are  spoilt 
even  by  so  apparently  slight  a  matter  as  a  row  of  tall 
candles ;  I  know  of  others  which  once  had  fine  and 
deep  chancels,  but  they  are  now  mean  and  shallow  (for 
size  is  purely  relative),  because  a  reredos  several  sizes 
too  large  has  been  put  into  them.  Altars  and  orna- 
ments that  are  unduly  high  not  only  lessen  the  depth 
of  the  church,  but  also  destroy  the  very  object  aimed 
at — the  height  and  dignity  of  the  sanctuary  and  altar, 
because  height  is  so  entirely  relative  and  the  nice 
adjustment  of  measures  so  delicate  a  matter.  But 
difficult  as  proportion  is  to  practise,  it  is  not  difficult  to 
appreciate.  Any  one  with  a  moderately  good  eye  can 
find  this  out,  if  he  takes  away  gradines,  replaces  high 
1  See  p.  103. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     8i 

candles  by  low  ones,  and  then  goes  to  the  end  of  the 
church  and  looks  at  the  altar.  He  will  be  surprised  to 
see  how  it  has  gained  in  prominence,  dignity,  and 
beauty.  If  he  lowers  the  hangings  behind  the  altar, 
he  will  see  that  the  improvement  is  greater ;  and  could 
he  in  many  cases  lower  the  foot-pace  he  would  find 
it  greater  still.  However  difficult  he  might  find  it  to 
rearrange  the  altar  in  proper  proportion  himself,  he 
will  at  least  have  learnt  a  lesson  in  proportion. 

The  minimum  amount  of  furniture  allowed  by  the 
Canons  of  1603  for  the  Lord's  Table  is  (i)  A  frontal, 
'a  carpet  of  silk  or  other  decent  stuff,'  and  (2)  '  A  fair 
linen  cloth  at  the  time  of  the  ministration.'^  We  are 
not,  therefore,  allowed  to  dispense  with  frontals.  We 
may  be  grateful  that  the  naked  altar  is  not  allowed  by 
our  Church  during  service-time,-  because  this  Puritan 
fashion  ^  helps  to  destroy  that  teaching  power  of  the 
Church's  seasons  which  needs  so  much  to  be  enforced, 
and  also  because  the  element  of  colour  is  sadly  lacking 
in  modern  churches,  both  English  and  foreign. 

1  Canon  82. 

2  The  Canon  orders  the  frontal  to  be  used  '  in  time  of  Divine 
Service  [i.e.  during  Mattins  and  Evensong],  with  the  addition  of  tlie 
fair  Uiien  '  at  the  time  of  the  ministration  '  of  Holy  Communion.  It  is, 
therefore,  legitimate  to  strip  the  altar  out  of  service-time,  and  this  is 
quite  in  accordance  vv-ith  ancient  custom  if  the  candlesticks  and  any 
other  ornaments  are  also  removed  from  the  altar.  This  may  be  a 
welcome  custom  in  churches  that  possess  an  exceptionally  fine  altar, 
but  then  care  must  be  taken  that  there  is  a  frontal  on  the  altar  at 
every  Mattins  and  Evensong,  week-day  and  Sunday,  except  when  it  is 
stripped  on  Maundy  Tliursday.  It  is  hardly  necessary  to  point  out 
that  a  fine  altar  is  more  appreciated  if  it  is  not  continually  displayed. 

3  It  is  now  the  fashion  also  in  many  parts  of  France  and  Belgium, 
and  with  the  Italian  mission  in  this  country — though  Italy  itself 
remains  faithful  to  the  Catholic  custom  of  veiling  the  altar.  It  seems 
unreasonable  that  some  English  priests  should,  in  defiance  of  the 
Ornaments  Rubric  and  the  Canon,  imitate  the  fashions  of  an  in- 
truding foreign  mission. 

F 


82  THE  PARSON'S  HANDBOOK 

The  frontal,  if  accurately  made  with  a  backing  of 
coarse  linen,  needs  no  frame.  It  can  be  hung  by  rings 
from  hooks  under  the  altar-slab,  without  any  rod  or 
wooden  lath,  or  it  may  be  tacked  to  the  linen  cloth  on 
which  the  frontlet  is  fixed,  and  kept  in  position  by 
leaden  weights  behind  the  altar ;  ^  and  it  may  be  folded 
up  when  not  in  use,  and  put  on  a  shelf  in  a  broad  cup- 
board. This  was  the  general  ancient  custom.  It 
dispenses  with  the  need  of  a  large  chest ;  and  frontals 
look  the  better  for  not  hanging  stiffly :  even  the  slight 
creases  made  by  folding  improve  their  appearance. 

It  is  generally  safer  to  avoid  embroidery  altogether. 
It  is  one  of  the  most  difficult  and  expensive  of  the  arts, 
and  nearly  all  so-called  ecclesiastical  work  is  thoroughly 
bad — fussy,  vulgar,  weak,  and  ugly.  If  it  is  used  at  all 
it  must  be  of  the  best,  and  the  church-furnisher  must 
be  shunned.  A  real  artist  must  be  employed,  and 
much  money  spent,  otherwise  the  money  will  be  worse 
than  wasted.^  Amateurs  should  not  attempt  embroidery, 
unless  they  have  learned  the  art  from  a  competent 
teacher  (and  there  are  few  such) ;  but  the  most  effec- 
tive stitches  are  simple,  and  therefore  amateurs  can 
usefully  work  under  an  artist  who  carries  out  the  design 
and  chooses  the  silks. 

On  the  other  hand,  plain  materials  should  not  be 
used,  but  figured  silks,  or  mixtures  of  silk  and  wool, 
etc.,  with  bold  designs.  There  are  even  one  or  two 
printed  Morris  chintzes  which  make  beautiful  frontals. 

It  requires  experience  as  well  as  natural  gifts  to 
know  how  a  material  will  work  out  when  it  is  taken  out 

1  E.g.  '  Quinque  peciae  plumbi  pro  altaii.'  '  iii.  lead  plumbys  upon 
the  altar.' — Com  per,  Some  Principles,  107. 

2  The  Church  Crafts  League  (Church  House,  Westminster)  will 
recommend  good  embroiderers  and  teachers;  Morris  (449  Oxford 
Street,  W.)  also. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     83 

of  a  shop  and  set  up  in  the  pecuhar  light  of  a  church. 
To  avoid  disaster  (and  most  frontals  are  nothing  less 
than  ecclesiastical  calamities),  amateurs  should  only 
attempt  frontals  under  advice. 

The  frontal  should  have  a  fringe  along  the  bottom, 
and  preferably  at  the  sides  as  well.  Fringes  are  nearly 
always  made  so  vague  and  undecided  that  their  elTect 
is  lost.  If  the  pictures  in  the  National  Gallery  and 
other  collections  are  studied  it  will  be  found  that  the 
old  fringes  on  frontals  look  so  well  because  they  are  of 
bright  and  varied  colours  boldly  and  distinctly  spaced, 
and  no  attempt  is  made  to  work  in  the  colours  of  the 
material  to  be  fringed.^  For  an  average-sized  altar  the 
fringe  may  be  2  in.  deep.  Sometimes  two  orphreys  of 
other  material  and  colour  are  sewed  in  to  the  frontal, 
their  purpose  being  to  economise  material  by  avoiding 
the  use  of  an  extra  width  when  the  frontal  is  a  little  too 
short.  Some  people  have  come  to  look  upon  them  as 
necessary,  but  they  are  mainly  an  expedient  to  save 
money,  and  the  frontal  is  generally  better  without  them. 
On  the  other  hand,  very  beautiful  frontals  can  be  made 
of  alternate  panels  of  different  colour  and  design. 

The  Frontlet  (often  mistakenly  called  the  super- 
frontal)  is  a  practical  necessity  for  hiding  the  suspen- 
sion of  the  frontal.  For  convenience  in  poor  churches 
it  may  generally  be  red  in  colour,  but  any  colour  is 
admissible.^  It  does  not  need  to  be  changed  with  the 
frontal,  although,  of  course,  a  particular  frontal  will 
often  look  best  with  a  particular  frontlet.     It  should 

1  This  is  further  illustrated  in  the  inventories  :  e.^.  '  A  cloth  of  blue 
tissue  with  a  fringe  of  silk  white,  green,  red,  and  yellow  for  the  nether 
part  of  the  high  altar.' — /nv,  S.  F.  Manovfl,  65. 

2  E.g.  in  the  picture  of  the  Exhumation  of  St.  Hubert  at  the 
National  Gallery  there  is  a  beautiful  green  frontal  with  purple  apparels 
and  frontlet. 


84  THE  PARSON'S  HANDBOOK 

never  be  of  lace,  nor  have  any  lace  upon  it.  It  is  often 
made  too  deep.  For  an  ordinary  altar  a  depth  of  7^ 
in.,  including  fringe,  or  even  less,  is  sufficient.  The 
fringe  should  be  about  li  in.,  no  deeper,  and  laid  on 
the  lower  part  of  the  frontlet,  not  hanging  below  it. 
The  frontlet  should  never  extend  over  the  top  or  round 
the  sides  of  the  altar  :  it  should  be  tacked  to  one  of 
the  under  linen  cloths,  like  an  apparel.  It  is  often 
found  convenient  that  the  linen  used  for  this  purpose 
should  be  stout  and  of  a  dark-blue  colour  :  such  linen 
can  be  got  at  Morris's,  or  from  Harris  (Derwent  Mills, 
Cockermouth).  The  coarser  it  is  the  more  useful  it 
will  be  in  keeping  the  other  cloths  and  the  hangings 
from  slipping.  If  the  altar  stand  clear  (as  it  should), 
the  linen  cloth  can  fall  a  couple  of  inches  or  more 
over  the  back ;  and  leaden  weights  hooked  on,  or  a 
painted  iron  rod  slipped  into  the  hem,  will  keep  the 
whole  in  position.  If  anything  rest  on  the  back  of  the 
altar,  which  is  a  very  objectionable  foreign  practice, 
then  the  method  of  fixing  the  cloth  with  drawing-pins 
(plugging  a  stone  altar  with  wood  for  this  purpose) 
seems  to  be  unavoidable. 

Altar  apparels  ^  sometimes  add  to  the  beauty  of  the 
altar;  but  they  are  not  in  the  least  a  necessity,  and 
many  frontals  are  better  without  them.  They  can  be 
of  any  colour  that  suits  the  frontal  and  frontlet,  and 
require,  of  course,  taste  in  the  selection  of  their  material. 
They  may  hang  from  i  foot  to  15  in.  from  the  ground, 
and  may  be  fixed  with  hook-and-eye  to  the  top  of  the 
frontal:  for  those  on  an  average  altar  10  to  12  in.  is 
wide  enough.  They  should  be  fringed  at  the  bottom, 
and  may  have  braid  or  narrow  fringe  at  the  sides. 

1  I  believe  no  English  examples  are  known,  but  they  are  common 
in  the  old  pictures  of  other  countries. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     85 

The  '  ecclesiastical '  devices  on  frontals,  which  one  so 
often  sees,  are  not  in  harmony  with  Church  tradition. 
They  are  usually  of  a  cast-iron,  soulless,  and  altogether 
objectionable  character;  quite  unlike  the  free  and  gor- 
geous designs  they  are  supposed  to  imitate,  as  can  be  seen 
by  a  visit  to  the  South  Kensington  and  other  museums. 

The  Linen  Cloths. — It  is  a  very  ancient  custom  that 
there  should  be  three  linen  cloths  on  the  top  of  the 
altar,^  the  object  no  doubt  being  to  provide  against 
accidents  with  the  chalice,  as  well  as  to  secure  a 
smooth  and  substantial  surface.  The  dirty  custom  of 
making  with  the  frontlet  a  permanent  velvet  cover  to 
the  altar  is  not  to  be  commended. 

The  outer  cloth  (the  '  fair  linen '  of  the  Canon)  should 
be  of  good  firm  linen,  long  enough  to  reach  down  to 
within  a  few  inches  of  the  ground  at  each  end.  It 
may  have  five  crosses  embroidered  in  linen  thread  on 
it,  as  a  quincunx,  or  any  other  suitable  device  in  white 
or  colour,^  and  it  may  also  have  embroidery  at  the  ends, 
or  it  may  be  altogether  plain.  The  ends  may  be 
hemmed  or  fringed  ;  but  there  is  no  English  precedent 
for  any  lace  on  them.  It  may  be  exactly  the  width  of 
the  altar ;  and  I  think  it  looks  better  if  none  of  it  hang 
over  the  frontlet.^ 

1  '  With  three  towels  and  no  less.' — Myrc.,  Instnictions,  58. 

2  In  the  instances  given  by  Mr.  Atchley  {S.P.E.S.  Trans,  iv.  3) 
there  are  not  only  crosses  of  silk  on  altar-cloths,  but  also  black  crosses, 
also  '  fflour-de-hisis  and  crownyz  with  5  red-crossis  thereon  and  J  H  S 
in  the  middis,"  another  '  with  3  part  blew  starres,'  another  with 
'  3  blew  kayes  at  each  end,'  another  with  '  blew  kayes'  in  the  middle, 
another  with  I  H  S  in  red  silk  in  two  places.  At  St.  Peter  Mancroft 
(/nv.  21)  we  find  'an  headless  cross  of  blue,'  'a  triangle  of  red  silk,' 
'a  blue  thread  sewn  in  a  corner,'  etc. 

3  This  was  the  general  custom  at  the  time  indicated  by  our  rubric. 
'  More  generally  in  late  medieval  pictures  the  fair  linen  lies  straight 
along  the  front  edge  of  the  altar  without  the  least  overlapping.' 
— Comper,  Sontr  Principles,  105. 


86  THE  PARSON'S  HANDBOOK 

The  two  undercloths  should  be  exactly  the  size  of 
the  top  of  the  altar,  and  quite  plain.  One  of  them 
may,  as  we  have  seen,  be  tacked  on  to  the  frontlet. 
It  is  an  ancient  custom  that  no  other  material  but 
linen  shall  cover  the  top  of  the  altar.^  The  linen  for 
altars  should  be  stout :  undercloths  may  be  of  diaper. 
The  Roman  fashion  of  tacking  lace  to  one  of  these 
cloths  is  against  all  English  tradition,  and  very 
seldom  looks  well.  Anything  suggestive  of  effemi- 
nacy should  be  rigidly  excluded,  the  more  so  as  it 
always  has  a  tendency  to  creep  in  through  the  efforts 
of  well-meaning  women.  The  hem  of  the  under- 
cloths may  be  f  in.,  of  the  fair  linen  i  in.  at  the  sides 
and  2  in.  at  the  ends. 

It  is  cleaner  and  more  seemly  to  follow  the  old 
custom  of  removing  the  linen  after  service,  especially 
the  outer  cloth  of  an  altar  which  is  not  in  daily  use. 
In  churches  that  are  at  all  subject  to  damp  this  becomes 
absolutely  necessary.  It  can  be  taken  on  to  a  wooden 
roller  and  put  away  in  a  drawer.  In  any  case  the 
Lord's  Table  should  be  protected  by  a  coverlet.  This 
coverlet  should  be  exactly  the  same  size  as  the  top  of 
the  altar,  unless  the  fair  linen  cloth  is  left  on,  in  which 
case  it  may  be  12  in.  longer.  It  may  be  of  silk  (say  a 
good  yellow  or  green)  lined  with  blue  linen,  or  of  red 
American  cloth  lined  with  blue  linen  and  bound  with 
blue  silk  ribbon ;  in  any  case  it  would  need  a  binding. 

It  is  nearly  certain  that  gradines  cannot  be  included 
among  the  ornaments  allowed  by  the  rubric.  They 
seem  never  to  have  been  in  use  till  after  the  sixteenth 
century;  and  undoubtedly  it  was  the  general  custom 

1  There  were  many  exceptions  to  this  in  the  way  of  undercloths, 
such  as  a  cloth  of  'hair.'  But  the  use  of  a  cere-cloth  is  extremely 
doubtful  (cf.  S.P.E.S.  Trans,  iv.  3),  and  it  is  difficult  to  make  it  lie 
flat.     Cotton  is  to  be  avoided. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     87 

for  the  two  candlesticks  to  be  placed  on  the  altar 
itself.^  But  a  low  gradine  was  sometimes  (though  not 
generally)  used  in  England  from  the  Jacobean  period 
until  the  present  day.  A  certain  amount  of  Post- 
Reformation  use  can,  therefore,  be  urged  in  its  favour ; 
and  a  shelf  has  possibly  something  to  recommend  it, 
on  the  score  of  convenience,  if  it  be  low — say  3  in.  in 
height.  But  anything  like  a  flight  of  steps  is  unsightly. 
Such  things  spoil  the  scale  of  the  church,  and  hide  the 
reredos,  or  else  disconnect  it  from  the  altar.  If  a 
gradine  is  tolerated  at  all  it  should  be  a  single,  low 
step  only,  or,  what  is  better,  a  thick  board  laid  on  the 
altar.  The  altar  should  not  look  like  a  sideboard,  and 
it  cannot  be  too  often  remembered  that  the  altar  itself 
should  be  the  central  feature  of  a  church  and  not  any 
of  its  adjuncts.  When  a  gradine  is  ugly  or  cold  and 
difficult  to  remove,  it  might  be  temporarily  covered 
with  a  piece  of  really  good  tapestry,  which  of  course 
need  not  be  changed,  except  in  Lent. 

The  idea  that  it  is  illegal  to  place  the  two  lights 
directly  on  the  altar  need  not  trouble  even  those  who 
still  accept  the  authority  of  the  Privy  Council;  for  it 
is  absolutely  unfounded.     '  No  court,'  says  Mr.  Justice 

1  The  only  expert,  I  believe,  who  still  pleads  for  the  gradine  is  Mr, 
Micklethwaite,  but  his  arguments  have  failed  to  convince  tlie  other 
experts,  Mr,  Micklethwaite,  however,  says,  'I  have  never  maintainnd 
that  its  use  was  general  here,'  and  what  he  defends  is  a  very  simple 
and  unobtrusive  arrangement,  '  The  altar  shelf,'  he  says,  '  like  many 
other  things,  is  sometimes  made  offensive  by  vulgar  exaggeration,  as 
when  it  is  raised  excessively  high  or  developed  into  something  like  a 
flight  of  stairs."  {Ornaments  of  the  Rubric,  24.)  For  evidence  as  to 
occasional  Post-Reformation  use,  see  Ibid.  25.  Chambers'  Divine 
Worship  gives  several  illustrations  of  the  two  lights  standing  directly 
on  the  altar  in  seventeenth  and  cighteetith  century  English  woodcuts. 
Mr.  Micklethwaite's  view  is  criticised  by  the  Committee  of  the  Alcuin 
Club  in  the  appendix  of  its  tract  on  the  Ornaments  of  the  Ruirie  nbove 
referred  to,  and  by  Mr.  Compcr  in  Some  Principles,  91  ff.   See  Plate  xi. 


88  THE  PARSON'S  HANDBOOK 

Phillimore,  '  has  decided  that  it  is  illegal  to  put  candle- 
sticks directly  on  the  ?nensa.'  ^  It  was  certainly,  also, 
the  traditional  custom,  both  before  and  generally  after 
the  Reformation.  The  lights  declared  lawful  in  the 
Lincoln  Judgetnent  are  those  'standing  on  the  Holy 
Table.' 

The  Ornaments  on  the  Altar  included  under  the 
rubric  are  a  cross  or  crucifix,  cushions,  and  two  candle- 
sticks. Reliquaries,  images,  and  plate  were  also 
formerly  used  in  some  cases  for  decking  the  altars.  It 
was  generally  the  custom  to  remove  cross  and  candle- 
sticks from  the  altar  after  service. 

A  Cross  was  sometimes  set  on  the  Holy  Table  before 
the  Reformation ;  but  it  was  by  no  means  the  rule,^ 
though  nowadays  many  seem  to  consider  it  a  necessity. 
In  cases  where  a  painting  forms  the  altar-piece  it  is 
often  better  dispensed  with  (even  when  there  is  room 
for  a  small  cross  below  the  altar-piece)  especially  for 
minor  altars ;  and  the  appropriateness  of  using  a  cross 
where  the  crucifixion  forms  part  of  the  altar-piece  is 
more  than  questionable.  In  no  case  should  a  cross  be 
placed  on  the  altar  when  it  would  stand  in  front  of  a 
picture  or  of  the  figures  of  a  sculptured  reredos.  The 
idea  that  an  altar  is  incomplete  (or  '  Protestant ')  without 
a  cross  needs  to  be  strenuously  combated.  Indeed, 
although  altar  crosses  and  crucifixes  are  certainly 
included  under  the  rubric,  there  is  much   to   be  said 

1  Quoted  in  Ornaments  of  the  Rubric,  64. 

2  The  majority  of  pictures  before  the  Reformation  show  the  altar 
with  nothing  on  it  except  the  two  Hghts.  After  the  Reformation,  high 
churchmen  sometimes  set  crosses  or  crucifixes  on  the  altar  ;  and  Queen 
Elizabeth's  crucifix  is  famous.  In  the  eighteenth  century  the  great 
Bishop  Butler  had  a  plain  marble  cross  let  into  wall  over  the  altar  in 
his  chapel ;  but  crucifixes  had  quite  fallen  into  disuse, — in  spite  of 
their  prominence  on  and  over  the  altar  in  Lutheran  churches. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     89 

both  from  the  ceremonial  and  from  the  theological 
point  of  view  against  their  use  on  the  altar.^  The 
proper  place  for  a  representation  of  the  crucified 
Redeemer  is  the  Rood-screen.  In  any  case  the  primi- 
tive crucifix,  in  which  our  Lord  is  represented  in  an 
attitude  of  benediction  and  majesty,  is  more  seemly 
than  the  twisted  and  distorted  figure  one  often  sees. 

The  Candlesticks. — The  use  of  a  row  of  six  candle- 
sticks on  the  altar,  or  on  its  shelf  or  gradine,  is  pure 
Romanism,  and  a  defiance  of  the  Ornaments  Rubric, 
as  of  all  other  authority  in  the  Church  of  England.^ 
From  the  beginning  of  the  thirteenth  century  to  the 
end  of  the  nineteenth  every  declaration  on  the  subject 
has  mentioned  the  two  lights  on  the  altar  only,^  and  to 
this  primitive  and  universal  use  of  two  lights  at  the 
most  every  known  representation  bears  witness.     Any 

1  Cf.  F.  E.  Brightman,  S.P.E.S.  Trans,  iii.  105. 

2  No  doubt  most  parsons  have  set  up  this  distinctively  Roman 
Catholic  feature  in  honest  ignorance,  and  without  any  intention  of  con- 
verting their  churches  into  a  feeble  imitation  of  those  which  Romanists 
have  intruded  into  the  parishes  of  England.  But  a  mistake  having 
been  made,  the  most  honest  and  manly  course  is  to  acknowledge  and 
correct  it.  The  attempt  to  perpetuate  it  by  pretending  that  the  lights, 
being  on  a  gradine,  are  not  altar  lights  at  all,  is  too  puerile  to  need 
further  mention.     Such  methods  only  bring  us  into  discredit. 

2  E.^^.  Archbishop  Walter  Reynolds's  Injunction  (1313-27)  is  that 
'  at  the  time  when  the  solemnities  of  Mass  are  performed,  two  candles 
should  be  lighted,  or  one  at  the  least.'  Edward  vi.'s  Injunction  for- 
bidding lights  at  shrines  allows  the  '  two  lights  on  the  high  altar  before 
the  sacrament '  (i.e.  altar  lights,  not  lights  before  the  Host ;  cf.  Some 
Principles,  5)  to  remain  still,  which  illustrates  the  continuance  of  the 
custom.  The  Lincoln  Judgement  declares  the  lawfulness  of  '  two 
lighted  candles,  when  not  wanted  for  the  purpose  of  giving  light, 
standing  on  the  Holy  Table.'  For  references,  see  Lincoln  Judgement, 
65-80,  and  the  valuable  appendix  which  gives  a  catena  of  authorities 
from  1214  to  1847  (Ibid.  90-106) ;  also  Atchley  and  (Jomper  in  the  first 
and  second  parts  of  Some  Principles.  See  also  Comper  in  S.P.E.S. 
Trans,  iii.  204,  iv.  75  ;  Micklethwaite,  Ornaments  of  the  Rubric, 
31- 


90  THE  PARSON'S  HANDBOOK 

one  within  reach  of  a  picture-gallery  can  verify  this  for 
himself;  in  the  National  Gallery,  for  instance,  are  many 
illustrations  of  great  interest  in  the  Flemish,  German, 
and  Italian  rooms  and  among  the  drawings  of  the 
Arundel  Collection  in  the  basement.  The  evidence  of 
inventories,  directories,  etc.,  is  practically  the  same.^ 
Now  the  instinct  which  led  the  Church  in  the  great 
ages  of  architecture  and  craftsmanship  to  use  altar 
lights  in  this  way  was  a  true  one ;  for  an  altar  with  two 
candlesticks  upon  it  is  more  majestic  and  more  beauti- 
ful than  an  altar  with  more  than  two.  Furthermore,  a 
row  of  candles  hides  the  reredos  or  upper  frontal,  which 
ought  to  be  one  of  the  richest  and  most  lovely  things 
in  the  church  :  the  miserable  way  in  which  priceless 
masterpieces  are  hidden  in  the  churches  of  Italy  by 
tall  candlesticks  and  tawdry  sham  flowers  is  painfully 
familiar  to  every  traveller. 

Many  people  have  been  misled  by  the  Sarum  Con- 
suetudinary, which  orders  eight  candles  for  the  great 
feasts.    But  these  candles  stood  round  about  the  altar,^ 

1  In  every  case  the  inventories  of  parish  churches  show  that  not 
more  than  two  hghts  were  set  on  the  altar.  The  cathedrals  of  Lincoln 
and  Chichester  had  a  peculiar  custom  of  putting  an  uneven  number  of 
lights  apparently  on  the  high  altar — one,  three,  or  five  (at  Lincoln, 
seven)  according  to  the  rank  of  the  feast — never  six.  But  this  was  at 
a  time  considerably  prior  to  1548,  and  we  do  not  know  at  all  accurately 
how  these  lights  were  used.  There  is  not  the  slightest  evidence  of  this 
local  custom  being  adopted  in  any  parish  church,  nor  have  we  any 
power  to  go  behind  authority  and  to  do  so  now.  In  the  case  of 
Durham  Cathedral  we  have  precise  information  ;  there  were  two  pairs 
of  candlesticks  for  the  high  altar — one  pair  of  silver-gilt,  the  other  of 
silver,  but  they  were  not  set  on  the  altar  together,  the  silver  pair  being 
kept  for  everyday  use. — Lincoln,  Liber  Niger,  288-89;  Archcrologia, 
xlv.  165;  Rites  of  Dii?-Jiam,  8. 

2  'Ad  utrasque  vesperas  et  ad  missam  octo  debet  cereos  adminis- 
trare  unumquemque  cereum  unius  libra  ad  minus,  circa  altare,  et  duos 
cereos  coram  ymagine  beate  virginis  marie  :  ad  matutinas  totidem.' — 
Cons.,  4. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     91 

and  only  two  were  upon  it ;  and  this  represents  the 
utmost  to  which  even  a  gorgeous  cathedral  like  Salisbury 
went  in  the  matter  of  altar  lights.  Another  cause  of 
error  has  been  the  six  lights  which  stood  '/;/  eminc?iiia^ ; 
but  these  were  for  the  rood,  relics,  and  images,  and 
were  not  altar  lights  at  all,i  nor  were  they  in  any  way 
connected  with  a  shelf  or  gradine." 

The  Salisbury  rules  are  useful  as  illustrating  the  very 
general  custom  of  using  additional  lights  round  about 
the  altar  on  the  greater  days ;  but  they  are  not  in  the 
least  binding  upon  us.  For  (i)  they  give  the  local  use 
of  Salisbury,  and  we  know  that  other  places  did  not 
adopt  the  ceremonial  when  they  adopted  the  books  of 
that  church.^  (2)  They  give  a  cathedral  use,  and  we 
know  that  parish  churches  could  not  and  did  not  adopt 
the  customs  of  their  cathedral  churches.  Indeed  in 
the  Sarum  books  themselves  we  find  that  in  the  Custo- 

1  '  Et  preterea  sex  alios  in  eminencia  coram  reliquiis  et  crucifixo  et 
ymaginibus  ibi  constitutis.' — Ibid,  cont.   They  were  lit  at  Mattins  only. 

-  At  the  censing  at  Vespers  the  priest  censed  the  'archam  in  qua 
continentur  reliquie '  after  he  had  censed  the  altar  at  its  three  parts 
and  the  image  of  the  Blessed  Virgin.  We  do  not  know  where  or  what 
this  '  eminence  '  was,  but  relics  were  never  kept  on  a  gradine  or  shelf, 
and  the  '  archa'  must  have  been  of  considerable  size.  As  there  was  a 
whole  bay  of  the  choir  behind  the  high  altar  at  Salisbury  (as  it  then 
stood),  it  may  have  been  erected  there.  This  also  appears  probable 
from  the  direction  to  walk  round  the  altar,  censing  it  as  he  went,  which 
follows  the  direction  to  cense  the  relics.  He  must  have  walked  at 
some  distance  from  the  altar,  for  he  is  told  when  this  is  done  to 
approach  the  lowest  step — '  hoc  peracto  sacerdos  acccdat  ad  extremum 
gradum  ante  altare,  et  ad  altare  se  inclinet '  {Cons.  44,  183).  At 
Westminster  a  crucifix  and  images  were  set  on  a  loft  and  beam  above 
the  reredos  at  the  height  of  the  capitals  of  the  pier-arches.  See 
illustration  in  Islip  Roll,  reproduced  in  English  Altars. 

3  Clement  Maydeston,  Defensorium,  16.  He  instances  the  use  of 
St.  Paul's,  where  they  followed  the  Sarum  use  in  saying  and  singing, 
but  not  the  ceremonial  rubrics  'quae  solum  obligant  clcricos  ecclesiae 
Sarum.' 


92  THE  PARSON'S  HANDBOOK 

mary,  a  book  drawn  up  for  parochial  use,  all  directions 
as  to  lights  are  omitted.^  (3)  The  directions  of  the 
Consuetudinary  are  obscure,  and  we  could  not  follow 
them  exactly  if  we  would.  (4)  The  Sarum  books  do 
not  give  us  the  custom  of  the  year  1548,  but  of  a 
period  considerably  earlier.  As  a  matter  of  fact,  the 
little  books  that  provide  us  with  the  'Sarum'  rules  as 
to  lights  are  wrong,  because  in  the  year  1254  Bishop 
William  doubled  all  the  lights  in  the  cathedral  'tam 
circa  majus  altare  quam  alibi,' ^  and  thus  the  rules  of 
the  Consuetudinary  [c.  12 10)  were  very  soon  altered." 

At  the  same  time  it  is  certain  that  parish  churches, 
at  the  time  to  which  we  are  referred,  had  lights  '  circa 
altare '  in  addition  to  the  one  or  two  on  the  altar  (though 
sometimes  there  were  none  on  the  altar  at  all).  There 
were  almost  always  two  Standards  on  the  pavement 
(not  stuck  on  an  altar-step,  as  one  sometimes  sees),  and 
sometimes  four.^  And  often  additional  lights,  '  varying 
in  number  with  the  rank  of  the  feast  and  the  means  of 
the  church,  were  placed  on  brackets  or  beams  near  the 
altar,  especially  in  the  larger  churches ' ;  ^  but  again 
the  warning  is  needed  that  these  were  not  placed  on  a 
shelf  or  gradine  over  the  altar;  a  common  and  very 

1  The  Customary  stops  short  at  the  words  '  luminaria  adtninistrare," 
while  the  Consuetudinary  (a  Cathedral  book)  goes  on  with  Vide- 
licet and  nearly  three  columns  of  directions  as  to  the  arrangement  of 
lights  on  the  various  days.  The  Customary  is  about  a  century  later 
in  date  than  the  Consuetudinary. 

2  Cf.  Atchley,  Op.  cit.  lo. 

3  They  may  have  changed  again,  and  what  they  were  in  1548  we 
do  not  know.  The  inventory  of  1536  mentions  '  Eight  great  and  fair 
candlesticks  of  gold '  that  stood  on  bases  and  weighed  642  oz.  ;  also 
'  Two  candlesticks  silver  gilt '  ;  also  '  Four  smaller  candlesticks ' ;  also 
'One  candlestick  silver,"  in  a  dilapidated  condition.  Perhaps  the 
eight  golden  candlesticks  represented  those  set  '  circa  altare '  more 
than  three  centuries  before  ;  but  we  do  not  know.     Cf.  also  p.  219. 

4  For  instances  cf.  Atchley,  Op.  cit.  8-11.  ^  Ihid.  12. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     93 

beautiful  method  was  to  have  sconces  for  candles  on 
the  top  of  the  four  poles  that  often  stood  at  the  four 
corners  of  the  altar  to  carry  the  riddels.  A  church 
may  therefore  have  (i)  two  lights  on  the  altar,  (2)  two 
standards  on  the  pavement,  or  four  if  the  chancel  is 
large  enough  (which  most  are  not)  for  their  comely 
arrangement  without  overcrowding;  (3)  other  lights 
near  but  not  behind  the  altar  (preferably  two  or  four 
on  the  poles  or  brackets  for  the  riddels)  for  use  on  the 
principal  feasts.^ 

There  is  no  authority  whatever  for  reserving  special 
candles  for  use  at  Mass ;  the  same  candles  were  always 
used  for  other  services ;-  nor  are  such  things  as  '  vesper 
lights'  known  to  the  Church. ^ 

Tall  candles  are  not  at  all  necessary,  and  often  spoil 
the  appearance  of  the  altar.  The  height  of  candles  and 
candlesticks  should  be  settled  by  the  architect ;  the 
best  rule  is  that  the  candle  should  never  be  longer 
than  the  candlestick,  and  should  be  burnt  down  to 
within  two  inches  of  the  socket.  For  many  years  after 
the  Reformation  candlesticks  were  made  low  and  broad, 
even  on  the  Continent,  and  unless  they  are  so  made 
there  will  often  be  a  mess  from  the  wax.  The  natural 
tendency  of  tasteless  people  is  to  make  candles,  and 
everything  else  they  can  lay  their  hands  upon,  as  high 
and  obtrusive  as  possible;  but  let  the  parson  burn  his 
candles  only  once  till  they  are  quite  short  and  then 
replace  them  by  a  pair  three  feet  high,  and  he  will  hardly 
fail  to  see  that  the  altar  has  lost  by  the  exchange.  The 
use  of  sham  candles,  or  '  stocks,'  to  give  a  spurious 

1  For  further  particulars,  see  pp.  215-21. 

2  E.g.    'dominica  prima  in  adventu  quatuor  cereos  ad   utrasque 
vesperas  ct  ad  matutinas  et  ad  missam." — Cons.,  4. 

3  The  multitude  of  small  lights  one  still  sometimes  sees  are  copied 
from  the  Roman  use  at  Benediction,  not  Vespers. 


94  THE  PARSON'S  HANDBOOK 

height  is  still  more  indefensible,  just  as  an  excess  of 
sham  jewelry  is  worse  even  than  an  excess  of  that 
which  is  real.  To  cover  the  '  stocks '  with  wax,  or  to 
paint  them  in  imitation  of  Joseph's  coat,  does  not  mend 
matters ;  to  fit  them  with  a  brass  socket,  breaking  the 
lines  of  the  candles,  is  doubly  offensive ;  to  hide  this 
socket  behind  a  shield  is  trebly  so.^  We  may  indeed  be 
thankful  that  none  of  these  dodges  are  traditional  in  our 
Church ;  for  nothing  can  be  more  beautiful,  dignified, 
and  refined  on  an  altar  than  the  simple  white  lines  of 
two  wax-candles. 

Much  of  the  beauty  of  a  lighted  candle  is  due  to  the 
glow  which  the  flame  throws  into  the  few  inches  of 
candle  nearest  the  wick ;  therefore,  for  this,  if  for  no 
other  reason,  sham  tin  candles  with  springs  inside 
should  be  consigned  to  the  dust-heap.  The  Church 
has  never  sanctioned  the  use  of  anything  but  real 
wax  for  candles ;  -  semi-transparent  composition 
candles  are  therefore  less  correct  as  well  as  less  beau- 
tiful than  those  of  wax.  Furthermore,  the  ends  and 
scrapings  of  real  wax-candles  can  always  be  sold  back 
to  the  chandler. 

It  is  always  better  to  get  a  few  good  things  than 
many  bad  ones.  It  is  also  better  for  poor  churches 
to  buy  a  good  thing  in  simple  material  than  a  bad 
thing  in  more  expensive  material.  For  instance,  if 
standard  candlesticks  are  wanted  cheap,  they  can  be 
turned  in  deal  and  painted  a  good  colour,  or  stained 
green,  for  two  or  three  pounds.  But  if  metal  ones  are 
wanted,  a  good  price  must  be  paid  and  a  skilled  crafts- 

1  The  church-furnishers  seem  to  have  borrowed  this  idea,  in  their 
ignorance,  from  the  old  custom  of  hanging  the  scutcheons  of  armi- 
gerous  persons  on  the  herse-hghts  at  a  funeral. 

'-  Cf.  Ibid.  II,  and  Myrc,  Instructions,  58. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     95 

man  employed.  A  proper  craftsman  can  be  obtained 
through  the  Church  Crafts  League,  or  the  Guilds  of 
Handicraft.!  For  altar  use,  also,  wooden  candlesticks 
can  be  turned  and  painted  or  gilt,  where  economy  is 
an  object.  Standards  should  be  weighty,  and  about  five 
feet  high :  if  there  are  two  only,  they  should  stand  on 
the  pavement  in  front  of  the  steps,  and  well  beyond 
the  line  of  the  altar  on  either  side.^ 

Cushions  were  generally  used  for  supporting  the 
missal,  and  they  are  still  ordered  by  the  Roman 
rubrics.  Desks,  however,  were  also  common  :  wood 
is  perhaps  better  for  this  purpose  than  brass,  which  is 
cold  to  the  hand,  and  in  the  cheap  forms  supplied 
by  the  shops,  often  scratches  the  book.  A  desk  may 
be  covered  with  a  strip  of  silk  brocade  or  tapestry 
of  any  good  colour,  which  should  be  long  enough  to 
cover  the  desk  itself,  and  to  hang  nearly  to  the  bottom 
behind.  As  cushions  survived  in  the  EngHsh  Church 
through  all  the  bad  times,  it  seems  a  pity  to  drop  them 
now.  They  are  extremely  convenient ;  and,  if  made 
of  beautiful  material,  they  add  a  pleasant  touch  of 
colour  and  warmth  to  the  general  effect.  Sometimes 
one  was  used,  sometimes  two;  but  it  is  more  con- 
venient to  use  a  pair,  as  this  lessens  the  amount  to  be 
carried  by  the  server.  The  cushions  can  be  left  at 
either  end  of  the  altar  out  of  service-time.  Very  rich 
ones  may  be  provided  with  an  extra  (but  not  ugly) 
cover  to  protect  them  from  the  dust— blue  linen  is 

1  There  is  a  Guild  of  Handicraft  at  Birmingham,  and  one  at  Essex 
House,  Mile  End  Road,  E.,  and  16  Brook  Street,  Bond  Street,  W. 
Wooden  candlesticks  could  also  be  made  cheaply  by  either  of  these 
Guilds.  The  St.  Dunstan  Society  (102  Adelaide  Road,  N.W.)  also 
supplies  some  wooden  ones  of  simple  design. 

2  See  e.g.  illustrations  in  the  Alcuin  Club  Collections,  Eni^lisk 
Altars,  and  Exposition  de  la  Messe. 


96  THE  PARSON'S  HANDBOOK 

a  good  material.  The  size  might  be  i8  in.  square. 
The  cushions  should  be  stuffed  with  down  (not  too 
lightly)  and  made  up  with  cord  in  the  usual  way.  They 
may  have  tassels. 

The  Books  for  the  altar  may  include  the  Book  of 
Common  Prayer  (with  which  may  be  bound  up  any 
special  collects,  epistles,  and  gospels  allowed  by  the 
Ordinary),^  and  the  Gospels  and  Epistles  bound  up  in 
a  separate  volume,  or  in  two  volumes.  Four  or  five 
silk  markers  are  a  convenience  in  the  altar-book,  and 
so  are  tags  gummed  to  the  pages  at  the  beginning* 
of  the  Service,  at  the  Creed,  and  from  the  Sursuin 
Corda  to  the  end  of  the  Service.  The  latter  tags  are 
generally  put  in  missals,  but  that  at  the  beginning  is 
almost  as  useful,  while  that  at  the  Creed  is  very  neces- 
sary to  save  fumbling  about  when  the  Gospel  is 
finished. 

However  simply  altar-books  are  bound,  they  should 
never  be  left  to  the  commercial  binder.  The  Guild  of 
Handicraft  undertakes  binding ;  but  for  anything 
at  all  elaborate  the  Church  Crafts  League  should  be 
consulted.  There  are  several  artists  living  who  pro- 
duce most  beautiful  bookbinding. 

The  custom  of  using  two  embroidered  markers, 
which  are  changed  with  the  seasons,  is  a  piece  of  fancy 
ceremonial  which  does  not  improve  the  condition  of 
the  book.  I  have  found  that  the  most  convenient  and 
least  destructive  plan  is  to  have  four  or  five  rather 
narrow  markers  (about  half-inch  ribbon)  sewed  into  the 
binding,  and  all  of  different  colours  (say  yellow,  red, 

1  Such  a  book  I  have  now  in  the  press.  It  will  be  called  The 
English  Liturgy  (Rivingtons),  and  will  contain  additional  collects, 
epistles  and  gospels,  duly  authorised,  bound  up  with  the  Liturgy,  etc. , 
of  the  Book  of  Common  Prayer. 


THE  HOLY  TABLE  AND  ITS  FURNITURE     97 

blue,  and  green).  That  for  the  colour  of  the  service 
(using  yellow  for  white,  which  would  become  dirty,  and 
blue  for  black)  is  turned  across  the  page,  before  the 
book  is  set  on  the  altar  ;  and  if  there  are  to  be  any 
extra  collects,  other  markers  are  turned  across  the 
pages  that  contain  them. 

Flower  vases  are  of  late  introduction,  and  are  not 
covered  by  our  rubric ;  ^  though  flowers  themselves  are 
a  very  ancient  feature  in  church  decoration.  But  now 
that  flowers  are  usually  preserved  in  water,  there  may 
be  little  objection  to  their  being  placed  in  vases,  if  they 
are  removed  after  a  day  or  two.  Anything  like  decaying 
vegetable  matter,  with  its  taint  and  slime,  or  wormy 
flower-pots  should  of  course  not  be  tolerated  near 
God's  Board,  or  anywhere  else  in  the  church.  Flowers 
should  never  be  allowed  to  remain  through  the  week  ; 
far  the  best  plan  is  to  remove  them  on  the  Monday  if 
they  have  been  set  up  on  the  Saturday  evening. 

Still  it  must  be  remembered  that,  in  these  days  when 
many  people  are  occupied  about  our  altars,  the 
tendency  is  always  to  lose  simplicity ;  and  the  loss 
of  simplicity  is  the  destruction  of  dignity.  A  great 
deal  of  money  is  usually  wasted  on  flowers,  which 
ought  to  be  spent  on  necessary  ornaments.  Flowers 
are  not  necessities  of  worship,  beautiful  as  they  are ; 
and  they  can  easily  be  overdone.  The  idea  that  there 
must  be  flowers  on  the  altar  except  in  Advent  and 
Lent  should  be  discouraged.  Where  they  are  used  it 
seems  best  to  let  them  be  the  free  offering  of  the 
people,  and  not  to  buy  them.     Their  only  traditional 

1  Churchmen  will  have  to  go  to  a  less  welcome  source  for  any 
authority.  The  Court  of  Arches  in  Elphinstone  v.  Purchas  (1870) 
decided  that  the  placing  of  vases  of  flowers  on  the  Holy  Table  was 
an  •  innocent  and  not  unseemly  decoration.' 

G 


98  THE  PARSON'S  HANDBOOK 

use  is  for  festivals,  and  then  not  on  the  akar.  The 
altar  ought  to  be  rich  and  beautiful  in  itself,  and  not  to 
;;^6'^  flowers  to  make  it  pleasant  to  the  eye.  In  private 
houses,  desolate  wall-papers  cause  people  (generally 
without  knowing  why)  to  cover  their  walls  with  fans 
and  fal-lals.  In  the  same  way  ladies  often  uncori- 
sciously  try  to  atone  for  a  blatant  frontal,  or  to  cover 
a  chilling  reredos,  with  a  crowd  of  flowers.  It  will  not 
do.  If  the  altar  is  not  beautiful  and  dignified  before 
a  single  ornament  is  set  on  it,  nothing  will  make  it 
so.  Indeed  the  general  use  of  Christendom  has  been 
not  to  set  any  ornaments  on  the  altar  except  at  service 
time.  I  would  suggest  that  the  ideal,  both  ecclesiasti- 
cally and  artistically,  is  to  have  no  vases  at  all  on  the 
altar,  but  to  place  flowers  about  the  sanctuary  on 
festivals,  and  that  the  parson  should  at  once  commence 
reducing  their  number.  Two  is  far  better  than  four, 
and  even  if  there  is  a  gradine,  four  should  be  the 
utmost  ever  used,  and  this  only  by  way  of  transition 
to  better  things. 

A  certain  ugly  shape  of  brass  vase  (decorated  with 
sacred  emblems  at  a  slightly  higher  cost)  has  become 
almost  an  article  of  faith  in  some  churches.  The  use 
of  plain  g/ass  vases  will  help  to  remove  the  hard  effect 
produced  by  these  brazen  jars ;  and  so  will  good 
earthenware,  such  as  can  be  got  in  some  old-fashioned 
towns,  and  at  one  or  two  shops.  By  far  the  best  glass 
is  that  made  by  the  Whitefriars  Company  (Powell's), 
Whitefriars  Street,  E.G.  Tin  shapes  to  hold  flowers 
need  only  be  mentioned  to  be  condemned.  Flowers 
should  be  arranged  lightly,  freely,  and  gracefully.  In- 
telligent people  hardly  need  reminding  that,  if  flowers 
are  used,  there  is  no  conceivable  reason  why  they 
should  follow  the  colour  of  the  frontal,  or  be  tortured 


THE  HOLY  TABLE  AND  ITS  FURNITURE     99 

into  emblematic  shapes.  The  parson  should  set  his 
face  against  the  use,  for  instance,  of  white  flowers  only 
on  a  white  day.  Let  the  flowers  be  of  red  and  yellow 
and  blue  and  white  with  plenty  of  green  leaves,  and 
the  white  frontal  will  be  all  the  more  significant,  while 
the  church  itself  will  look  more  beautiful. 

There  is  no  authority  and  no  need  for  altar  cards. 
To  place  extracts  from  rites  other  than  that  which  we 
have  promised  to  use  'and  none  other'  is  a  monstrous 
act  of  antinomianism. 

Of  the  Reredos  little  need  be  said  here,  as  it  is  a 
concern  of  the  architect.  There  is  no  part  on  which 
the  richest  colour  is  more  needed  than  over  the  altar, 
and  really  beautiful  reredoses  could  be  made  for  a 
quarter  of  the  cost  of  the  badly  carved,  uncoloured 
stonework  which  defaces  many  of  our  churches  and 
cathedrals.  The  simple  Upper  Frontal  of  silk  or  wool 
tapestry  ^  forms  the  cheapest,  and  for  many  churches  the 
most  effective,  backing  to  the  altar.  It  should  be  about 
the  same  size  as  the  lower  frontal,  and  should  not  obscure 
the  east  window ;  it  may  be  changed  with  the  seasons. 
High  dorsels  -  and  canopies  should  not  be  attempted 
without  professional  advice ;  and  there  is  no  room  for 
high  dorsels  in  a  church  of  Gothic  architecture.^     In 

1  The  tapestries  which  William  Morris  designed  are  by  far  the  most 
beautiful  that  have  been  produced  in  modern  times.  They  can  be  got 
at  449  Oxford  Street.  There  are  some  good  ones  also  at  Watts',  30 
Baker  Street,  W. 

2  High  dorsels  are  adaptations  to  particular  needs  of  the  upper 
frontal,  which  with  its  riddels  is  the  normal  furniture  of  the  altar,  and 
represents  the  ciborium  curtains  of  the  basilica.  The  riddels  should 
be  the  same  height  as  the  upper  frontal,  i.e.  about  6.^  ft.  from  the 
ground. 

3  With  the  exception  of  some  cathedral  churches  that  have  altar 
screens,  and  of  collegiate  chapels  that  have  their  east  end  against  their 
adjoining  buildings,  Knglish  churches  have  but  a  low  space  beneath 


loo  THE  PARSON'S  HANDBOOK 

those  modern  churches  that  have  a  high  wall-space 
behind  the  altar,  it  is  best  to  avoid  the  uncomfortable 
blankness,  inseparable  from  a  lofty  dorsel,  by  still  using 
a  low  upper  frontal,  and  treating  the  wall  separately, 
either  with  hangings  extending  its  whole  breadth,  or 
with  toned  whitewash,  or  with  good  painting.  Canopies, 
when  they  are  used,  should  always  project  over  the 
altar  as  well  as  over  the  candles,  and  should  be  of 
sufficient  height  to  escape  the  flame  of  the  candles,  but 
no  higher. 

Tlie  Riddels,  or  curtains  at  the  sides  of  the  altar, 
should  project  at  right  angles  to  the  wall  and  reach  at 
least  as  far  as  the  front  of  the  altar.  The  rods  should 
be  strong,  so  as  not  to  bend  in  the  slightest  degree 
with  the  weight  of  the  curtains;  wrought  iron  is  a 
better  and  stronger  material  than  brass,  and  cannot 
tarnish.^  The  rods  may  have  sconces  for  candles  at 
their  ends,  and  these  may  be  of  iron  also,  or  of 
pewter,  copper,  or  brass,  in  which  case  they  may  be 
lacquered,  as  they  are  not  easy  to  clean.  Sometimes 
the  riddels  were  hung  between  four  pillars  or  poles 
which  stood  at  the  four  corners  of  the  altar, — an 
excellent  arrangement.  The  curtains  should  not  be  of 
a  shabby  material  or  washy  in  colour,  as  they  generally 
are ;  but  should  be  of  the  richest  tapestry  or  brocade. 
They  may  be  replaced  by  hangings  of  white  linen  in 
Lent. 

the  east  window,  the  sill  being  from  6  to  7  ft.  from  the  ground  {cf. 
Comper,  Op.  cit.  51),  and  thus  only  admitting  of  a  reredos  or  upper 
frontal  of  about  3  ft.  in  height.  Extant  examples  of  the  reredos  as 
well  as  pictures  further  illustrate  this  fact.  See  e.g.  the  Alcuin  Club 
Collections  already  referred  to  and  Plates  i.  and  li.  Such  reredoses 
always  reach  to  the  slab  of  the  altar  itself  with  no  gradine. 

1  E.g.  '  At  either  end  of  the  said  altar  was  a  wand  of  iron  fastened 
in  the  wall,  whereon  did  hang  curtains  or  hangings  of  white  silk  daily." 
— mUs  of  Durluun,  6. 


THE  HOLY  TABLE  AND  ITS  FURNITURE    loi 

The  Riddels  will  hang  all  the  better,  and  remain 
cleaner,  if  they  are  two  or  three  inches  off  the  ground. 
Their  proper  use  is  to  enclose  and  protect  the  altar  and 
its  ornaments ;  and  much  of  their  beauty  and  dignity 
depends  upon  this  use  being  maintained.  They  should 
never  be  spread  open,  but  should  be  parallel  to  the  ends 
of  the  altar ;  this  spreading  of  '  wings '  behind  the  altar 
is  due  mainly  to  our  hankering  after  vulgar  display,  and 
sometimes  also  to  the  desire  of  saving  the  expense  of  a 
lining.  Of  course,  if  they  are  set  square  in  the  proper 
way,  they  cannot  be  very  high.  Nothing  spoils  an  altar 
more  than  the  pushing  back  of  the  riddels.  If  for 
some  reason  they  cannot  be  hung  properly,  they  should 
be  removed  altogether. 

The  Tables  of  the  Ten  Commandments  ordered  by 
Canon  82  were  not  unknown  in  pre-Reformation  days. 
In  Elizabeth's  reign  they  stood  over  the  Lord's  Table ; 
but  since  1603  the  'east  end  of  every  church'  of  the 
Canon  seems  most  literally  followed  by  a  table  on 
either  side  of  the  chancel  arch  at  the  east  end  of  the 
nave,  because  the  place  must  be  'where  the  people 
may  best  see  and  read  the  same.'  In  these  days  of 
universal  education  and  cheap  prayer  books  there  is  no 
need  for  the  tables  to  be  large.  The  lettering  may  be 
made  very  beautiful  by  an  artist,  '  to  give  some  comely 
ornament,'  as  the  Queen  said. 

Credence  tables  may  not  have  been  in  use  in  1548, 
although  there  was  often  a  shelf  in  the  piscina,  but 
they  were  used  in  the  seventeenth  century  by  Andrewes, 
Laud,  and  their  school,  and  the  secular  courts  have 
agreed  that  they  are  required  for  the  reception  of  the 
elements  until  the  alms  have  been  presented.^  The  locus 
adrninistrationis  of  the  Sarum  rubric  may  have  been 
^  Book  of  Church  Law,  99. 


102  THE  PARSON'S  HANDBOOK 

a  credence ;  and  a  credence  was  used  by  the  monastic 
orders.  The  credence  should  be  on  the  south  side  of 
the  altar,  and,  if  there  is  room,  against  the  south  rather 
than  the  east  wall.  It  is  seemly  to  cover  it  with  a 
linen  cloth,  but  there  is  no  authority  for  placing  cross 
or  candles  upon  it. 

Now  that  the  services  are  in  English  it  is  considered 
by  some  that  the  use  of  the  small  sacring  bell  inside 
the  church  is  unnecessary.^  Where  it  is  used,  care 
should  be  taken  that  it  be  not  of  too  shrill  a  tone. 

There  is  no  evidence  for  the  use  of  a  tabernacle 
standing  on  a  gradine  over  the  altar  in  England,  where 
the  general  method  of  reservation  was  in  the  hanging 
pyx,2  which  was  suspended  over  the  high  altar.  It  is 
believed  by  some  that  aumbries  have  also  been  used 
for  this  purpose.  In  Scotland  this  was  certainly  the 
method  in  the  sixteenth  century,  the  Sacrament-house 
being,  as  still  in  Catholic  Germany,  on  the  north  side  of 
the  sanctuary.  This  use  of  a  locker  in  the  wall  is  very 
convenient,  and  is  not  at  all  like  that  of  the  box  on  the 
gradine  which  some  people  have  thoughtlessly  copied 
from  Rome.  But  reservation  in  the  hanging  pyx, 
though  more  elaborate,  is  the  proper  method  with  us, 
and  is  certainly  a  most  beautiful  manner  of  keeping 
the  Blessed  Sacrament. 

Lamps  can  be  hung  before  altars.  One  or  three  are 
generally  enough.  There  is  no  authority  for  the  use  of 
seven. ^     Pure  olive  oil,  or  specially  prepared  oil  (which 

1  It  was  forbidden  by  the  Injunctions  of  1547,  but  that  does  not 
make  it  unlawful.     Cf.  Atchley,  Op.  cit.  4. 

2  No  one  should  set  up  a  hanging  pyx  without  first  studying  Mr. 
Comper's  description  thereof  in  Some  Principles,  52-68.  The  pyx  is 
also  described  in  Rites  of  Durham,  7. 

2  Even  at  Durham  this  number  was  not  reached.  There  were  '  three 
marvellous  fair  silver  basins  (at  the  steps  as  one  goes  up)  hung  in 


THE  HOLY  TABLE  AND  ITS  FURNITURE  103 

is  cheaper),  may  be  used :  and  there  should  be  a  little 
water  at  the  bottom  of  the  glass.  Floating  wicks  are 
the  most  convenient. 

Altar-rails  were  introduced  by  Archbishop  Laud's 
school  to  protect  the  altars  against  irreverence  and  to 
prevent  their  removal.  Though  sometimes  extremely 
useful,  they  are,  therefore,  not  ornaments  of  the  Rubric. 
Often  they  are  very  much  in  the  way,  as  architects  are 
apt  to  place  them  too  near  the  Holy  Table,  and  to 
make  the  entrance  too  small.  In  some  cases  they  can 
be  moved  to  a  more  convenient  distance,  in  others 
they  can  more  advantageously  be  replaced  by  movable 
wooden  benches  (which  were  used  before  and  during 
the  sixteenth  century).  Often  two  short  benches  at  the 
side  for  infirm  people  will  suffice,  as  it  is  not  difficult 
for  a  hale  person  to  kneel  upright  for  a  few  moments 
without  assistance.  As  the  altar  is  now  generally  pro- 
tected by  a  chancel  screen  or  gates,  the  rails  are  no 
longer  needed  as  they  were  in  the  eighteenth  century. 
When  they  are  used,  it  will  save  the  clergy  many  an 
aching  back  if  the  architect  is  told  not  to  place  them 
close  against  the  step,  so  as  to  force  the  communicants 
to  kneel  on  a  lower  level  than  that  on  which  the 
ministers  stand.  One  advantage  of  a  kneeling  bench 
is  that  it  makes  the  communicant  kneel  on  a  somewhat 
higher  level  than  that  on  which  the  clergy  stand. 

A  linen  Houseling  Cloth  ^  was  held  under  the  com- 
municants or  laid  on  the  bench  at  the  time  of  the 
Rubric,  and  for  long  after ;  indeed  at  Wimborne 
Minster  it  is  still  in  use  at  the  present  day,  the  house- 
chains  of  silver."  They  contained  wax-candles.  A  fourth  hung 
behind  the  middle  one  of  the  three,  nearer  the  altar,  so  as  to  be 
'  almost  depending  or  hanging  over  the  priest's  back.'  This  one  was 
only  lit  in  time  of  Mass. — Rites  of  Durham,  12.  1  See  Plate  xv. 


104  THE  PARSON'S  HANDBOOK 

ling  cloths  being  laid  on  movable  benches  which 
stretch  right  across  the  sanctuary.  Three  or  four  feet 
is  a  convenient  width,  and  its  length  will  be  as  long 
as  the  bench  or  rails,  to  which  it  may  be  fastened  by 
hooks. 

The  Piscina  is  a  necessity.  It  enables  the  water 
that  has  been  used  for  rinsing  the  priest's  hands  after 
the  ablutions,  as  well  as  that  used  for  rinsing  the 
purificators,  etc.,  to  be  reverently  disposed  of.  It 
should  of  course  be  kept  scrupulously  clean,  and  the 
drain  should  run  on  to  the  soil  outside.  The  shelf, 
which  is  sometimes  found  above  it,  is  for  the  cruets, 
etc.,  to  stand  on. 

The  Sedilia  should  be  hung  with  some  good  material 
which  may  continue  over  the  seats  and  reach  to  within 
two  or  three  inches  of  the  ground.  Cushions  may  be 
placed  on  the  seats,  and  where  the  hangings  reach  no 
lower  than  the  seats  they  are  a  necessity.  Small 
chairs  or  stools  will  also  be  necessary  for  the  servers ; 
and  where  there  are  no  structural  sedilia,  chairs  must 
be  placed  for  the  ministers  as  well ;  but  these  should 
be  of  such  a  shape  that  the  vestments  can  easily  fall 
over  their  backs.  In  building  a  new  church  it  is  more 
convenient  for  the  seats  in  the  sedilia  to  be  made 
movable,  to  be  in  fact  wooden  chairs  with  plain  low 
backs,  standing  in  a  recess. 

The  Carpets  are  far  too  important  a  factor  in  the 
colour  scheme  of  a  church  to  be  left  to  individual 
whims :  they  should  be  chosen  under  advice.  Good 
Turkey  carpets  are  becoming  scarcer  every  year ;  but 
those  at  Morris's  are  beautiful  and  most  durable,  and 
the  advice  there  may  be  relied  upon.  Some  of  the  big 
furnishers  also  supply  occasional  good  carpets  now. 
Besides  the   carpet  in  front  of  the   altar  it  is  often 


THE  HOLY  TABLE  AND  ITS  FURNITURE    105 

advisable  to  spread  other  carpets  or  matting  on  the 
pavement  to  prevent  the  danger  of  the  ministers  sHp- 
ping :  in  this  way,  too,  glaring  tiles  can  often  be 
advantageously  hidden.  In  the  case  of  poor  churches 
it  is  useful  to  remember  that  felt  can  easily  be  procured 
of  good  colours ;  and,  though  it  is  only  a  substitute,  it 
is  far  better  than  a  bad  carpet,  for  the  average  com- 
mercial carpet  has  no  real  colour  at  all,  and  is  little 
more  durable  than  felt.  A  long  padded  strip  of  good 
carpet  may  be  laid  along  the  place  where  the  com- 
municants kneel. ^ 

Flat  cushions  or  mats  for  the  servers  are  a  conveni- 
ence, and  should  be  provided  for  each  server  at  every 
point  where  he  will  have  to  kneel,  at  least  unless  there 
is  a  carpet.  But  nothing  of  the  kind  is  required  for 
the  priest  at  the  altar;  the  foot-pace  where  he  stands 
should  be  covered  only  by  the  carpet.  The  mat  which 
one  sometimes  sees  in  the  midst  of  the  foot-pace  is  a 
great  nuisance,  and  has  come  down  only  as  a  relic  of 
the  hassock  when  the  priest  knelt  at  the  north  end. 

1  The  Peasant  Aits  Society  (8  Queen's  Road,  Bayswater,  W.)  is 
now  making  excellent  hand-woven  carpets  and  rugs.  This  depot 
should  also  be  visited  for  the  beautiful  applique  work,  designed  by 
Mr.  Godfrey  Blount,  which  is  specially  suitable  for  banners  and 
hangings. 


CHAPTER   III 

COLOURS,  VESTMENTS,  AND  ORNAMENTS 

1.  Liturgical  Colours. — It  will  clear  the  ground  if  we 
consider  first  the  question  of  colours.  Although  there 
is  still  great  confusion  on  this  subject,  and  almost 
universal  misunderstanding,  the  question  is,  in  the 
light  of  recent  research,  a  simple  one,  and  one  also 
about  which  the  experts  are  agreed.  The  following 
axioms  may  with  safety  be  dogmatically  stated  : — 

(i.)  The  colours  used  should  be  those  which  were 
in  use  at  the  time  specified  by  the  Ornaments  Rubric. 
The  Prayer  Book  does  not  refer  us  to  the  earliest 
sequence  (or  fragment  of  a  sequence)  that  we  can  find, 
but  to  the  year  1548-9. 

(2.)  The  colours  generally  used  at  that  time  were 
the  white,  red,  violet,  green,  and  black  sequence, 
which  is  again  most  commonly  used  in  England  at  the 
present  day,  with  the  addition  in  many  places  of  yellow 
or  green  for  Confessors  and  of  red  for  Passiontide,  and 
everywhere  of  plain  white  linen  for  Lent. 

(3.)  At  the  same  time  there  was  never  anything  like 
a  rigid  uniformity  ;  exceptions  of  every  kind  abound 
in  the  inventories;  and  poor  churches  were  not  ex- 
pected to  have  a  complete  suite  of  vestments;  nor 
have  the  special  '  shades '  of  colour  sometimes  advo- 

106 


PLATi:  IV 

mmmmmm 


^HmJiMb 


Si'  JEtljm  lit  Ejton,  ;i^tiIot      Ouhofi    Su8i.ll. 

PRIEST  IN  -A  VHSTiMIlN'T.' 


COLOURS,  VESTMENTS,  ORNAMENTS      107 

cated  any  authority  beyond  that  of  certain  ecclesias- 
tical shops. 

It  will  be  obvious  at  once  to  the  reader  that  ignor- 
ance of  the  above  facts  has  led  to  two  very  unfortunate 
errors.  On  the  one  hand  some  clergy,  through  a 
laudable  desire  to  be  faithful  to  English  tradition,  have 
attempted  to  revive  the  local  Salisbury  use,  and  thus 
have  considerably  puzzled  both  themselves  and  the 
faithful.  Some  clergy,  on  the  other  hand,  offended  by 
the  want  of  clearness  of  the  so-called  Sarum  use,  have 
adopted  the  white-red-green-violet  sequence ;  but,  mis- 
led by  the  claims  of  the  Salisbury  ritualists,  have 
thought  that  in  so  doing  they  were  committing  them- 
selves to  Rome,  Incredible  as  it  may  seem,  these 
loyal  Anglicans  adopted  the  phrase  '  Roman  use,'  and 
believing  themselves  committed  to  Roman  Catholicism 
in  externals  they  took  as  their  pattern  the  modern 
developments  of  that  Church,  and  came  to  neglect 
with  a  most  strange  persistency  those  things  which 
are  ordered  by  lawful  authority.  The  result  has  been 
a  widespread  spirit  of  lawlessness  in  the  Church,  which 
has  alienated  many  faithful  churchmen,  made  the 
winning  of  those  outside  more  difficult,  and  given 
some  show  of  justice  and  some  measure  of  power  to 
those  who  attack  the  Catholic  basis  of  the  Church  of 
England.  In  a  word,  it  has  made  many  churches  appear 
ridiculous  to  the  average  layman,  to  the  Dissenter,  to 
the  Agnostic,  and  certainly  not  least  to  the  Roman 
Catholic. 

Unfortunately,  too,  while  the  Ornaments  Rubric 
refers  us  to  all  that  was  best  and  most  beautiful  in 
ecclesiastical  tradition,  the  present  Roman  Catholic 
customs  and  ornaments  represent  the  lowest  pitch  to 
which  the  decline  of  art  and  craftsmanship,  and  the 


io8  THE  PARSON'S  HANDBOOK 

growth  of  the  commercial  spirit,  have  ever  reduced 
religious  ceremonial. 

No  doubt,  had  the  word  Sarum  never  been  intro- 
duced, the  loyal  Anglican  clergy  would  have  used  the 
phrase  English  Use,  and  the  hitherto  untried  plan  of 
honestly  obeying  the  Prayer  Book  would  have  become 
general,  to  the  honour  of  the  Church  and  the  confusion 
of  her  enemies.  The  misfortune  was  that  the  clergy 
thought  they  must  either  be  'Sarum'  or  'Roman'; 
and  the  many  difficulties  of  the  former  use  drove  them, 
as  they  thought,  to  the  latter. 

Putting  on  one  side  the  peculiar  customs  of  modern 
Rome  as  out  of  the  question  for  every  man  who  has 
promised  obedience  to  the  Prayer  Book,  let  me  point 
out  why  the  so-called  Sarum  use  is  also  undesirable, 
(i.)  The  Prayer  Book  does  not  refer  us  to  the  diocese 
of  Salisbury  of  the  thirteenth  or  fourteenth  century, 
but  to  the  England  of  the  sixteenth ;  and  (as  we  have 
already  seen  in  the  last  chapter)  we  know  from  Clement 
Maydeston  that,  although  the  Sarum  books  were 
adopted  very  generally  in  other  dioceses,  the  Sarum 
ceremonial  was  not.  (2.)  No  one  knows  what  the 
Sarum  use  as  to  colours  was  for  Advent,  Christmas, 
Epiphany,  Lent,  Ascensiontide,  Whitsuntide,  or  for 
Trinity  Sunday;  consequently  the  so-called  Sarum 
uses  are  really  one-half  made  up  from  the  fancy  of 
nineteenth-century  ritualists.  (3.)  The  common  idea 
is  that  only  those  four  colours  which  are  casually 
mentioned  in  the  Sarum  books  were  used, — white, 
red,  yellow,  and  (in  some  mss.)  black.  But  the  inven- 
tories show  that  in  Salisbury  cathedral  itself  there  were 
in  1222  vestments  of  violeite,  purpurea,  and  de  serico 
indico  (of  blue  silk),  although  the  mss.  of  the  Con- 
suetudinary, c.  1 2 10- 1 246,  mention  red  and  white  only; 


COLOURS,  VESTMENTS,  ORNAMENTS      109 

in  1462  altar-cloths  of  purple,  blue  and  black,  white 
and  blue,  chasubles  of  purple  and  blue,  altar-cloths 
and  vestments  of  red  and  green;  in  1536,  three  green 
copes  and  five  green  chasubles,  with  tunicles,  etc. ; 
while  the  inventories,  taken  in  the  very  year  2nd 
Edward  VI.,  to  which  our  Rubric  refers  us,  give  the 
vestments  of  the  chantries  in  the  cathedral  as  of 
'  white,  red,  blue,  green,  black,  purple,  motley,  of  blue 
black  and  white  combined,  and  "braunched  of  dyverse 
colours,"  with  white  for  Lent.'^ 

It  is  clear,  then,  that  those  colours,  violet  and  green, 
which  are  commonly  thought  to  be  peculiarly  Roman, 
were  certainly  included  in  the  Sarum  use  of  the  fifteenth 
and  sixteenth  centuries,  and  violet  and  blue,  at  least, 
in  that  of  the  thirteenth. 

As  it  is  impossible  to  tell  how  these  colours  were 
used  at  Salisbury,  owing  to  the  imperfect  information 
of  the  books,  we  are  forced  to  go  to  those  dioceses 
where  the  order  was  set  down  more  completely  and 
distinctly.  We  have  this  more  complete  information 
in  the  case  of  the  following  dioceses, — Lichfield,  Wells, 
Exeter,  London,  and  Canterbury.  The  latest  of  these 
— the  nearest,  that  is,  to  the  time  of  the  Ornaments 

1  See  Mr.  St.  John  Hope's  collection  of  inventories  in  his  paper  to 
the  St.  Paul's  Ecclesiological  Society  (vol.  ii.).  At  Lincoln  (where 
the  inventories  are  fuller)  there  were  i6  red  chasubles,  3  purple,  6 
green,  11  blue,  5  black,  9  white,  i  yellow,  and  i  'varius.'  (It  must 
be  remembered  that  the  preponderance  of  red  is  due  to  the  large 
number  of  martyrs  in  the  medieval  kalendars.)  Or  to  take  a  parish 
church  :  at  Wycombe  in  1475  there  were  3  red  suits  of  vestments,  2 
white,  2  blue,  i  green,  i  black ;  again  at  St.  Peter  Mancroft,  there 
was  a  blue  suit  '  for  Sundays,'  a  single  green  vestment  which  'serves 
for  every  day,' — in  all  there  were  in  this  church  suits  of  blue,  of  blue 
and  yellow,  of  red,  green,  white,  yellow,  black,  and  also  2  single 
vestments  of  black,  2  of  green,  2  of  white,  i  of  blue,  1  of  red.  {Inv. 
Wycombe,  4 ;  S.  P.  Mancroft,  6. )  Indeed,  green  and  blue  vestments 
abound  in  all  the  inventories,  e.g.  p.  32. 


no  THE  PARSON'S  HANDBOOK 

Rubric — are  the  Pontificals  of  London  (1406-26)  and 
of  Canterbury  (1414-43) ;  and  the  only  complete  ones 
are  those  of  Exeter,  London,  and  Canterbury,  which 
were  set  forth  by  the  bishops  of  the  time.  The  London 
inventories  show  that  the  Pontifical  was  generally 
followed,  but  all  inventories  show  a  considerable 
amount  of  local  variation. 

Now,  Exeter  agrees  almost  exactly  with  London  and 
Canterbury  (which  are  identical),  and  curiously  enough, 
both  agree  very  nearly  with  what  is  knoivn  of  the 
Sarum  use  (though  not  with  the  fancy  '  Sarum  use ' 
which  nineteenth-century  theorists  have  compiled).^ 
The  only  important  variation  is  that  at  Salisbury  (as 
at  Wells)  red  is  given  for  Sundays  out  of  Eastertide 
'  quando  de  dominica  agitiir,'  -  instead  of  green  (though 
the  mention  of  green  in  the  later  inventories  seems  to 
show  that  Salisbury  may  have  come  round  to  the 
general  use).  If  we  were  to  put  these  uses  together, 
therefore,  supplementing  what  is  wanting  in  the  Sarum 
books  by  what  was  ordered  in  the  Pontificals,  we 
should  get  the  use  which  I  have  called  English,  with 

1  These  gentlemen  had  not  the  courage  of  their  opinions  :  for 
though  they  proposed  red  for  ferial  use,  they  desired  it  to  have  green 
or  blue  orphreys,  and  suggested  that  the  red  itself  might  be  mixed 
with  other  colours  !  But  no  such  disguising  of  the  red  is  hinted  in 
any  of  the  Sarum  books,  and  besides  most  chasubles  and  frontals 
were  without  orphreys. 

■-  If  this  meant  'when  the  Mass  is  of  the  Sunday,'  it  would  be 
extremely  confusing  in  a  parish  church,  though  not  in  an  old 
cathedral  church  where  the  services  were  equally  well  attended  on 
the  other  days  of  the  week.  It  has  been  assumed  by  the  composers 
of  modern  '  Sarum '  sequences  that  red  was  also  used  on  the  week- 
days, but  this  is  not  probable.  Indeed,  according  to  one  MS.  of 
the  Sarum  Customary,  which  belongs  at  the  latest  to  the  first  half  of 
the  thirteenth  century,  '  apparently  green  was  begun  on  Wednesday 
after  Trinity'  (Frere,  Use  of  Sarum,  i.  285).  lu  practice  the  ferial 
colour  would  generally  have  been  superseded  by  that  of  a  saint. 


COLOURS,  VESTMENTS,  ORNAMENTS      1 1 1 

the  exception  that  red  was  used  for  the  Sundays  after 
Trinity,  and  for  Holy  Innocents  Day,  and  white  for 
Pentecost.  If  we  go  further,  and  prefer  the  Pontificals 
because  they  are  of  a  date  nearer  to  that  of  the 
Ornaments  Rubric — which  is  the  reasonable  course — 
we  shall  substitute  green  for  the  Sarum  red  of  the 
Sundays  after  Trinity ;  and  even  here  we  shall  very 
likely  not  be  departing  from  the  actual  custom  at  the 
Salisbury  of  1548. 

Thus  we  should  arrive  at  a  sequence  that  was  in 
national  use  at  the  time  of  the  Ornaments  Rubric,  and 
was  authoritative ;  and  yet  we  should  not  have 
departed  from  what  is  known  of  the  actual  use  of 
Sarum  in  anything  but  the  use  of  violet  for  the 
Innocents  (and  perhaps  of  green),  if  we  retained  the 
Sarum  Passiontide  red,  which  is  allowed  by  the  Ponti- 
ficals. This  sequence,  too,  would  differ  but  very 
slightly  from  the  Roman  sequence  which  is  so  well 
known  at  the  present  day.  So  closely  have  the  issues 
been  narrowed  down  by  recent  investigation  ! 

If,  instead  of  starting  from  Sarum,  as  I  have  here 
done  for  the  sake  of  argument,  we  take  our  stand  upon 
the  Pontificals,  as  being  complete  in  themselves  and 
nearest  the  second  year  of  Edward  vi.,  we  can  have 
no  hesitation  whatever  in  deciding  upon  violet  for  the 
Holy  Innocents,  and  instead  of  the  Sarum  'Sunday' 
red  we  shall  use  the  far  more  intelligible  and  more 
convenient  green  after  both  Epiphany  and  Trinity  ; 
and  shall  have  the  option  of  continuing  the  violet 
through  Passiontide. 

While  allowing  the  optional  use  of  violet  for  Passion- 
tide (which  is  an  obvious  convenience  in  the  case  of 
poor  churches),  I  would  plead  for  the  use  of  red  (with 
black  or  dark  blue  orphreys  and  apparels  for  prefer- 


112  THE  PARSON'S  HANDBOOK 

ence)  at  this  season  on  these  grounds,  (i.)  It  is  more 
in  accordance  with  liturgical  propriety  to  change  the 
colours  at  Passiontide :  every  diocese  except  that  of 
Rome  formerly  did  so.  (2.)  It  is  more  instructive  to 
the  people,  and  a  most  useful  and  beautiful  enrich- 
ment of  the  colour  sequence.  (3.)  The  Pontificals  of 
Canterbury  and  London  do  not  insist  upon  violet ; 
they  only  say  that  it  is  to  be  used  'till  Maundy 
Thursday,  or,  according  to  some  churches,  till  Passion 
Sunday.^  (4.)  The  Exeter  sequence,  which  is  so  close 
to  those  Pontificals,  also  gives  violet  up  '  to  Maundy 
Thursday,  or,  according  to  some,  until  Passion  Sunday!' 
Later,  in  mentioning  red  it  says,  '  according  to  some, 
within  Passion  week  (and  on  Maundy  Thursday  if 
the  bishop  does  not  celebrate)  red  must  be  used,'  and 
again,  'on  Maundy  Thursday,  when  the  Bishop  con- 
secrates the  chrism,  white,  otherwise  red.'  (5.)  Salis- 
bury, Lichfield,  and  Wells  all  order  red  only.  (6.)  The 
inventories  prove  that  red  was  still  so  used  in  the 
sixteenth  century. 

The  sequence  of  Canterbury,  London,  and  Exeter, 
clear,  complete,  and  authoritative  as  it  is,  has  the 
additional  practical  advantage  of  being  nearly  identical 
with  the  sequence  to  which  every  one  is  accustomed 
to-day.^ 

Fortunately,  the  English  colour-sequence  which  I 
am  describing  can  be  obtained  by  every  one  in  Dr. 
Legg's  English  Churchman's  Kalendar,^  and  in  the 
small  penny  Kalendar  published  by  the  same  firm. 
The  only  alterations  I  would  in  all  humility  suggest 

1  A  perfect  mine  of  information  as  to  colours  is  provided  by  the 
paper  of  Mr.  Hope  already  referred  to,  and  by  that  of  Dr.  Legg  in 
vol.  i.  of  the  Tra7isactio7is  of  the  St.  Paul s  Ecclesiological  Society. 

2  Mowbray  &  Co.,  Farringdon  St.,  E. C,  is.,  where  also  a  Scottish 
edition  of  the  Kalendar  (by  Mr.  Eeles)  can  be  obtained. 


COLOURS,  VESTMENTS,  ORNAMENTS       1 1  3 

are  the  use  of  yellow  instead  of  green  for  Confessors, 
and  of  the  Passiontide  red  (with  black  apparels  and 
orphreys).  These  would  not  be  objected  to  by  the 
compiler.^ 

Yellow  seems  to  be  a  better  colour  for  Confessors 
than  green,  as  it  has  been  very  generally  revived; 
and  to  use  green  for  Confessors  in  Trinity-tide  is 
sadly  confusing,  now  that  green  is  everywhere  under- 
stood as  the  ferial  colour.  Liturgically  the  question 
is  unimportant,  as  yellow  and  green  were  regarded  as 
interchangeable.  Our  latest  Pontificals  (London  and 
Canterbury)  order  yellow ;  and,  as  they  agree  in  this 
with  SaHsbury  as  well  as  with  Exeter  (though  the 
latter  allows  green  as  an  alternative),  we  are  following 
the  most  general  authority  in  preferring  yellow.  Among 
the  dioceses  mentioned  on  p.  75,  the  only  exceptions 
are  Wells  (blue  and  green),  and  Lichfield  {varius,  a 
word  of  uncertain  meaning). 

The  use  of  white  for  Lent  was  practically  universal 
in  the  sixteenth  century  and  earlier.  It  was  of  plain 
stuff,  fustian,  linen,  or  canvas,  with  crosses,  roses,  or 
other  devices  of  red  or  purple,  and  was  used  to  cover 
pictures  and  ornaments,  as  well  as  for  chasubles, 
frontals,  riddels,  etc.  But  it  is  nowhere  ordered,  and 
seems  to  have  been  simply  a  universally  accepted 
popular  custom. 2 

In  churches  which  are  well  arranged  and  decorated 
it  looks  extremely  well,  if  great  care  is  exercised  in  the 
choice  of  a  good  toned  white  (such  as  brown  hoUand 
often  is),  and  of  the  devices  sewed  on  to  the  hangings. 

1  E.g.  Dr.  Legg  says  of  the  London  Pontifical  that  it,  'among 
other  improvements,  allows  a  different  and  more  sombre  colour  for 
the  last  fortnight  of  Lent,'  and  of  green,  that  '  it  was  considered  to  be 
liturgically  the  same  as  yellow."  -  Sou  p.  442. 

H 


114  THE  PARSON'S  HANDBOOK 

Those  churches  that  still  use  red  for  Lent  might  adopt 
it  at  once,  and  thus  put  themselves  right.  It  would 
lose  much  of  its  meaning  unless  the  pictures,  etc.,  were 
covered  with  the  same  material ;  until,  therefore,  the 
Lenten  array  is  used  in  a  church,  it  seems  best  to  keep 
to  the  well-understood  violet.  In  churches  where 
violet  has  been  the  custom,  it  might  be  well  to  use 
dark-blue  linen  to  cover  crosses,  pictures,  and  images. 
The  use  of  the  Lenten  white  has  the  advantage  of  dis- 
tinguishing Lent  from  Advent  (a  season  to  which  it 
has  little  resemblance),  and  from  Vigils,  Quinquagesima, 
etc. 

The  '  violet '  for  Lent  does  not  of  course  mean  the 
unpleasant  colour  (so  remote  from  the  colour  of  the 
violet  flower)  at  present  provided  by  the  shops. 
There  is  no  such  restriction  as  to  tints,  and  dark 
blue  or  purple  is  equally  suitable  for  Lent.  It  may 
be  mentioned  here  that  there  is  not  a  single  authority 
— in  the  Sarum  books  or  elsewhere — for  the  use  of 
red  either  in  Lent  (except  in  Passiontide)  or  Advent.^ 

Here  is  the  colour-sequence  ordered  in  the  latest 
Pontificals,  those  of  London  and  Canterbury  (1406-26, 
and  1415-43).  The  principal  variants  of  other  dioceses 
are  given  in  brackets. — Advent,  violet  or  purple : 
Christmas,  white :  St.  Stephen,  red :  St.  John  Evan., 
white :  H.  Irmocaits,  violet  (Exeter,  and  all  others, 
red) :  Circujncision,  white  :  Epiphany,  white :  Ep.  oct.  to 
Septuagesima,  green :  Septuagesima  to  Passion  Sunday, 
violet  or  purple,  and  '  according  to  some  churches '  the 

1  The  mistake  was  caused  by  the  Passiontide  colour,  and  also  a 
rubric  in  the  Sarum  missal  which  directs  the  priest  to  bless  the  ashes 
in  a  red  cope  on  Ash  Wednesday.  But  Ash  Wednesday  and  the  two 
following  days  were  not  reckoned  part  of  Lent,  which  was  the  period 
from  the  First  Sunday  in  Lent  till  Easter  (Frere,  Use  of  Sarum,  i.  305), 
and  the  Lenten  array  was  not  set  up  till  Saturday  at  the  earliest. 


COLOURS,  VESTMENTS,  ORNAMENTS       115 

use  of  violet  is  allowed  by  the  Pontificals  to  stop  on 
Passion  Sunday  (in  practice  everywhere,  plain  white  up 
to  Passion  Sunday).  (Fussiopi  Sunday  to  Easier  Even, 
Salisbury,  Lichfield,  Wells,  red.)  Palm  Sunday,  violet 
or  purple  (Exeter,  violet  or  red) :  Maundy  Thurs.,  white 
(Exeter,  white  or  red) :  Good  Friday,  black  (Exeter, 
violet  or  red) :  Eastertide,  white  :  Rogations,  violet  or 
purple :  Ascensiontide,  white :  Whitsuntide,  red : 
Trinity,  white  (Exeter,  green  or  white) :  Trinity  to 
Advent,  green  (Salisbury,  on  Sundays,  red) :  Feasts  of 
B.V.M.,  Nativ.  John  Bap.,  Michaelmas,  white:  St. 
Mary  Mag.,  yellow  :  All  Saints,  white  (Exeter,  red  and 
white,  or  all  colours) :  Apostles,  Martyrs,  Evangelists, 
red  (all  the  English  sequences  have  red  for  Evangelists, 
excepting  St.  John,  as  against  the  Roman  white) : 
Confessors,  yellow  (Exeter,  yellow  or  green,  Wells,  blue 
and  green,  Salisbury,  yellow ;  none  have  white) : 
Requiem,  black  (Exeter,  black  and  violet).  To  this  it 
may  be  added  that  the  colour  for  Dedication  Festivals 
has  everywhere  been  white. 

These  then  are  the  facts  as  to  the  authorised  use  of 
colours  in  England.  The  sequence  is,  with  very  slight 
exceptions,  that  used  all  over  the  West  to-day.  But 
as  it  admits  of  enrichment  for  churches  that  can 
afford  a  larger  number  of  colours,  I  give  the  following 
as  the  ideal  sequence  of  eight  colours  for  use  in  such 
churches.  Poorer  churches  would  naturally  keep 
within  the  narrower  limit  of  five,  or  (using  blue  for 
black)  of  four.  We  are  fortunate  in  having  this 
opportunity  of  reducing  or  enlarging  the  number 
of  colours,  according  to  the  needs  of  each  church  : — 

Advent,  violet.  After  Epiphany,  green. 

Christmas     to     Epiphany,     Septuagesima      to      Lent, 
white.  violet. 


ii6  THE  PARSON'S  HANDBOOK 


Lent     (4     weeks),     w 

■hite 

After  Trinity,  green. 

linen. 

Vigils,  violet. 

Passiontide  (2  weeks), 

red 

B.V.M.,    St.    John    Evan., 

and  black. 

Nat.    St.    John    Bapt, 

Maundy  Thurs.,  white. 

Michaelmas,  All  Saints, 

Good      Friday,     red 

and 

Virgins,  white. 

black. 

Apostles,    Martyrs,    Evan- 

Easter, white. 

gelists,  red. 

Rogation,  violet. 

Confessors,  St.  Mary  Magd., 

Ascension,  white. 

yellow. 

Whitsun,  red. 

Requiem,  black. 

Trinity,  white. 

(For  any  colour,  gold.) 

2.  Vestments. — With  regard  to  all  ornaments  and 
vestments  one  precaution  is  most  necessary.  The 
parson  must  make  it  clearly  understood  that  he  will 
not  accept  a  single  thing  for  the  church  unless  the 
advice  has  first  been  sought  of  that  person  who  over- 
looks the  decoration  of  the  church.  Who  that  person 
is  will  depend  on  circumstances,  but  he  must  be  a 
competent  judge;  and  committees  are  useless  unless 
their  members  are  modest. 

If  this  precaution  be  not  taken,  the  services  of  the 
church  are  certain  in  time  to  be  vulgarised.  Some 
kind  friend  will  work  an  impossible  stole;  another 
will  compose  a  ruinous  frontal,  and,  without  warning 
any  one,  present  it  as  a  pleasant  surprise  when  it  is 
finished ;  another  will  be  attracted  by  some  brass- 
work  of  the  gilt-gingerbread  order  in  a  shop-window, 
and  with  a  smile  of  kindly  triumph  will  deposit  it  one 
day  in  the  vestry.  It  will  be  too  late  then  for  the 
parson  to  protest :  all  these  good  people  will  be  hurt 
(and  one  cannot  blame  them)  if  their  presents  are 
rejected.  But  if  it  be  publicly  explained  beforehand 
that  beauty  of  effect  is  a  most  difficult  task,  for  which 
a   lifelong    training   is   required — and   that   a   church 


HI, 


\TH  V. 


BISHOP  IN  PONTIFICALS. 


COLOURS,  VESTMENTS,  ORNAMENTS      117 

must  suffer  if  left  to  the  chance  of  a  multitude  of 
individual  tastes,  this  catastrophe  will  be  avoided. 

Sometimes  one  is  tempted  to  think  that  folk  con- 
sider anything  good  enough  for  a  church.  But  this  is 
not  generally  the  case.  It  simply  is  that  the  elements 
of  artistic  knowledge  have  not  yet  entered  the  heads 
of  many  people, — and  will  not,  unless  the  Church 
educate  them  by  its  example.  Simplicity,  unity,  pro- 
portion, restraint,  richness  of  colour,  ecclesiastical 
propriety,^  these  things  are  simply  not  understood  by 
a  vast  number.  It  is  not  their  fault ;  they  have  had  no 
opportunity  of  learning  :  they  want  to  help  the  church, 
and  they  will  do  so  well  if  they  are  only  taught ;  but, 
if  not,  it  will  not  cross  their  minds  that  decoration 
without  harmony  is  just  as  excruciating  as  music 
without  harmony. 

When  a  parson  has  no  ear  he  generally  has  the 
wisdom  to  put  the  music  under  good  advice.  It 
should  be  just  the  same  when  he  has  no  eye.  He 
must  remember  that  those  who  have  not  this  defect 
will  be  driven  from  the  church  by  faults  which  to 
them  offend  not  only  against  the  eye,  but  against  the 
heart  and  intellect  as  well.  If  the  vulgarities  both  in 
music  and  other  forms  of  art,  with  which  nearly  every 
church  is  at  present  soiled,  do  not  soon  pass  away, 
the  quiet  alienation  of  the  most  educated  sections  of 
the  community  may  go  too  far  for  recovery. 

The  principal  habits  and  vestments  worn  by 
authority  of  Parliament  in  the  year  to  which  we  are 
referred  were  —  the  cassock,  cap,  gown,  surplice, 
hood,  tippet  or  scarf,  the  albe  and  amice  with  their 
apparels,    girdle,   stole,   fanon    or  maniple,  chasuble, 

1  This  does  not,  of  course,  mean  the  exclusive  use  of  so-called 
ecclesiastical  designs  (see  p.  72). 


ii8  THE  PARSON'S  HANDBOOK 

cope,  dalmatic  and  tunicle,  the  rochet,  the  verger's 
gown.i  To  these  must  be  added  the  bishop's  mitre, 
the  bishop's  chimere,  and  the  grey  almuce  for 
dignitaries. 

The  Cassock  in  its  English  traditional  form  is  double- 
breasted  without  buttons  down  the  front,  and  kept  in 
position  by  a  broad  band.  In  this  form  it  was  worn 
(generally  with  the  gown)  as  the  usual  outdoor  dress 
of  the  English  clergy  down  to  the  beginning  of  the 
nineteenth  century ;  ^  and  in  this  form  it  still  survives, 
somewhat  attenuated  in  the  bishop's  'apron,'  and  in 
those  churches  where  the  preaching  gown  is  used. 
The  usual  medieval  shape  was  fuller,  but  did  not  over- 
lap quite  so  much  in  front  (see  Plates  in.,  ix.,  and  xii.); 
it  also  had  no  buttons  on  the  skirt,  and  was  rather  like 
the  coat  now  worn  by  the  boys  of  Christ's  Hospital ; 
in  some  brasses  the  cassock  is  belted  with  a  buckled 
strap.  The  garment  that  one  often  sees  with  buttons 
all  down  the  front  is  a  soutane  and  not  a  cassock : 
these  garments  are  not  convenient  to  put  on,  nor  to 
walk  in,  nor  to  kneel  in.  They  are  a  few  shillings 
cheaper  than  the  cassock,  and  they  belong  to  the  clergy 
of  a  Church  that  is  not  in  communion  with  our  own, — 
two  reasons  which  seem  a  recommendation  in  some 
people's  eyes.  Servers  and  choristers,  as  well  as  clergy, 
should  wear  proper  cassocks. ^     Now  that  the  civilian's 

1  See,  for  a  careful  examination  of  these  vestments  and  ornaments, 
Mr.  Micklethwaite's  Alcuin  Club  tract  on  The  Ornaments  of  the 
Rubric. 

2  Rev.  T.  A.  Lacey,  in  an  interesting  article  on  '  The  Ecclesiastical 
Habit  in  England'  (S.P.E.S.  Trails,  iv.  2),  mentions  a  Spanish 
traveller  during  the  Peninsular  War  who  remarked  with  surprise  that 
our  clergy  were  all  dressed  '  like  Benedictine  monks.' 

3  Foster  &  Co.  of  Waterloo  Place,  Regent  Street,  London,  and 
of  Oxford,  make  really  good  cassocks.  Satisfactory  cassocks  cannot 
be  supplied  ready  made  (they  are  more  difficult  to  fit  than  coats),  and 


COLOURS,  VESTMENTS,  ORNAMENTS     119 

dress  is  shortened  it  seems  hardly  incumbent  on  the 
clergy  always  to  wear  their  cassocks.  But  on  the  way 
to  church,^  in  the  schools,  at  confirmations,  at  clerical 
meetings,  there  can  be  no  reason  for  ignoring  Canon 
74,  which  orders  the  clergy  '  usually '  to  wear  the 
cassock,^  and  with  it  the  cap  and  gown,  a  beautiful 
dress.  Tippets  may  not  be  worn  out  of  doors  by 
priests  who  have  not  a  Master's  degree. 

Some  sort  of  girdle  or  cincture  has  been  long  in  use. 
The  traditional  shape  since  the  time  of  Laud  has  been 
that  of  a  short  and  broad  band  of  black  material.  A 
short  cloth  band  may  be  fastened  with  three  buttons  at 
the  side,  and  this  is  in  my  opinion  the  most  graceful 
and  convenient  form  of  cincture. 

The  law-abiding  clergy  are  now  beginning  to  wear 
the  canonical  dress  on  the  way  to  church,  and  when 
they  are  engaged  in  clerical  work  in  their  parishes ;  and 
we  may  hope  that  in  a  few  years  the  sight  of  clergymen 
properly  habited  will  be  a  familiar  one  in  our  streets. 
The  college-cap  and  gown  are  understood  and  respected 
by  English  people,  for  even  the  poorest  know  them  at 
least  from  pictures ;  they  do  not  therefore  excite  sur- 
prise and  suspicion  as  do  the  foreign  garments  so  oddly 
affected  by  a  few  of  the  clergy.  The  gown  is  very 
convenient  to  slip  on  and  off,  and  exceedingly  graceful; 
and  the  parson  who  wears  it  has  the  satisfaction  of 
knowing  (and  if  necessary  explaining)  that  he  is  obey- 
ing orders. 

this  firm  will  only  make  them  to  fit  the  customer.  Many  churches 
will  therefore  have  to  go  elsewhere  for  choir-cassocks,  but  they  should 
all  the  same  be  careful  to  order  them  of  the  double-breasted  shape. 

1  Even  the  Lutheran  clergy  of  Germany  wear  their  distinctive  cap 
and  long  gown  on  the  way  to  church. 

2  The  same  Canon  says  that  '  in  private  houses,  and  in  their 
studies,  the  said  persons  ecclesiastical  may  use  any  comely  and 
scholar-liko  apparel.' 


120  THE  PARSON'S  HANDBOOK 

The  Gown. — Canon  74  allows  a  certain  amount  of 
latitude  in  the  shape  of  the  gown.  The  parson  may 
wear  the  priest's  gown  (falsely  called  Genevan),^  or  the 
university  gown  of  his  degree,  and  also  'poor  beneficed 
men  and  curates  (not  being  able  to  provide  themselves 
long  Gowns)  may  go  in  short  Gowns  of  the  fashion 
aforesaid.'  As  a  rule  it  will  be  found  convenient  for 
the  parson  to  wear  the  gown  of  his  degree ;  but  if  he  is 
not  a  graduate,  he  will  wear  the  priest's  gown,  which 
for  economy  might  be  of  stuff  and  not  of  silk.  For 
civic  and  court  functions  custom  requires  every  priest 
to  wear  the  silk  priest's  gown  with  the  tippet. 

The  Cap,  the  '  square  cap '  of  Canon  74,  has  gone 
through  several  modifications :  once  of  the  comely 
shape  that  we  see  in  the  portraits  of  Bishop  Fox 
(Plate  VI.)  and  others,  it  developed  in  the  seventeenth 
century  into  the  form  familiar  in  portraits  of  Laud  and 
Andrewes  (of  limp  material,  with  a  tuft  on  the  top),^ 
and  then  into  the  college-cap  in  England,  and  abroad 
into  the  less  comely  biretta.  There  is  no  conceivable 
reason  for  English  churchmen  to  discard  their  own 
shape  in  favour  of  a  foreign  one,  except  that  the  biretta 
offends  an  immense  number  of  excellent  lay  folk,  and 
thus  makes  the  recovery  of  the  Church  more  difficult. 
An  English  priest  has  no  more  right  to  adopt  the 
distinctive  head-dress  of  the  clergy  of  other  countries, 
than  an  English  colonel  has  to  wear  the  helmet  of  a 
German  officer.^ 

1  The  Puritans  really  loathed  it  as  a  'badge  of  Popery.'  Cf.  Plate  xi. 

2  In  the  middle  of  the  eighteenth  century  the  present  shape  had 
been  nearly  reached,  but  the  tuft  had  not  developed  into  the  tassel, 
as  we  learn  from  Hogarth's  representations  of  it. 

3  The  clergy  (now  diminishing  in  numbers)  who  wear  the  foreign 
cap  no  doubt  do  so  largely  in  ignorance,  and  not  for  the  reasons  which 
prompt  some  7iouveavx  riches  to  adopt  crests  that  belong  to  another 
family.      It  is  true  that   the  biretta  and  the  square  cap  are  both 


COLOURS,  VESTMENTS,  ORNAMENTS      121 

For  general  outdoor  use  it  seems  best  to  take  the 
college-cap  as  it  has  come  down  to  us,  until  the 
authorities  restore  the  proper  priest's  cap  with  its  cross- 
seams.  That  the  college-cap  is  not  confined  to  the 
clergy  alone  is  also  true  of  the  biretta,  which  is  worn 
by  vergers  and  choristers,  and  in  a  different  form  by 
barristers,  in  France,  and  varies  considerably  in  shape 
among  the  clergy  themselves  of  different  countries.  Of 
late  years  it  has  been  felt  by  the  English  bishops  that 
an  earlier  form  of  our  square  cap  would  be  more 
suitable  for  wearing  with  vestments  in  outdoor  pro- 
cessions and  suchlike  functions,  and  they  have  very 
generally  adopted  a  modification  of  the  seventeenth- 
century  form  of  the  cap.  There  can,  I  think,  be  little 
doubt  that  this  '  Canterbury  cap  '  (clumsy  though  it  is) 
does  look  better  with  the  cope  or  surplice  than  a  college- 
cap  ;  but  it  would  be  more  according  to  principle  if  we 
used  for  such  purposes  the  cap  that  was  worn  in  the 
second  year  of  King  Edward  vi.,'  which  is  certainly  of 
a  better  shape  than  that  of  the  seventeenth  century. 

The  Coif,  or  skull-cap. — English  tradition  since  the 
Reformation  has  been  against  the  wearing  of  any 
head-dress  except  the  coif  in  church,  from  motives  of 
reverence  ;2  and  nowadays,  when  churches  are  heated, 

descended  from  the  sixteentli-century  cap  ;  but  this  gives  an  Enghsh 
priest  no  right  to  adopt  the  former,  unless  a  Cambridge  graduate  has 
for  the  same  reason  the  right  to  wear  an  Oxford  hood,  or  a  barrister 
to  wear  a  judge's  wig,  or  an  EngUsh  soldier  to  wear  a  German  helmet. 

1  See  Plate  vii.  This  cap  is  made  by  the  St.  Dunstan  Society  under 
the  name  of  the  '  Square  Cap. '  College-caps  and  gowns  can  be  obtained 
from  any  university  tailor. 

2  Before  the  Reformation  caps  were  worn  in  choir,  but  no  cap  was 
worn  with  the  mass-vestments.  See  illustrations,  passim.  There 
was  one  e.vception  perhaps  at  Lincoln,  where  the  celebrant  handed 
his  pileus  to  a  serving  boy  at  the  Gloria  in  Excelsis  {Black  Book,  377), 
but  perhaps  he  had  merely  carried  it,  '  as  the  canon  reading  a  lesson 


122  THE  PARSON'S  HANDBOOK 

there  is  no  need  for  anything  but  a  skull-cap  for  those 
whose  heads  are  sensitive.  Canon  i8  orders  that  '  No 
man  shall  cover  his  head  in  the  church  or  chapel  in 
the  Divine  Service,  except  he  have  some  infirmity,  in 
which  case  let  him  wear  a  night-cap  or  coif.'^  Canon  74 
mentions  the  material  of  the  coif  as  '  black  silk,  satin, 
or  velvet.'  The  well-known  picture  of  the  Seven  Sacra- 
ments by  Van  der  Weyden  at  Antwerp  shows  that  in 
Flanders  at  any  rate  the  coif  was  in  general  use  at  all 
kinds  of  services  in  the  fifteenth  century;  a  similar 
cap  or  coif  is  found  in  English  brasses  and  pictures. 
Some  nineteenth-century  writers  have  given  directions 
for  the  management  of  the  biretta  in  church,  but  they 
have  had  to  go,  not  to  any  lawful  authority,  but  to  the 
Ultramontane  Le  Vavasseur's  edition  of  Baldeschi. 

The  Surplice. — The  pre-Reformation  surplice,  like 
that  which  has  continued  in  use  down  to  our  own  time, 
was  very  long  and  full.-  To  the  mimicry  of  Rome 
which  has  obtained  in  some  quarters  we  owe  the  short 
garment  that  is  now  sometimes  seen,  undignified  and 
ungraceful.  To  wear  a  thing  of  this  sort  is  scarcely  to 
obey  the  Ornaments  Rubric ;  it  is  as  if  a  boy  should 
wear  a  bathing-costume  at  a  cricket  match  when  he 
was  told  to  wear  a  suit  of  flannels. 

in  the  choir  at  Westminster  hands  his  cap  to  the  verger." — Words- 
worth, Notes,  209. 
1  Perhaps,  however,  this  does  not  include  the  clergy, 
"  That  the  medieval  surplice  was  very  ample  and  reached  almost 
(sometimes  entirely)  to  the  feet  is  known  to  every  one  who  has  seen 
an  old  brass.  Since  the  Reformation,  repeated  Articles  show  what  our 
58th  Canon  means  by  a  'decent  and  comely  surplice  with  sleeves.' 
Bp.  Andrewes  requires  '  a  comely  large  surplice  with  wide  and  long 
sleeves.'  Bp.  Montagu  asks,  'Of  what  assise  be  the  Surplices,  large 
or  scantling  ?  For  not  cheapnesse  but  decentnesse  is  to  be  respected 
in  the  things  of  God.'  Bp.  Cosin  asks,  '  Have  you  a  large  and  decent 
surplice  ? '  And  the  same  question  we  find  asked  at  Durham  since  the 
last  revision  {c.  1715).     See  Perry,  Chvrch  Orn.,  349,  385,  451,  461, 


COLOURS,  VESTMENTS,  ORNAMENTS      123 

The  surplice  should  fall  to  within  about  six  inches 
of  the  ground,  or  else  to  the  ankles ;  and  at  the  very 
shortest — by  way  of  transition — nothing  should  be 
tolerated,  even  on  the  smallest  chorister,  that  is  not 
some  inches  below  the  knee;  but  this  half-measure  loses 
the  graceful  swing  of  a  proper  surpHce,  and  surplices 
of  insufficient  length  are  apt  to  crease  up  when  sat 
upon.  It  may  be  mentioned  here  that  men  are  apt  to 
think  their  surplices  longer  than  they  really  are,  because, 
when  one  leans  forward  to  look  at  the  length  of  the 
garment,  it  drops  several  inches  in  front. 

A  further  cause  that  has  led  to  the  gradual  cutting 
down  of  garments  is  the  rage  for  cheapness,  and  the 
desire  of  the  tailor  to  save  as  much  material  as  possible. 
Before  vestments  became  a  commercial  article,  they 
remained  full,  on  the  Continent  as  well  as  here.  Now 
the  worship  of  Mammon  has  so  far  intrenched  on  the 
honour  due  to  God  that  the  sweater  has  his  own  way 
with  us,  and  it  is  considered  seemly  for  a  minister  to 
appear  in  church  in  the  garment  called  a  *  sausage- 
skin,'  a  so-called  surplice  that  is  not  only  short,  but  is 
entirely  deprived  of  gathers,  so  that  a  few  extra  half- 
pence may  be  saved  from  the  cost  of  worship. 

There  is  plenty  of  precedent  for  the  smocking  of 

surplices,  and  it  adds  to  their  beauty.     But  it  is  not  in 

the  least  necessary,  while  shape  is.     As  for  fulness,  the 

most  beautiful  surplice  (that  like  those  represented  on 

medieval  monuments)  will   have  a   circumference   of 

about  4^-  yards.     Surplices  should  never  button  in  the 

front. ^     The  most  graceful  sleeves  hang  down  within 

1  The  open  buttoned  surplice  came  in  about  the  end  of  the  seven- 
teenth century,  owing,  it  is  said,  to  the  growing  habit  among  the 
clergy  at  that  time  of  wearing  a  wig.  Happily  the  wig  is  now  obsolete 
in  the  Church  (as  a  ceremonial  head-dress),  and  with  it  the  reason  for 
an  open  surplice,  as  also  for  the  exaggerated  opening  to  the  hood. 


124  THE  PARSON'S  HANDBOOK 

a  few  inches  of  the  skirt-hem,  and  are  turned  back 
over  the  hands ;  for  preaching  it  will  generally  be  found 
more  convenient  to  use  a  surplice  with  sleeves  that, 
while  hanging  nearly  as  low,  do  not  extend  beyond  the 
wrist  at  the  top. 

It  need  hardly  be  said  at  the  present  time  that  there 
is  no  English  precedent  for  the  use  of  lace.  It  simply 
destroys  all  beauty  of  drapery  in  any  garment  upon 
which  it  is  placed.  Every  artist  will  realise  how  much 
this  means.  Indeed,  to  the  credit  of  our  fellow-  • 
Christians  on  the  Continent  it  must  be  said  that  they 
are  rapidly  discarding  the  use  of  lace,  and  with  it  that 
most  indecent  garment  the  cotta,  which  is  fortunately 
not  one  of  the  vestments  ordered  by  our  Rubric.  The 
ancient  monastic  orders  have  always  retained,  and  still 
use,  the  full  surplice. 

The  parson  will  therefore  use  a  gentle  authority  against 
the  good  ladies  who  unconsciously  try  to  approximate 
church  vestments  to  those  articles  of  feminine  attire 
with  which  they  are  familiar.  For  ecclesiastical  vest- 
ments are  for  men,  and  it  will  be  a  bad  day  for  us 
when  we  forget  this  fact.  Of  all  the  many  vestments 
used  at  different  times  in  the  Church  a  well-cut  surplice 
is  perhaps  the  most  beautiful. 

The  Hood  has  come  down  to  us  by  custom,  but  it 
clearly  belongs  to  the  ornaments  of  our  Rubric,  for  the 
Prayer  Book  of  1549  shows  that  it  was  well  established 
in  its  academical  form  at  that  time, — graduates  in 
cathedral  churches  and  colleges,  it  says,  may  use  in 
the  quire  '  such  hood  as  pertaineth  to  their  several 
degrees,  which  they  have  taken  in  any  university  within 
this  realm. '^  Considering  the  conservatism  of  university 
authority,  we  may  safely  assume  that  the  distinctive 
1  The  Two  Books,  397, 


COLOURS,  VESTMENTS,  ORNAMENTS      125 

varieties  of  the  academical  hood  were  no  new  thing  in 
1549.1  Canon  58  orders  it  for  all  the  clergy  who  have 
a  degree,  as  well  as  the  surplice.  We  need  not  go  to 
the  year  1548  for  our  authority  for  the  hood,  'for  the 
Canons  of  1603  which  order  its  use  are  quite  com- 
patible with  the  Rubric,  and  therefore  are  still  in 
force ' ;  and  furthermore,  '  its  use  was  enjoined  by 
bishop  after  bishop  in  his  visitation  articles,  both  before 
and  after  i66i.'2  It  should  be  worn,  therefore,  over 
the  surplice  at  all  choir  offices,  and  for  preaching. 

A  caution  is  necessary  against  the  attempts  some- 
times made  by  tailors  to  reconstruct  ancient  shapes 
of  the  hood  out  of  their  own  fancies.  The  idea  that 
buttons  should  be  used  is  especially  unfounded.^  The 
safest  course  may  be  to  take  the  hood  as  it  is,  and  to 
modify  it  slightly  ;^  if  it  does  not  draggle  down  too  far 

1  The  earliest  known  mention  of  silk  linings  '  according  to  their 
degrees'  is  in  1443.  S.P.E.S.  Trans,  iv.  321.  Myrc  {Instruct ions, 
60)  tells  the  priest  to  put  on  a  surplice,  'take  thy  stole  with  thee  right, 
and  pull  thy  hood  over  thy  sight,'  when  taking  the  Sacrament  to  the 
sick. 

"  Atchley,  'The  Hood  as  an  Ornament  of  the  Minister,'  S.P.E.S. 
Trans,  iv.  324.  It  has  been  suggested  that  the  hood  should  be 
worn  by  the  preacher  alone,  because  the  First  Prayer  Book  only 
orders  it  in  the  choirs  of  '  cathedral  churches  and  colleges,'  and  of 
other  places  says  onl^-  '  It  is  also  seemly  that  graduates,  when  they 
do  preach,  shall  use  sucn  hoods  as  pertaineth  to  their  several  degrees.' 
But  it  is  a  mistake  to  refer  to  the  First  Book  in  this  matter,  because 
the  Canon  settles  the  law  for  us,  this  part  of  it  being,  as  Mr.  Atchley 
says,  still  in  force.  As  a  matter  of  fact,  if  these  '  Notes '  of  that  Book 
are  in  force,  then  the  surplice  need  only  be  worn  in  cathedral,  col- 
legiate, and  parish  churches  ;  for  the  same  paragraph  says,  '  in  all 
other  places,  every  Minister  shall  be  at  liberty  to  use  any  surplice  or 
no.'  And  apart  from  this,  the  Rubric  would  refer  us,  supposing  the 
Canon  to  be  abrogated,  to  the  second  year  and  not  to  the  First  Book. 
For  references,  cj.  Atchley,  ibid.  325. 

*  Indeed  it  may  perhaps  be  questioned  whether  any  one,  except  the 
university  authorities,  has  a  right  to  alter  the  shape  of  a  university 
hood. 


126  THE  PARSON'S  HANDBOOK 

at  the  back,  and  if  it  shows  a  little  of  its  substance 
(not  a  piece  of  mere  tape)  in  front,  its  comeliness  and 
convenience  cannot,  I  think,  be  improved.^  As  for  its 
length,  I  would  venture  to  suggest  as  a  good  criterion 
both  of  comfort  and  proportion  that  it  should  barely 
touch  the  seat  when  the  wearer  is  sitting  down.^ 

Some  high-church  clergy  seem  to  have  inherited  the 
Puritan  dislike  of  the  hood,  discarding  it,  in  defiance 
both  of  authority  and  tradition.  A  century  and  a  half 
ago  this  dislike  of  the  hood  was,  more  appropriately, 
the  mark  of  a  section  of  the  low-church  clergy. 

The  hood  should  be  worn,  then,  at  all  choir  offices, 
and  by  the  preacher  unless  he  is  vested  for  the  Eucharist; 
it  might  also  be  worn  when  shriving  and  when  carrying 
the  Communion  out  of  doors  to  the  sick;^  but  it  may 
not  be  worn  at  the  Eucharist,  for  the  Rubric  at  this 
point  abrogates  the  Canon.  Even  in  those  churches 
where  the  proper  vestments  are  not  worn,  there  is  no 
reason  why  a  hood  should  be  worn  over  the  surplice, 
and  *  ornaments  of  merely  personal  dignity  are  out  of 
place  on  those  engaged  in  offering  the  Eucharistic 
Sacrifice.'"  There  is  no  reason  why  the  hood  should 
be  worn  for  the  Catechism  or  for  occasional  services 
not  contained  in  the  Prayer  Book.    For  the  other  'rites 

1  The  cape  of  the  medieval  hood  was  of  a  different  shape  to  that 
invented  recently :  it  was  put  on  over  the  head  and  not  buttoned 
down  the  front,  and  was  certainly  very  pretty  [cf.  illustrations  in 
S.P.E.S.  Trans,  iv.  3).  Traces  of  it  still  remain  in  the  Cambridge 
hoods,  but  it  has  disappeared  from  the  Oxford  M.A.  and  B.A.  Mr. 
Atchley  recommends  the  medieval  shape,  but  in  the  same  article  he 
says  that  '  hoods  in  summer  time  are  certainly  unpleasant  to  wear," 
and  recommends  their  disuse  for  six  months  out  of  the  twelve.  If 
this  be  so,  then  custom  has  been  justified  in  reducing  the  material 
of  the  hood  and  making  it  wearable.  It  seems  to  me  that  any 
restoration  should  be  very  gradual  and  experimental. 

2  See  Plate  viii.  ^  Atchley,  ibid.  325. 


COLOURS,  VESTMENTS,  ORNAMENTS      127 

and  ceremonies'  its  use  would  naturally  be  governed 
by  the  service  of  which  they  properly  form  a  part ;  e.g. 
Baptism  being  in  the  middle  of  Mattins  and  Evensong, 
the  priest  would  naturally  retain  his  hood :  but  the 
offices  for  Marriage  and  Churching  being  strictly  pre- 
ludes to  the  Eucharist,  the  priest  would  in  such  case 
wear  the  Eucharistic  vestments;  but  when  they  are 
not  followed  immediately  by  the  Communion,  I  imagine 
that  the  use  of  a  hood  over  the  surplice  would  be 
optional. 

The  Almuce,  or  amess,  is  a  vestment  of  dignity,  and  is 
certainly  one  of  the  ornaments  of  the  Rubric.  Indeed 
it  is  a  useful  piece  of  evidence  that  the  Rubric  does 
refer  us  to  the  second  year  and  not  to  the  First  Book  ; 
for  it  was  abolished  by  that  Book,  and  yet  was  revived 
in  the  reign  of  Elizabeth  in  accordance  with  the  Rubric, 
and  was  worn  at  St.  Paul's  in  1559,  at  Windsor  in  1561, 
by  Archbishop  Parker  and  his  suffragans  at  Convoca- 
tion in  1562,  and  was  still  one  of  the  'gross  points  of 
popery  evident  to  all  men'  in  1581.^  Dignitaries  should 
therefore  obey  the  Rubric  by  wearing  the  almuce  if 
they  wish  to  adopt  a  mark  of  distinction,  and  not  rob 
the  poor  parish  clergy  of  f/ig/r  one  distinctive  garment, 
the  tippet  or  black  scarf.^  The  main  difference  between 
the  almuce  and  the  scarf  is  that  the  former  is  of  fur ; 
originally  it  was  made  like  a  shawl  ^  and  worn  scarf- 
wise,  later  it  was  closed  up  or  laced  in  front,  and  put 

1  This  point  I  owe  to  Mr.  Atchley,  Some  Principles,  3.  The 
almuce  was  left  off  at  St.  Paul's  when  the  P'irst  Book  came  into  use, 
Whitsunday  1549 ;  and  in  1552  the  canons  left  off  their  hoods  also  in 
obedience  to  the  Second  Book.  Yet  it  was  revived  under  the  Orna 
ments  Rubric  of  the  Third  Book. 

2  When  the  petty  canons  of  St.  Paul's,  in  1549  (see  above),  left  off 
their  almuces,  they  wore  instead  '  tippets  like  other  priests.' 

3  As  shown  in  brasses  at  Hereford  Cathedral. 


128  THE  PARSON'S  HANDBOOK 

on  over  the  head,  but  it  retained  the  scarf  shape  in 
the  two  pendants  that  hung  down  in  front.^  Some 
think  that  the  black  scarf  lined  or  edged  with  fur, 
and  shown  in  sixteenth-century  portraits,-  represents 
a  further  development  of  the  almuce,^  but  this  has 
been  disputed.'^  The  grey  almuce  (of  grey  squirrel 
lined  with  miniver)  was  the  highest  mark  of  dignity ;  it 
was  worn  by  canons  in  the  fourteenth,  fifteenth,  and 
sixteenth  centuries,  as  well  as  by  the  bishops  of  Eliza- 
beth's reign;  the  canons  of  the  second  grade  (minor 
canons)  used  black  almuces,  generally  of  calaber  and 
lined  with  miniver ;  at  Sarum  the  vicars  were  restricted 
to  the  use  of  black  cloth  almuces  lined  with  lambskin 
or  goat;  the  boys  did  not  wear  almuces.^  It  is  certainly 
open  to  any  bishop  or  cathedral  chapter  to  invest  them- 
selves with  grey  almuces  and  their  chaplains  ^  with 
black  ones;  and  the  practice,  when  it  is  adopted,  in  the 
law-abiding  days  that  are  before  us,  will  add  much 
to  the  beauty  and  interest  of  our  cathedral  churches. 
Probably  the  form  of  almuce  adopted  will  be  that  of 
a  fur  scarf,  worn  in  cold  weather,  and  carried,  according 
to  old  custom,  on  the  arm  when  the  weather  is  hot. 

The  Tippet  or  Black  Scarf. — The  old  meaning  of  the 
word  tippet  has  hardly  yet  died  out ;  there  are  many 
clergymen  in  Ireland  (where  the  word  lingered  longest) 

1  See  e.g.  Plate  ix. 

2  See  e.g.  the  portraits  of  Warham  and  Cranmer,  reproduced  in 
S.P.E.S.  Trans,  iii.  iv. 

3  Dr.  Wickham  Legg  in  S.P.E.S.  Trans,  iii.,  'The  Black  Scarf 
and  Grey  Almuce. 

•*  Fr.  Robinson  in  S.P.E.S.  Trans,  iv.  3. 

5  Mr.  Atchley  in  S.P.E.S.  Trans,  iv.  5  (317-23).  In  this  article, 
and  the  two  mentioned  above,  abundant  references  will  be  found. 

6  For  ceremonial  purposes  a  bishop's  chaplain  would  wear  a  cope, 
not  a  tippet ;  cf.  illustrations  to  the  Pontifical  Services,  Alcuin  Club 
Collections,  iv. 


COLOURS,  VESTMENTS,  ORNAMENTS      129 

who  can  still  remember  hearing  the  ecclesiastical  scarf 
called  a  tippet.  The  word  tippet  is  so  defined  in 
Bailey's  Dictionary  (1761).^  It  would  be  a  great  pity 
to  let  the  old  meaning  go ;  because  the  Canons  on 
the  subject  must  be  misunderstood  when  the  modern 
foreign  idea  of  a  short  cape  is  read  into  the  word  tippet. 
'  The  tippet,'  says  the  Alcuin  Club  tract  on  the  Orna- 
ments Rubric,"  '  was  a  scarf  generally  of  black  silk, 
sometimes  lined  with  fur.' 

There  is  no  known  authority  for  confining  the  use  of 
the  tippet  to  dignitaries  and  chaplains  :  that  custom 
grew  up  in  the  days  when  the  direction  of  the  canons 
as  to  copes  also  fell  into  abeyance,  and  is  paralleled 
by  the  general  disuse  of  the  hood  among  the  parish 
clergy  at  the  same  time.^  There  is  plenty  of  evidence 
that  the  use  of  the  tippet  was  enforced  upon  the  clergy 
by  the  bishops  from  the  time  of  Elizabeth  to  that  of 
Charles  11.,  and  was  much  opposed  by  the  Puritans, 
who  hated  the  cap  and  tippet  as  much  as  they  hated 
the  surplice.  If  in  the  light  of  this  known  contem- 
porary practice  we  read  Canon  58,  which  orders  the 

1  See  also  the  Gentleman's  Magazine  for  1818,  pp.  216  ff. 

2  P.  59- 

8  Evidence  on  this  and  the  other  points  here  mentioned  was  given  by 
me  in  the  Guardian  for  October  13,  1897.  Since  then  the  evidence 
has  been  about  doubled,  and  the  meaning  of  the  word  '  tippet '  is 
shown  beyond  dispute  in  Fr.  Robinson's  article  on  '  The  Black 
Chimere,"  S.P.E.S.  Trans,  iv.  3.  See  also  Robertson  On  the  Liturgy, 
and  Perry,  Church  Ornaments  (208,  216-7,  263,  294,  387,  408,  461, 
and  xl).  At  Court  the  youngest  curate  is  still  required  to  wear  the 
tippet  with  his  cassock  and  gown. 

I  leave  the  above  note  as  it  stood  in  the  first  edition.  Since  then 
Mr.  Atchley's  learned  article  has  appeared  in  the  same  Transactions, 
and  gives  further  proof  of  the  meaning  of  '  tippet."  After  giving  many 
instances,  he  says,  '  We  conclude,  therefore,  liiat  a  tippet  is  a  long 
strip  of  cloth,  worn  stole-wise  round  the  neck,  and  not  a  cape  or 
hood '  (327). 

I 


I30  THE  PARSON'S  HANDBOOK 

tippets  of  non-graduates  to  be  made  of  stuffs  and 
Canon  74,  which,  dealing  with  the  walking  dress  of 
the  clergy,  orders  Masters  of  Arts  holding  any  eccle- 
siastical living,  not  less  than  Doctors  and  Dignitaries, 
to  wear  hoods  or  tippets  of  silk  or  sarcenet,  we 
may  safely  assume  that  the  tippet  should  be  worn 
by  all  the  clergy  over  their  surplices — of  stuff  by  non- 
graduates  (and  presumably  also  by  Bachelors),  of  silk 
by  Masters  and  those  above  that  degree.  Canon  74 
expressly  includes  deacons  as  being  qualified  to  wear 
the  tippet,  but  of  course  they  will  wear  it  in  the  same 
way  as  a  priest,  and  not  in  the  way  a  deacon  wears  a 
stole. 

The  position  then  is  this.  We  find  around  us  a 
common  custom,  which  has  come  down  by  tradition, 
of  wearing  a  scarf  with  the  hood  and  surplice :  there  is 
a  vague  notion  that  this  custom  should  be  confined  to 
dignitaries  and  to  chaplains  (although  in  the  nine- 
teenth century,  as  now,  it  was  not  in  practice  so  con- 
fined), but  for  this  no  authority  can  be  found,  nor  any 
statement  as  to  what  persons  exactly  should  wear  it ; 
on  the  other  hand,  we  have  the  authority  of  the 
Ornaments  Rubric  that  dignitaries  should  wear  over 
their  surplices  the  almuce  and  not  the  scarf  at  all. 
Furthermore  it  has  been  proved  that  the  old  and 
correct  name  for  the  scarf  is  tippet.  We  are  therefore 
able  to  trace  back  our  custom  to  an  authoritative 
source,  the  Canons  of  1603,  and  to  find  contemporary 
evidence  of  its  use  both  before  and  after  that  date. 
But  strangely  enough  the  only  Canon  (the  58th)  that 
mentions  its  use  over  the  surplice,  mentions  it  for  non- 
graduates,  and  thus  as  soon  as  we  get  back  to  authority, 
the  notion  that  it  is  a  vestment  of  dignity  falls  to  the 
ground.     Turning  to  Canon  78  we  find  that  the  mark 


COLOURS,  VESTMENTS,  ORNAMENTS     131 

of  dignity  comes  with  the  material'^  of  the  tippet,  and 
with  the  right  to  wear  it  out  of  doors ;  for  at  this  time 
the  use  of  silk  was  not  allowed  below  the  degree  of  a 
Master  of  Arts,  while  non-graduates  were  not  allowed 
to  wear  tippets  at  all  over  their  goivns  out  of  doors. 
Therefore  what  a  Master  could  wear  over  his  gown  he 
could  a  fortiori  \\ea.x  over  his  surplice:  and  this  is  why 
it  was  not  necessary  to  mention  the  use  of  the  silk 
tippet  over  the  surplice  in  the  case  of  Masters. 
Neither  is  it  mentioned  in  that  25th  Canon  which 
deals  specially  with  the  choir  habit  of  dignitaries, 
'  Deans,  Masters,  and  Heads  of  Collegiate  Churches, 
Canons,  and  Prebendaries,  being  graduates,'  and 
mentions  only  the  surplice  and  hood  :  yet  dignitaries 
have  constantly  worn  the  tippet  over  the  surplice 
(since  the  almuce  was  disused)  on  the  strength  of  their 
right  by  Canon  72  to  wear  it  over  the  gown.  This 
right  is  shared  by  Masters,  but  non-graduates  not 
having  that  right,  special  provision  is  made  for  them 
to  wear  the  tippet  in  choir  by  Canon  58.'- 

The  tippet  is  in  fact  the  vestment — and  the  only 
vestment — which  distinguishes  the  clergy  in  choir 
from  the  lay  choristers.  '  It  denotes,'  says  Mr.  Atchley, 
'the  clerk  in  holy  orders  as  distinct  from  a  laic.''' 

The  free  use  of  black  is  so  necessary  to  the  beauty 
of  all  public  services  (a  fact  which  artists  well  know, 
though  it  is  generally  forgotten   by  others)  that  the 

1  Similarly  in  the  reign  of  Henry  vin.,  tippets  of  velvet,  sarcenet, 
were  allowed  to  deans,  doctors,  etc.,  but  lesser  clergy  were  not 
allowed  to  use  in  their  tippets  either  sarcenet  or  silk  unless  they  were 
Masters  of  Arts  or  Bachelors  of  Laws,  or  had  a  certain  income. 

2  The  use  of  the  tippet  together  with  the  iiood  over  the  surplice, 
in  the  reign  of  Charles  ii.,  is  shown  in  Plate  viii. 

*  S.P.F..S.  Trans,  iv.  327.  It  is  called  the  sacerdotal  badge 
('  insigni  circa  collum  sacerdotali ')  in  the  Cambridge  Statutes  of  1562 
nnrl  1570. — .">/a/.  Cantab,,  219,  255. 


132  THE  PARSON'S  HANDBOOK 

unlawful  substitution  of  coloured  stoles  for  tippets  is 
the  more  to  be  regretted.^  There  is  no  authority, 
English  or  Roman,  for  the  use  of  the  stole  in  choir, 
while  the  black  scarf  or  tippet  has  come  down  to  us 
from  before  the  Reformation,  and  the  authority  for  its 
use  is  unmistakable. 

The  tippet  should  be  worn  over  the  hood,  and  it 
keeps  the  hood  from  riding  up.  The  stitched  gathers 
at  the  neck  are  a  modern  corruption  of  the  tailors ; 
besides  spoiling  the  folds,  they  make  the  tippet  wear 
out  quickly.  The  tippet  should  be  made  of  a  piece  of 
silk  (or  for  non-graduates,  of  stuff)  long  enough  to  fall 
within  one  or  two  inches  of  the  bottom  of  the  surplice, 
and  from  15  to  21  in.  broad,  so  that,  when  it  is  folded 
double  and  tacked,  it  forms  a  flat  band  from  7  to  10 
in.  broad.  If  the  material  be  thin  and  soft,  it  may  be 
even  broader.  The  ends  may  be  pinked  (in  zigzags) 
in  the  traditional  way,  or  they  may  be  simply  hemmed. 
The  tippet  should  be  kept  folded  up  flat ;  and  a  triple 
fold  at  the  neck,  in  putting  it  on,  will  cause  it  to  hang 
well,  or  it  may  be  put  on  without  any  folding  at  all. 
Those  clergy  who  feel  the  cold  will  do  well  to  have  a 
tippet  interlined  with  some  woollen  material  for  winter 
wear :  on  the  other  hand,  tippets  of  very  thin  silk  can 
be  worn  in  the  summer. ^ 

1  Under  the  old  customs,  black  had  been  abundantly  used  over 
the  surplice  in  the  form  of  choir-copes,  hoods,  and  almuces,  or  black 
tippets  of  various  kinds.  It  was  not  dispensed  with  till  the  momentary 
triumph  of  Protestantism  in  1552,  when  the  uncovered  surplice — the 
'  surplice  only '  of  the  Prayer  Book  of  that  year— appeared  as  the  sign 
that  the  Catholic  usages  were  gone. 

2  The  St.  Dunstan  Society  makes  tippets  usually  of  four  kinds  :  of 
thin  silk  for  the  summer,  which  is  quite  cool  to  wear,  of  a  thicker 
bengaline  silk  for  the  winter  months,  of  the  same  interlined  for  use 
in  churches  that  are  cold  or  draughty,  and  lastly  of  a  non-silken 
material  for  bachelors  and  non-graduates. 


PLATE  VI. 


BISllOl'  IN  IJUTUUOK  lIAlilT. 


COLOURS,  VESTMENTS,  ORNAMENTS     133 

The  cappa  nigra,  or  black  choir  cope,  was  more  like 
a  cloak  or  sleeveless  gown  than  a  silk  cope.  Old 
eflfigies  and  brasses  (as  in  Plate  ix.)  show  that  it  fell 
gracefully  from  the  shoulders  to  the  heels,  almost 
covering  the  arms ;  it  was  worn  over  the  surplice  and 
almuce  in  cathedral  and  collegiate  churches  during  the 
winter  months  for  the  sake  of  warmth.  In  the  first 
year  of  Edward  vi.  its  use  was  forbidden,  nor  was  it 
revived  with  the  other  ornaments  in  the  reign  of 
Mary.^  The  use  of  such  a  black  cloak  over  the 
surplice  at  funerals  would  save  some  washing  and  a 
few  lives. 

The  Amice  was  always  worn  to  hang  outside  the 
other  vestments,  and  apparelled.  Apparels  are  so 
beautiful  a  feature  in  the  English  ceremonial  that  it 
is  the  more  regrettable  that  some  clergy  should  have 
discarded  them,  merely,  it  would  seem,  because  they 
are  now  forbidden  at  Rome.  The  size  of  the  amice 
should  be  about  25  by  36  in.  to  allow  for  one  double 
fold  when  putting  it  on.  The  tapes,  if  passed  round 
the  neck  to  secure  the  amice  in  position,  should  be 
about  75  in.  long.  Loops  are  not  needed.  Directions 
for  putting  on  the  amice  will  be  found  on  p.  244.  The 
apparel  is  tacked  on  to  that  side  of  the  amice  which  is 
between  the  tapes. 

The  Albe-  should  properly,  in  my  opinion,  be 
apparelled    like   the  amice."     But  there  is  precedent 

1  Atchley,  S.P.E.S.  Trans.  318-9. 

2  The  albe  was  in  use  as  late  as  1783  at  Bedlow  Church,  Bucks, 
where  it  is  mentioned  in  the  churchwarden's  accounts.  Cf.  Perry, 
Purchas  J.,  105. 

3  Some  think  that  albcs  should  not  be  apparelled  because  the 
First  Prayer  Book  speaks  of  'a  white  albe  plain.'  But  there  arc 
several  arguments  against  this  view,  (i.)  The  Ornaments  Rubric 
refers  to  the  Second  Year,  and  does  not,  in  my  opinion,  bind  us  to  tlic 
peculiar  features  of  the  First  Book.     (2. )  Apparels  seem  to  have  been 


134  THE  PARSON'S  HANDBOOK 

for  wearing  unapparelled  albes  with  apparelled  amices, 
and  they  look  well  thus  worn.  Therefore  those  who 
think  that  albes  should  be  without  apparels  may  wear 
them  thus  ;  and  this  will  doubtless  be  found  convenient 
in  churches  where  there  are  few  people  to  look  after 
the  vestments,  or  where  there  is  little  cupboard-room 
for  storing  many  sets  of  albes. 

The  albe,  like  the  surplice,  should  be  much  fuller 
than  it  is  usually  made.  It  should  be  the  same  length 
as  the  cassock,  and  should  never  be  made  short.  It 
loses  all  its  gracefulness,  indeed  it  ceases  to  be  an 
albe,  if  it  is  cut  short  for  servers  with  the  object  of 
showing   a   bit  of  garish   red   cassock.      The    former 

ill  use  under  the  Ornaments  Rubric  of  Elizabeth.  There  were  still 
many  apparelled  albes  at  Canterbury  Cathedral  in  1563,  e.g.  'Albes 
for  the  Choristers.  Item  vii.  apparelled  perfectly  for  the  same' 
{Inv.  Cant.,  229).  Bishop  Goodrich,  one  of  the  compilers  of  the  First 
Book,  is  represented  in  his  brass  at  Ely  Cathedral  {temp.  Elizabeth) 
as  wearing  very  gorgeous  apparels  both  on  albe  and  amice.  (3.)  The 
rubric  of  the  First  Book  seems  to  refer  to  the  material  of  the  albe 
itself,  that  it  was  not  to  be  embroidered  or  coloured  in  any  way. 
Apparels  are  a  separate  ornament,  and  indeed  they  were  sometimes 
hung  by  cords  from  the  person  and  not  fastened  to  the  albe  at  all, 
so  that  they  could  in  fact  be  worn  with  a  '  white  albe  plain.'  (4,)  The 
rubric  is  vague,  because  it  deals  with  ornaments  that  were  in  every- 
day use,  known  to  every  one,  and  certain  to  be  worn  generally  in  the 
traditional  way.  'The  Priest  that  shall  execute  the  holy  ministry, 
shall  put  upon  him  the  vesture  appointed  for  that  ministration,  that 
is  to  say,  a  white  albe  plain,  with  a  vestment  or  cope.'  The  assistants 
are  also  told  to  wear  '  the  vestures  appointed  for  their  ministry,  tliat 
is  to  say,  albes  with  tunicles'  {The  Two  Books,  267);  here  there  is 
no  restriction  as  to  the  albe,  nor  is  there  in  the  case  of  the  bishop 
[ibid.  397),  although  the  'plain  albe 'is  mentioned  again  on  p.  313 
for  the  priest ;  so  that  strictly  the  restriction  is  only  for  the  priest- 
celebrant.  But  in  any  case,  does  not  the  '  vesture  appointed  '  include 
the  apparels,  just  as  the  'vestment'  includes  the  fanon  and  maniple? 
No  one  maintains  that  the  amice  was  unlawful  under  the  First  Book, 
but  it  can  only  be  defended  on  the  same  ground  as  the  apparels,  viz. 
that  it  was  part  of  the  '  vesture  appointed '  in  the  old  ceremonial. 
The  same  applies  to  the  girdle. 


COLOURS,  VESTMENTS,  ORNAMENTS     135 

remarks  about  lace  apply  to  every  kind  of  vestment 
and  ornament,  and  lace  on  albes  is  absolutely  without 
authority.  It  is  convenient  for  the  albe  to  be  open  a 
little  way  down  the  front,  and  to  be  buttoned  at  the 
neck.  Every  server  should  have  his  own  albe,  which 
should  be  made  to  fit  him.  There  is  indisputable 
evidence  for  the  use  of  white  silk  albes  in  great 
churches :  ^  silk,  of  course,  falls  into  particularly  good 
folds. 

The  Apparels  are  worn  on  the  outside  of  the  amice, 
like  a  collar,  and  on  the  sleeves  and  skirt  (back  and 
front)  of  the  albe.  They  may  be  of  any  colour  and 
material  that  looks  well  with  the  vestments,  and  they 
do  not  follow  the  colour  of  the  day.  For  instance,  red 
looks  well  with  any  vestments,  bright  blue  sets  off 
white  very  well,  plain  black  serge  is  effective  and 
appropriate  with  the  red  Passiontide  vestments,  etc. 
etc.  Some  forms  of  Oriental  work  are  excellent  for 
the  purpose,  and  so  are  gold  work  and  good  old 
brocades  and  good  embroidery :  the  colour  should  be 
rich  and  distinct;  a  large  pattern  often  looks  well 
when  cut  up  into  apparels.  They  can  easily  be  made, 
and  if  tacked  lightly  on  to  the  linen  are  not  difficult 
to  replace  when  this  goes  to  the  wash.  A  lady  should 
be  found  who  will  be  responsible  for  changing  the 
apparels.  Those  on  the  sleeves  should  be  tacked  to 
the  outside  of  each   sleeve,   a   third   of  their   length 

'  At  Winchester  there  were  '  xii  albes  of  silk  '  and  '  of  hneii  albes,' 
326 ;  also  belonging  to  the  Lady  Chapel  there  were  '  xiii  albes  and 
iii  of  them  white  silk.  Item,  iii  collars  [apparelled  amices]  for  the 
iii  albes  of  silk  garnished  with  plate  of  silver  and  gilt  and  with  stones.' 
At  Canterbury  23  silk  albes  and  115  linen  ones  are  mentioned.  These 
silk  albes  were  always  white  ;  when  a  colour  is  mentioned  in  old  lists 
it  refers  to  the  colour  of  the  apparels  and  not  to  that  of  the  albes 
(Inv.  Cant.,  18,  ig,  58-60). 


136  THE  PARSON'S  HANDBOOK 

reaching  over  the  top.  Those  on  the  skirt  should  rest 
immediately  above  the  hem,  in  the  middle  of  the  front 
and  of  the  back.  That  on  the  amice  lies  close  up  to 
the  edge,  at  an  equal  distance  between  the  tapes,  and 
is,  like  the  others,  tacked  all  round — not  on  one  side 
only. 

They  are  simple  to  make.  The  amice-apparel  should 
be  stiffer  than  the  others  :  collar-canvas  is  a  good 
interlining.  The  albe-apparels  may  be  interlined  with 
linen  if  the  material  has  little  substance.  All  should 
be  lined  with  white  or  blue  linen ;  and  they  generally 
need  an  edging  of  cord  or  braid.  The  dimensions 
vary :  the  following  are  recommended  for  men,  but 
boys'  apparels  should  be  rather  smaller :  —  Amice- 
apparel,  22  in.  by  3  in.  j  sleeve-apparels,  8  or  9  in.  by 
from  3  or  3^;  skirt  do.,  8  by  10  or  12  in.  (or  they  may 
be  longer  and  rather  narrower). 

The  Girdle  is  generally  of  linen  rope,  and  may  have 
a  tassel  at  each  end.  About  12  ft.  6  in.  long  is  a 
very  convenient  size  if  it  is  used  double,  one  end 
being  then  turned  into  a  noose,  and  the  tasselled  ends 
slipped  through. 

The  Stole  is  generally  made  too  broad.  The  old 
ones  were  only  about  two  inches  across,  slightly 
splaying  at  the  ends.  Crosses  were  never  put  on  the 
ends  and  back  of  the  stole ;  but  ornamentation  of 
various  kinds  the  whole  length  of  the  stole  (crosses 
being  occasionally  used  in  this  way,  continuously 
along  the  stole)  was  common,  as  were  also  fringes, 
both  on  stole  and  maniple.  The  length  of  the  eu- 
charistic  stole  should  be  from  about  g  ft.  :  it  should  be 
long  enough  for  the  ends  to  appear  below  the  chas- 
uble. The  objectionable  custom  of  sewing  a  piece  of 
lace  on  the  middle  of  the  stole  is  unnecessary,  because 


COLOURS,  VESTMENTS,  ORNAMENTS     137 

our  clergy  are  cleanly  iti  their  habits,  and  because  they 
may  not  preach  in  the  stole  except  when  vested  as 
celebrant  or  deacon,  in  which  case  they  cover  it  with 
the  amice  if  they  use  it  properly.  This  piece  of  lace 
seems  to  be  a  kind  of  anti-macassar. 

The  other  stoles  required  for  baptism,  hearing  con- 
fessions, marriage,  and  ministering  the  chalice  need 
not  be  any  shorter,  if  a  proper  surplice  is  worn,  and 
need  not  be  any  broader.  About  99  in.  should  be 
the  shortest  length.  For  a  small  church  one  w^hite 
and  one  violet  stole  will  suffice. 

The  Maniple,  like  the  stole,  should  be  narrow,  with- 
out crosses,  and  fringed.  A  good  length  is  3  ft.  4  in., 
and  it  should  be  of  the  same  width  and  decoration  as 
the  stole.  Elastic  is  unnecessary  :  if  the  maniple  be 
tacked  so  as  to  fit  the  arm  rather  closely,  it  will  keep 
in  position  of  itself  so  long  as  the  arms  are  carried 
properly.     No  button  is  wanted. 

The  Chasuble. — There  has  been  a  great  variety  in 
the  shape  of  the  chasuble,  not  only  at  different  periods 
but  at  one  and  the  same  time  also.  On  the  whole  the 
tendency  for  the  last  six  hundred  years  has  been  to 
cut  down  the  material :  this  has  culminated  in  the 
strange  and  undignified  stiff  little  vestment  now  used 
abroad,  which  may  fortunately  be  dismissed  as  beyond 
our  province.  But  a  longer  and  more  ample  form  of 
this  square  chasuble  was  in  use  at  the  time  of  our 
Rubric.  It  should  not  be  stiffened;  it  may  have  a 
pillar  or  a  Latin  cross,  and  it  should  be  about  as  long 
as  a  Gothic  vestment,  i.e.  about  50  in.  from  the  neck 
behind. 

But  the  Gothic  shapes,  now  commonly  in  use 
amongst  us,  are  more  beautiful,  and  truer  on  the 
whole  to  our  traditions.      The  shape  most  frequently 


138  THE  PARSON'S  HANDBOOK 

seen  reaches  nearly  to  the  wrists,  and  very  good  vest- 
ments can  be  cut  on  these  Hnes.  The  older  shape  is 
still  fuller,  and  the  sides  have  to  be  turned  back  over 
the  wrist. 

Chasubles  do  not  need  any  interlining,  for  stiffening 
only  spoils  their  folds  and  makes  them  heavy.  The 
best  orphreys  are  undoubtedly  the  Y-shaped  (except 
where  embroidered  figures  under  canopy  work  are 
used),  but  these  are  generally  made  too  broad :  two 
inches  is  quite  wide  enough  for  ordinary  orphreys.  The 
medieval  chasuble  more  often  had  no  orphreys  at  all. 
There  is  no  need  in  an  English  vestment  for  the  pieces 
of  ribbon  without  which  it  seems  impossible  to  keep  a 
'  fiddle-back '  in  position,  A  properly  made  chasuble 
hangs  straight  and  well  of  itself,  and  to  tie  it  on  only 
spoils  its  folds.  A  good  length  for  a  chasuble  is  50 
in.  behind,  and  breadth  at  the  widest  part  about  48 
in.  or  wider.  But  they  are  not  easy  things  to  cut  and 
make  properly. 

These  vestments  need  not  necessarily  be  made  of 
silk.^  It  is  a  loss  of  effect  to  have  the  lining  of  the 
same  colour  as  the  vestment.  Often  it  is  better  to 
have  no  lining.  Coloured  linen  linings  are  cheap 
and  may  be  effective,  but  silk  ones  are  more  comfort- 
able. For  hot  countries  the  lining  should  be  dispensed 
with ;  and  poor  churches  can  make  cheap  and  quite 
beautiful  chasubles  out  of  serge,  unlined,  or  even  of 
dyed  linen.  As  a  general  rule  brocades  or  other 
materials  bearing  some  design  are  best,  with  orphreys 
(if  they   are   used)   of  a   quite    different    colour  and 

1  In  e.g.  the  inventories  quoted  by  Blunt  (Ixxvii.)  there  are  30 
vestments  of  cloth  of  gold,  6  of  silver,  137  of  velvet,  30  of  satin, 
134  of  silk,  16  of  sarcenet,  226  of  bawdkin,  146  of  damask,  54  of  tissue, 
9  of  camlet,  6  of  fustian,  2  of  buckram,  8  of  dornyx,  i  of  serge,  and 
48  various. 


COLOURS,  VESTMENTS,  ORNAMENTS     139 

material.  Embroidery  is  always  a  dangerous  thing, 
and  should  only  be  undertaken  under  an  artist's 
direction. 

The  Cope  is  nearly  semi-circular  in  shape,  about  10 
ft.  6  in.  by  1 7  ft. ;  it  should  have  an  orphrey  from 
4  to  9  in.  in  width,  and  a  hood,  of  which  the  shapes 
vary  considerably.  The  vestment  itself  need  have  no 
stiffening,  but  a  stout  interlining  of  collar-canvas  will 
be  needed  for  the  orphrey.  The  cope  is  fastened  by 
the  morse,  which  may  be  of  metal  or,  for  economy,  of 
fabric.  The  hood  may  be  detachable  :  it  may  hang 
either  from  above  the  top  of  the  orphrey  or  from 
below  it.  The  hood  and  the  bottom  edge  of  the  cope 
may  be  fringed  ;  but  fringes  add  much  to  the  cost  of  a 
cope,  and  for  economy  that  on  the  cope  itself  may  be 
dispensed  with,  and  even  that  on  the  hood  also.  The 
cope,  like  the  chasuble,  may  be  of  any  comely  material, 
silk  or  otherwise. 

It  may  be  noted  that,  even  in  the  days  of  Puritan 
aggression,  our  Canons  would  not  permit  the  ministers 
at  cathedral  churches  to  escape  from  wearing  the  cope. 
If  Bishops  and  other  dignitaries  would  avoid  what  is 
acknowledged  lawlessness  in  discarding  this  vestment, 
they  would  find  it  easier  to  restrain  lawlessness  when 
it  appears  in  other  directions. 

The  Dalmatic,  for  the  Gospeller  or  Deacon,  should 
have  real  sleeves,  and  not  the  mere  epaulettes  which 
have  rendered  the  dalmatic  abroad  almost  undistinguish- 
able  from  the  chasuble.  In  some  of  the  most  beautiful 
examples,  the  sleeves  reach  to  the  wrist,  and  the  vest- 
ment itself  almost  touches  the  ground :  in  any  case 
the  sleeve  should,  at  the  shortest,  reach  the  elbow,  and 
the  vestment  should  be  as  long  as  the  chasuble.  The 
orphreys  may  be  either  two  narrow  strips  at  the  sides, 


I40  THE  PARSON'S  HANDBOOK 

in  which  case  they  may  have  apparels  between  them, 
or  they  may  be  simply  one  pillar. 

The  Tunicle,  for  the  Epistoler  or  Sub-deacon,  only 
differs  from  the  dalmatic  in  that  it  has  a  tendency  to 
be  somewhat  less  ornamental :  there  is  no  precise 
difference  in  the  ornament ;  for  instance,  both  dalmatic 
and  tunicle  may  have  tassels.  They  are  of  the  same 
colour  as  the  chasuble  of  the  suit. 

The  gospeller  also  wears  a  stole  over  his  left 
shoulder ;  both  gospeller  and  epistoler  wear  maniples. 

The  tunicle  for  the  Collet  or  Clerk  may  be  some- 
what simpler  than  that  for  the  epistoler.  In  a  small 
church  it  would  not  matter  if  it  were  not  in  suite  with 
the  chasuble.^ 

The  Offertory  Veil,  or  Sudary,  need  not  be  in  suite 
with  the  other  vestments.  It  was  originally  of  linen, 
embroidered  and  fringed,  then  of  white  silk,  and  was 
in  the  sixteenth  century  sometimes  of  linen,  some- 
times of  white  silk,  and  sometimes  of  coloured  silk.  It 
is  cast  about  the  shoulders  of  the  clerk  who  uses  it. 
It  is  much  more  convenient  to  use  if  it  be  unlined, 
and  of  a  soft  and  light  material  without  stiff  em- 
broidery. ^  A  good  size  is,  either  8|  ft.  by  i  ft.  8  in,, 
or  9  to  TO  ft.  by  2  ft.  to  2  ft.  6  in. 

1  The  tunicle  is  a  distinctive  vestment  of  the  Collet  [acolytus]  who 
carries  the  cross.  It  was  not,  however,  restricted  to  him  in  cathedral 
churches,  but  was  worn  by  other  servers.  E.g.  '  Duo  thuriferarii 
cum  turibulis  in  manibus  albis  et  tunicis  induti'  {Lincoln,  Liber 
Niger,  375).  In  this  case  the  taperers  wear  albes  only,  and  in  the 
Sarum  Books  neither  thurifers  nor  taperers  wear  tunicles,  but  there 
is  evidence  that  taperers  did  sometimes  wear  them  (Chambers, 
Divine  Worship,  50;     Micklethwaite,  Ornmnents  of  the  Rubric,  61). 

2  Micklethwaite  {Ornaments,  35)  says,  'When  not  of  linen  it 
seems  usually  to  have  been  made  of  some  old  stuff  of  little  worth,' 
in  parish  churches :  he  quotes  instances  of  green  and  red  sudaries. 
For  references  as  to  the  sudary  being  of  linen  embroidered  with  silk, 
and  fringed,  and  of  white  silk,  cf.  Chambers,  Divine  Worship,  274. 


COLOURS,  VESTMENTS,  ORNAMENTS     141 

The  Rochet^  is  simply  a  substitute  for  the  albe. 
The  albe  needs  a  girdle  and  amice,  and  requires  some 
care  in  the  putting  on.  The  rochet  can  be  slipped  on 
in  a  moment;  and  therefore  it  came  to  be  very 
generally  substituted  for  albes  in  the  case  of  the  clerks 
(but  not  of  the  celebrant)  at  ordinary  parish  churches. 
No  doubt  it  was  for  the  same  reason  of  convenience 
that  it  came  to  be  part  of  the  bishop's  everyday  dress. 
Lyndewode  tells  us  that  the  sleeveless  rochet  was 
sometimes  worn  by  the  priest  at  baptisms,  also  for 
convenience. 

The  rochet  may  be  described  as  being  between  the 
albe  and  the  surplice.  It  has  narrow  sleeves  like  the 
albe  (unless  it  be  sleeveless,  when  it  has  a  slit  down 
each  side),  but  only  falls  to  within  some  six  inches  of 
the  ground  like  the  surplice.  It  should  button  at  the 
neck,  but  it  has  neither  amice,  girdle,  nor  apparels. 

I  have  stated  its  ancient  purpose.  In  these  days 
there  is  no  less  need  for  a  garment  that  can  be  quickly 
slipped  on.  But  the  question  will  be  raised,  Does  not 
the  surplice  suffice  for  this  purpose?  The  answer  is 
that  the  surplice  is  lawful  for  servers,  at  all  rites  and 
ceremonies,  as  well  as  for  choristers  :  at  the  same  time 
we  shall  be  more  in  accordance  with  the  Rubric  if  we 
use  the  rochet.  The  clerk  at  low  Celebrations  may 
well  wear  this  vestment ;  and  in  the  case  of  boy 
servers,  especially,  it  is  of  some  practical  importance 
that  they  should  be  distinguished  from  the  choristers, 
to  whom  they  should  be  models  of  seemly  behaviour. 
The  rochet  is  therefore  very  useful  as  a  substitute  for 
the  albe  (and  the  servers  do  not  generally  wear  albes  at 

'  By  a  Constitution  of  Archbishop  Winchelsca,  arclibishop,  A.u. 
1305,  the  parishioners  of  every  church  are  bound  to  find  among  other 
things  'tria  supcrpellicia,  unum  rochetum'  (Lyndwode,  Frov.  qii. 
Micklelhwaite,  ibid.  21). 


142  THE  PARSON'S  HANDBOOK 

baptisms,  children's  services,  or  week-day  Eucharists, 
and  in  many  churches  not  at  the  Sunday  services 
either).  If  the  parson  does  not  want  the  trouble  of 
amices,  girdles,  apparels,  and  well-fitting  albes  for  the 
servers,  he  should  not  put  them  into  albes  without 
amices,  etc.,  still  less  into  cottas,  but  he  should  vest 
them  in  rochets. 

It  is  curious  that  those  parsons  who  mimic  the 
customs  of  Rome  never  imitate  this  custom  of  wearing 
the  rochet  which  is  so  general  abroad.  One  might  be 
tempted  to  think  that  Roman  ornaments  only  possess 
an  attraction  for  them  when  they  involve  unfaithfulness 
to  English  authority.  Or  can  it  be  sheer  ignorance? 
The  cotta,  which  these  people  think  makes  them  a 
good  imitation  of  the  ministers  of  foreign  churches, 
has,  as  a  matter  of  fact,  become  nearly  obsolete  abroad, 
where  the  rochet  is  generally  worn  by  servers  and 
choristers,  while  in  many  places  the  albe  is  worn  even 
by  choristers. 

The  rochet,  if  it  is  properly  cut,  is  a  very  comely 
vestment.  Besides  the  sleeved  form,  the  rochet  may 
also  be  made  without  sleeves,  or  with  wings  falling 
from  the  shoulders.^ 

The  Verger's  Gown. — This  is  a  very  ancient  garment, 
and  the  present  tendency  to  put  the  Verger  in  parish 
churches  into  a  cassock  only  (nearly  always  an  ill-fitting 
one)   is   much   to   be   regretted.     The   gown   can   be 

1  Two  beautiful  examples  of  the  winged  rochet  as  worn  by  the 
taperers  exist  in  a  Flemish  picture  {c.  1400)  reproduced  in  Chambers 
(Hid.  29s).  They  are  very  full,  and  reach  nearly  to  the  cassock-hem. 
No  examples  are  at  present  known  in  England,  I  believe,  but 
English  pictorial  art  is  very  scanty,  and  servers  do  not  appear  on 
brasses  or  other  monuments.  It  seems  to  be  very  improbable  that 
this  modification  of  the  rochet  should  not  have  come  into  use  here 
as  elsewhere.  Illustrations  of  the  three  kinds  of  rochet  are  given  in 
the  St.  Dunstan  Society  Catalogue. 


COLOURS,  VESTMENTS,  ORNAMENTS     143 

bought  at  any  official  tailor's :  it  is  best  with  velvet 
down  the  front  and  on  the  collar. 

Choristers'  Vestments. — Where  there  is  a  surpliced 
choir,  the  men  should  wear,  over  their  cassocks, 
surplices  that  are  nearly  or  quite  as  full  and  long  as 
those  of  the  clergy,  and  the  boys  in  proportion.  The 
mean  custom  of  putting  them  into  things  that  are  not 
really  surplices  at  all  is  not  creditable  to  us.  The 
cassock,  by  no  means  always  worn  under  the  surpHce, 
even  in  Rome,  for  long  after  the  sixteenth  century,  has 
become  a  necessity  since  the  invention  of  trousers. 
Where  there  are  rectores  chori  (see  p.  49)  these  rulers 
should  always  wear  copes  over  their  surplices.  Such 
copes  should  match,  and  if  the  church  can  afford  it, 
should  be  of  the  colour  of  the  season.^  The  rulers 
held  staves,  and  these  they  carried  also  in  processions. 
The  staves  were  of  wood,  ivory,  silver,  and  other 
materials,-  and  had  sometimes  elaborately  ornamented 
heads. ^ 

3.  Ornaments. — The  ornaments  here  mentioned  are 
those  which  are  kept  in  the  sacristy :  those  which 
stand  in  the  church  are  dealt  with  in  other  chapters. 

1  Use  of  Sarum,  i.  25-27.  In  some  parish  churches  where  the 
choir  is  ruled,  there  would  hardly  be  enough  copes  for  frequent 
changes,  and  a  pair  of  red  copes  would  suffice,  with  a  pair  of  white 
ones  also,  if  the  church  can  buy  and  house  them.  At  Sarum  there 
were  four  rulers  on  double  and  two  on  simple  feasts. 

2  Mr.  Micklethwaite  thinks  that  plain  wands  were  used  in  parish 
churches  {Ornaments  of  R.,  44).  Instances  of  other  materials  are 
given  in  Wordsworth,  Notes,  287,  and  Chambers,  Divine  Worship, 

42-43- 

3  Two  illustrations  are  given  in  Chambers,  ibid.  In  the  woodcuts 
of  the  Sarum  Processionale,  the  rulers  are  represented  by  T4ieaded 
staves.  These  are  of  course  only  symbols,  and  do  not  show  the 
size,  but  they  doubtless  prove  that  the  staves  at  Salisbury  had  heads 
of  this  shape.  Chambers  says  that  the  ruler's  staff  should  be  about 
the  height  of  a  man,  but  gives  no  authority  for  the  statement. 


144  THE  PARSON'S  HANDBOOK 

The  linen  should  be  entirely  without  lace,  and  not  of 
a  thin  or  flimsy  description.  It  is  convenient  to  con- 
fine the  embroidery  to  the  small  white  crosses  which 
serve  to  mark  the  articles  for  their  sacred  purpose. 

The  Corporal  or  Corporas  is  a  square  piece  of 
smooth  linen,  not  less  than  20  in.  :  it  should  be  of  a 
size  to  lie  easily  on  the  altar ;  for  it  must  not  hang  at  all 
over  the  front.  It  should  always  be  folded  in  the  same 
way,  the  most  usual  method  being  to  fold  it  inwards, 
first  in  three  parts,  beginning  at  the  front,  then  from 
the  sides  again  in  three ;  thus,  when  spread  out,  it  is 
divided  by  the  folds  into  9  squares.  On  one  of  these 
squares,  usually  the  front  square,  one  small  cross  may 
be  embroidered. 

The  Pall  at  the  time  of  the  Rubric  was  simply  a 
Second  Corporal.  Originally  one  very  large  corporal 
was  used,  part  of  it  being  drawn  up  over  the  chalice 
from  behind ;  ^  then  for  convenience  it  was  divided 
in  two,  and  thus  we  get  the  common  phrase,  a,  pair  of 
corporals.  This  form  of  pall  is  also  best  adapted  to 
our  present  needs ;  for,  after  the  communion,  when 
our  rubric  directs  that  what  remains  of  the  consecrated 
Elements  shall  be  covered  with  a  fair  linen  cloth,  the 
pall  should  be  used  for  this  purpose.  Thus  no  new- 
fangled '  cloth '  -  of  lawn  and  fancy  lace  is  needed  for 

1  This  is  still  the  custom  among  the  Carthusians.  {The  Month, 
1897,  p.  398.) 

'  The  Scottish  Liturgy  of  1637  directs  the  Elements  to  be  covered 
with  'a  fair  linen  cloth  or  co7-poral'  which  shows  that  Laud  and 
Wren  knew  what  they  were  doing.  The  rubric  was  not  inserted  in 
our  Book  till  1661.  Both  Durandus  and  the  Sarum  Missal  speak  of 
the  covering  of  the  chalice  with  the  corporal,  and  Durandus  further 
shows  the  identity  of  the  pall  and  corporal  by  his  use  of  the  phrase 
falla  corporalis.  It  is  hardly  necessary,  by  the  way,  to  revive  the 
spelling  'corporas' (which  is  awkward  to  pronounce  in  the  plural) 
when  we  have  good  precedent  for  the  spelling  '  corporal.' 


COLOURS,  VESTMENTS,  ORNAMENTS     145 

the  covering  of  the  elements.  The  corporal  that  is  used 
as  a  pall  may  easily  be  differentiated  from  the  others 
by  having  a  different  mark,  e.g.  a  cross  on  the  middle 
square,  so  that  when  it  is  folded  the  cross  is  on  the  top. 

Sometimes  a  square  pall,  made  of  two  or  three 
pieces  of  linen  stitched  together,  and  stiffened  with 
starch  mixed  with  wax,  is  used.  But  it  is  impossible 
to  use  such  a  thing  for  reverently  covering  the  con- 
secrated elements  after  the  Communion ;  and  therefore 
it  fails  to  satisfy  either  of  the  rubrics.^  Sometimes 
cardboard  is  used  to  stiffen  this  sort  of  pall,  or 
blotting-paper  to  protect  it ;  but  this  is  still  more 
wrong,  nothing  but  linen  having  been  allowed  about 
the  Blessed  Sacrament  from  very  ancient  times.  Some- 
times the  corporals  are  stiffened  with  starch ;  which  is 
convenient  to  priests  who  are  used  to  a  stiff  pall,^  and 
not  altogether  without  precedent,  but  the  ancient 
canons  are  certainly  against  the  use  of  starcli.^ 

As  we  are  only  told  to  spread  the  second  corporal 

1  Indeed  it  is  a  clumsy  attempt  to  adopt  the  Roman  form  of  the 
pall  to  a  purpose  which  is  entirely  different  from  that  of  the  Roman 
rite.  When  the  Romans  do  retain  the  Sacrament  on  the  altar  till 
the  end  of  Mass  (as  on  Maundy  Thursday),  they  use  an  additional 
veil  for  covering  the  same,  just  as  we  do.  The  '  fair  linen  cloth  or 
corporal '  is  a  necessity  of  our  rite,  because  the  Sacrament  is  always 
retained  on  the  altar  till  the  service  is  over  (c/.  J.  W.  Kempc, 
Reservation  of  the  Blessed  Sacrament,  25-28). 

2  It  may  be  added  that  a  stiff  pall  is  only  a  convenience  to  those 
who  use  their  private  judgment  to  interfere  with  the  integrity  of  the 
English  Liturgy,  by  the  addition  of  a  number  of  small  performances 
many  of  which  are  of  post-Tridentine  origin.  The  simplicity  of  the 
old  w.ay  of  saying  the  Canon  is  shown  by  the  full  and  rather  clumsy 
pall,  which  could  not  be  repeatedly  slipped  on  and  off.  Later,  this 
pail  was  folded  as  in  Plate  ni.,  and  this  folding  is  the  right  course 
also  for  us,  as  the  rubric  does  not  direct  the  second  corporal  or 
fair  linen  cloth  to  be  used  as  a  veil  {i.e.  unfolded)  till  after  the 
Communion. 

3  See  Mr.  Atchley  on  the  Altar  T.incn  in  the  S.P.E.S.  Trans,  iv.  3. 

K 


146  THE  PARSON'S  HANDBOOK 

after  the  Communion,  it  is  right  to  keep  it  folded 
up  till  then ;  and  it  is  natural  and  convenient  to  use 
it,  thus  folded,  as  a  cover  to  the  chalice.  This  cover- 
ing of  the  chalice  is  an  old  tradition,  and  is  necessary 
to  prevent  any  defilement  of  the  wine  by  smuts  or  flies. ^ 

The  Purificator,2  a  napkin  of  soft  linen  or  diaper, 
for  cleansing  the  chalice,  might  be  marked  with  a  very 
small  cross  in  one  corner  for  convenience.  Sometimes 
purificators  are  made  so  small  and  of  such  thin  linen 
that  they  do  not  properly  serve  their  purpose. 
Thirteen  inches  square  is  a  good  size.  Six  purificators 
should  be  supplied  with  every  set  of  altar-linen.  Thus, 
with  a  stock  of  two  or  three  dozen,  the  clergy  will  not 
be  in  danger  of  running  short  and  adopting  the  Roman 
custom  of  using  the  same  purificators  overand  over  again. 

The  Burse,  Corporas  Case,  or  Forel,  was  always  used 
(to  contain  the  two  corporals,  i.e.  corporal  and  pall), 
though  chalice-veils  were  not  in  use.  There  is  no 
rule  as  to  its  ornamentation  :  it  may  have  any  appro- 
priate device  on  the  upper  side,^  and  the  lower  side 
may  be  of  a  different  colour  and  material.*     It  is  not 

1  '  Duplex  est  palla  qui  dicitur  corporalis,  una  scilicet  quani  dia- 
conus  super  altare  extendit :  altera  quam  super  calicem  plicatatn 
imponit.' — Durandus,  Rat.  Div.  iv.  29  (3).  '  One  cloth  being  opened 
out  and  laid  upon  the  altar,  and  the  other  kept  folded  to  cover  the 
chalice  with.' — Micklethwaite,  ibid.  34.  The  covering  of  the  chalice 
with  a  folded  cloth  instead  of  with  a  part  of  the  large  corporal  had 
begun  in  the  time  of  Anselm  (Chambers,  ibid.  272). 

2  The  description,  '  Tersoria  quibus  calices  terguntur  et  invol- 
vuntur'  {Observances  at  Barnwell,  70)  shows  that  they  were  of  a 
large  size. 

3  A  cross  is  often  used  because  it  is  eas}'  and  inexpensive  to  make. 
There  is  equal  precedent  for  any  other  device,  sacred  or  heraldic. 

4  E.g.  '  A  Corporas  Case  of  black  cloth  of  tissue  the  one  side  and 
the  other  side  blue  camlet,'  another  'of  green  baudkyn  [rich  silk 
woven  with  gold]  the  one  side  and  the  other  side  leather." — ///v. 
St.  Peter  Mancroft,  62. 


COLOURS,  VESTMENTS,  ORNAMENTS     147 

necessary  for  the  burse  to  be  of  the  same  colour  as  the 
vestments  with  which  it  is  used.  It  should  be  covered 
with  silk  or  other  material/  lined  with  white  linen,  and 
stiffened.-  A  convenient  size  may  be  from  8  to  10  in. 
square.  Every  burse  should  have  its  pair  of  corporals 
always  kept  in  it.^ 

The  silk  '  chalice-veil,'  which  is  so  common  a  feature 
in  the  most  moderate  churches  has  been  copied  from 
Rome.  The  only  veiling  of  the  chalice  for  which 
authority  can  be  found  is  that  after  the  Communion 
with  the  linen  corporal  above  mentioned,  and  the  only 
silk  veil  is  the  Offertory  Veil  which  is  described  on  p.  140. 
A  learned  and  exhaustive  correspondence  between  ex- 
perts ■*  has  placed  the  latest  information  before  us,  and 
I  do  not  think  one  can  study  that  correspondence 
without  arriving  at  the  conclusion  that  the  case  for  the 
chalice-veil  is  very  weak  indeed.-^     It  is  admitted  even 

1  At  Wycombe,  in  1475,  there  were  '  v  Corporas  cases  of  diverse 
cloths  of  silk,  vii  Corporas  cases  of  linen.'     (hiv.   Wycombe,  8.) 

2  Cardboard  is  generally  used  because  of  its  convenience.  But 
rich  burses  should  have  a  more  durable  substance. 

3  E.g.  'viii  paria  corporalium  cum  forellis  v.'  'i  tecain  cum 
armis  Domini  gemmis  textam  cum  duobus  corporalibus  in  eadeni.' 
(Micklethwaite,  ibid.  34).     Compare  Cons.,  88,  qu.  p.  371. 

■*  Church  Times,  February  and  March  numbers,  1900. 

5  The  arguments  for  the  chalice-veil  may  be  summarised  as  follows : 
— I.  Soto  mentions  corporals  made  of  silk  as  in  use,  '  ad  cooperiendum 
calicem  dum  est  in  altari,  non  autem  ad  ipsum  elevandum,'  in  many 
churches  in  Italy,  Germany,  and  England ;  but  (a)  Soto  was  in  England 
in  the  reign  of  Mary ;  [b)  this  was  merely  a  debased  form  of  the  cor- 
poral, used  to  cover  the  chalice  till  the  elevation,  and  was  against 
the  Canon  Law  which  orders  corporals  to  be  of  pure  linen  made 
of  flax  [Deer.  iii.  De  Cons.,  Di  i..  Cap.  46).  II.  Corporasses  of  silk 
or  velvet  are  mentioned  in  some  inventories,  but  the  descriptions 
show  that  the  word  '  corporas '  was  used  in  such  instances  as  an 
abbreviation  for  'corporas  case.'  III.  The  collet  at  .Sarum  had  a 
mantellum  as  well  as  an  offcrloriu7n,  and  it  has  been  argued  that 
mantellum  means  offertory-veil,  and  that  therefore  ojffcrloriujn  nmst 
mean  a  chalice-veil ;  but  even  assuming  that  mantellum  means  an 


148  THE  PARSON'S  HANDBOOK 

by  those  who  defend  the  veil  that  the  chalice  and  paten 
were  generally  set  on  the  altar  without  any  such  veil ; 
it  is  therefore  certain  that  we  are  right  in  not  using  one, 
while  in  using  one  we  are  taking  up  an  extremely  pre- 
carious position.  Strangely  enough,  the  chalice-veil 
has  been  defended  on  the  ground  of  convenience ;  this 
argument  could  only  be  used  by  those  who  have  never 
tried  the  experiment  of  celebrating  without  one.  Some 
people  seem  also  to  imagine  that  there  is  something 
irreverent  about  the  unveiled  chalice,  but  (putting 
aside  the  fact  that  such  was  the  custom  of  the  Catholic 
Church  from  the  earliest  times  ^)  the  opposite  is  surely 
the  truth;  for  the  veiling  of  the  vessels  is  in  our  branch 
of  the  Church  a  sign  that  they  contain  the  Blessed 
Sacrament,  and  to  veil  them  at  the  beginning  of  the 
service  is  to  mislead  the  faithful,  and  to  destroy  the 
significance  of  a  special  act  of  Eucharistic  reverence. 

But  the  priest  who  sets  himself  to  obey  authority 
will  not  need  to  trouble  much  about  the  foregoing 
arguments,  for  he  will  naturally  prepare  the  chalice  at 
the  only  time  authorised  in  the  Church  of  England, 
and,  having  done  so,  he  will  not  think  of  putting  a  silk 
chalice-veil  over  a  paten  that  contains  the  breads  and 
a  chalice  that  contains  the  wine  for  the  Sacrament. 
Even  at  Rome  the  chalice-veil  is  put  aside  after  the 
chalice  has  been  prepared. 

Towels  for  drying  the  hands  are  generally  made 
much   too   small.     They   should   be   of  linen   diaper 

offertory-veil  and  not  a  tunicle,  for  the  sake  of  argument,  it  is  most 
precarious  to  invent  new  meanings  for  the  offcrtorUan,  which  is  always 
a  sudary,  and  the  object  of  a  sudary  is  to  prevent  the  hands  touching 
the  article  carried,  which  is  just  what  a  chalice-veil  fails  to  do. 
IV.  Having  adopted  the  chalice-veil  by  mistake,  those  who  use  it  do 
not  like  to  give  it  up.  This  last  argument  is  unanswerable 
1  See  e.g.  Plates  in.  and  xii.  in  this  book. 


COLOURS,  VESTMENTS,  ORNAMENTS     149 

about  3  ft.  long  by  12  or  13  in.  wide;  then  they  will 
rest  easily  on  the  server's  arm  and  be  convenient  to 
use.  Like  purificators,  they  may  conveniently  be 
folded  in  three.  While  purificators  and  corporals  are 
hemmed,  napkins  may  be  pulled  out  at  the  ends,  or 
all  round,  in  a  fringe.     Two  to  a  set  will  suffice. 

The  sacred  vessels  should  be  made  by  some  genuine 
craftsman  who  is  familiar  with  the  traditional  forms. 

The  Chalice  has  varied  much  in  size  and  shape :  the 
present  tendency  is  to  make  it  too  high :  medieval 
examples  only  range  from  5  to  7  in.  in  height,  and 
a  chalice  6  in.  high  is  large  enough  to  communicate 
sixty  people,  and  very  convenient  for  ordinary  use. 
Larger  chalices  will  be  needed  when  there  are  many 
communicants,  but  the  largest  for  this  purpose  need 
not  be  more  than  8  in.  high,  and  should  not  be  heavily 
decorated.  The  bowl  should  be  quite  plain  within 
and  without,  or  it  will  be  difficult  to  cleanse.  An 
ornamental  knot  is  usually  made  on  the  stem  for  con- 
venience in  holding  it.  On  the  foot  a  sacred  device 
should  be  engraved  to  show  the  priest  at  which  side 
to  communicate  himself  and  the  people :  the  most 
common  device  was  a  crucifix,  but  mnny  others  were 
used. 

The  Paten  is  a  circular  plate,  large  enough  to  cover 
the  chalice,  with  one  or  more  depressions,  circular  or 
multifoil.  Nearly  every  extant  medieval  example  has 
a  sacred  device  engraved  upon  it ;  but  now  that  many 
breads  are  consecrated,  a  plain  surface  is  more  con- 
venient. Still  the  surface  should  always  be  depressed, 
and  should  not  be  polished  so  as  to  reflect  the  face 
like  a  mirror;  indeed  it  is  only  mechanically  finished 
metal-work  that  has  such  a  surface. 

The   Standing   Pyx  is  convenient  for  holding   the 


I50  THE  PARSON'S  HANDBOOK 

breads  when  there  are  so  many  communicants  that  the 
paten  is  not  safe.  An  extra  chalice  (for  preference  the 
smallest)  can  be  used  for  this  purpose.^ 

The  ordinary  Pyx  was  a  small  box  (generally  circular 
and  of  silver,  with  a  base  and  stem  and  a  cross  on  the 
top),  which  was  used  when  the  Blessed  Sacrament  was 
carried  to  the  sick.  A  bell  and  lantern  were  carried 
before  the  Blessed  Sacrament  on  these  occasions.  A 
special  pyx  for  containing  the  Blessed  Sacrament  in 
both  kinds  is  made  in  Scotland  under  the  name  of  the 
Argyll  pyx." 

A  private  communion  set  is  often  used  for  the  com- 
munion of  the  sick,  and  it  is  useful  if  one  be  kept  in 
the  sacristy.  As  a  general  rule  the  bowls  and  bases  of 
these  private  chalices  are  made  too  small.  In  addition 
to  the  cruets  there  should  also  be  a  small  box  for  the 
breads.  The  Cowley  Fathers  have  designed  a  con- 
venient form  of  private  altar  for  sick  communions 
which  can  be  bought  at  Mowbray's.^ 

Chalices  are  generally  of  silver  or  gold,  or  silver- 
gilt  ;•*  but  in  a  church  that  is  too  poor  to  afford  silver, 
it  will  be  found  that  pewter  is  a  suitable  and  a  comely 
material  for  the  sacred  vessels.  It  is  far  better  than 
electro-plate. 

1  '  Laying  the  bread  upon  the  corporas,  or  else  in  the  paten,  or  in 
some  other  comely  thing  prepared  for  that  purpose.' — First  Prayer 
Book. 

2  It  is  sold  by  Messrs.  C.  Jockel,  Son,  and  Co.,  ii8  George  Street, 
Edinburgh. 

^  64  Farringdon  Street,  E.G. 

4  If  I  may  be  allowed  to  express  a  purely  personal  preference,  I 
would  say  that  I  prefer  silver  ungilt  in  all  ornaments  that  are  kept 
bright  by  constant  use,  though  when  silver  is  liable  to  tarnish  (as  in 
any  standing  ornaments)  gilding  is  often  useful.  In  such  things  as 
chalices,  silver-gilt  soon  gets  to  look  like  neither  silver  nor  gold,  and 
I  confess  to  a  preference  for  the  clean  and  pure  colour  of  plain  silver 
even  in  the  inside  of  the  bowl. 


COLOURS,  VESTMENTS,  ORNAMENTS     151 

The  Cruets  for  holding  the  wine  and  water  were 
generally  of  silver  or  pewter,^  but  they  were  sometimes 
of  crystal.-  That  for  the  wine  was  distinguished  from 
the  other  by  gilding  or  by  a  letter  (such  as  V  for  the 
wine  and  A  for  the  water),  or  by  some  other  mark  ;  and 
such  a  distinction  is  necessary  for  cruets  of  an  opaque 
material.  The  rubric  of  our  Consecration  Prayer  men- 
tions a  'Flagon'  as  well  as  a  'Chalice';  Canon  20 
mentions  a  '  clean  and  sweet  standing  pot  or  stoup  of 
pewter,  if  not  of  purer  metal';  and  when  there  are 
many  communicants  a  flagon  for  the  wine  instead  of  a 
small  cruet  will  often  be  necessary ;  some  of  the  old 
cruets  must  have  been  really  what  we  should  now  call 
flagons.^ 

For  ordinary  use  a  pair  of  small  glass  cruets  is  much 
the  most  convenient,  because  such  vessels  are  easier  to 
handle  and  to  keep  perfectly  clean,  and  because  the 
collet  can  more  readily  see  which  element  he  is  hand- 
ing to  the  priest.  Very  beautiful  glass  cruets  are  made 
by  the  Whitefriars  Company."*  It  is  more  economical 
not  to  have  them  with  silver  fittings,  as  they  can  be 
then  more  easily  replaced,  and  in  this  case  they  may 
have  glass  stoppers  (flat  at  the  top  so  that  they  can 
be  stood  on  their  heads).  When  cruets  or  flagons  have 
metal  lids,  these  should  be  so  hinged  that  they  lie  safely 
open  without  having  to  be  held  in  that  position  ;  such 
vessels  generally  have  handles  as  well.  There  should 
always  be  one  or  two  spare  cruets  in  the  sacristy  in 
case  of  breakages. 

The  Bason. — Two  silver  basons  were  generally  used  ^ 

1  Micklethwaite,  ibid.  34.  2  Chambers,  ibid.  259. 

3  E.g.  the  '  two  gilt  cruets  that  did  hold  a  quart  apiece,"  at  Durham. 
{Rites  of  D.,  8.) 

■»  Messrs.  Powell.  Whitefriars  Glass  Co.,  Whitefriars  .Street,  Fleet 
Street,  E.G.  5  A  bason  and  jug  arc  shown  in  Plntc  xii. 


152  THE  PARSON'S  HANDBOOK 

for  washing  the  ministers'  hands  at  the  Lord's  Supper ; 
and  one  often  had  a  Hon's-head  spout  under  the  rim  so 
that  the  water  could  be  poured  from  it  into  the  other.^ 
For  economy  a  plain  glass  bowl  can  be  bought  and  a 
glass  jug  to  stand  in  it.  This  jug  might  be  rather 
larger  than  the  cruets  :  the  water  cruet  should  not  be 
used  for  the  purpose. 

A  Box  for  Altar  Breads  of  silver  or  pewter  was  used, 
and  is  most  convenient. - 

The  Censer  needs  no  special  description  here. 
Where  silver  is  out  of  the  question,  I  have  found  that 
white  metal  is  cleaner,  lighter,  and  more  effective  than 
brass,  but  the  metal  is  of  course  a  matter  of  taste. 
The  total  length  may  be  43  in.  The  i?icense-boat  and 
spoon  are  mentioned  on  p.  164. 

The  Processional  Crosses^  may  be  three  in  number, 
one  for  ordinary  use,*  a  second  (which  was  generally  of 
wood^  and  painted  red  and  without  a  figure'')  being 

1  E.g.  Ini'.  St.  Peter  Mancroft,  12,  where  there  were  two  pairs  or 
basons  both  with  this  spout :  the  principal  pair  had  figures  of  SS. 
Peter  and  Paul  in  the  bottoms  engraven  in  roses  of  pounced  work, 
and  weighed  no  less  than  44  oz. 

-  A  very  convenient  box  for  altar-breads,  divided  into  compart- 
ments so  that  the  number  of  wafers  can  be  reckoned  at  once,  is  sold 
at  the  Church  Shop,  Commercial  Road,  Stepney,  E.  An  illustrated 
description  of  it  will  be  sent  on  application. 

3  '  The  Constitutions  of  Winchelsey,  Peckham,  and  Archbishop 
Gray  all  order  a  processional  cross  {crux  processionalis)  to  be  fur- 
nished by  the  parish." — Maskell,  Mon.  Rit.  cxxii. 

4  The  principal  cross  should  have  a  figure  upon  it  ('  facie  crucifixi," 
Mis.  Sar.  12),  sometimes  there  were  figures  also  of  our  Lady  and  St. 
John.  Often  the  altar-cross  was  made  so  that  it  could  be  taken  off 
its  foot  and  fixed  on  to  a  staff  for  processions. — Inv.  St.  P.  Mancroft, 
II. 

5  '  Omnibus  dominicis  quadragesime,  excepla  prima  dominica, 
deferatur  una  crux  ante  processionem  lignea  sine  ymagine  crucifixi.' 
— Cust.  219. 

*>  '  Crux  lignea  rubei  coloris  depicta  sine  ymagine.' — Crede  Michi,^g. 


COLOURS,  VESTMENTS,  ORNAMENTS     153 

reserved  for  Lent,  and  a  third  for  funerals.^  Of  the 
processional  cross,  as  of  most  other  things,  it  may  be 
said  that  proportion  comes  first,  workmanship  second, 
and  material  third ;  the  last  without  the  two  former 
being  worse  than  useless.  A  poor  church  can  have  a 
very  beautiful  cross  of  wood,  which  is  much  better 
than  a  badly  designed  and  executed  one  of  greater 
pretension.  The  cross  should  not  be  kept  exposed 
out  of  service-time,  but  should  be  put  away.-  A  tall 
locker  or  stand  in  the  vestry  or  sacristy  will  be  con- 
venient, and  in  new  churches  provision  should  be 
made  for  this.  The  smallest  length  for  cross  and  staff 
together  would  be  about  6  ft.  8  in. 

The  Processional  Candlesticks,  etc.,  may  vary  much 
in  size  and  material.  Sometimes  they  were  short 
and  sometimes  long,  sometimes  of  metal  and  some- 
times of  wood,  sometimes  tapers  or  torches  were  fixed 
on  to  a  plain  round  staff  or  handle  as  in  Plate  xiii., 
and  sometimes  the  candlesticks  were  taken  from  the 
altar.  I  would  suggest,  as  very  convenient  for  ordin- 
ary use,  candlesticks  of  wood  painted  red  or  green 
(unless  original  work  in  metal  can  be  paid  for),  3  ft. 
9  in.  high,  with  the  bases  separate  and  weighted,  so 
that  the  shafts  of  the  candlesticks  can  be  easily  dropped 
into  and  lifted  out  of  them  when  they  are  set  down 
before  the  altar. 

Sacring  torches  became  general  at  the  end  of  the 

1  '  Crucem  pro  mortuis.'— Winchelsey's  Constitutions,  qu.  Mickle- 
thwaite,  ibid.  2i. 

2  There  is  no  authority  for  fixing  a  processional  cross  to  one  of  the 
choir  stalls ;  such  a  method  of  displaying  all  one's  goods  as  it  were  in 
the  shop-window  is  against  good  taste.  Crosses  were  certainly  put 
away  when  not  in  use.  E.g.  the  cross  at  St.  Peter  Mancroft,  above 
mentioned,  '  standeth  in  a  box  made  therefor  in  the  further  corner 
in  the  lower  vestry  by  the  jewel  chest,'  and  its  staff  stood  'in  the 
corner  next  the  cross.' — Inv.,  32. 


154  THE  PARSON'S  HANDBOOK 

thirteenth  century;  they  belong,  of  course,  to  the 
practice  of  elevating  the  Host  and  chalice  which  came 
in  a  little  before  that  time,  for  which  reason  it  may  be 
questioned  whether  there  is  now  a  time  of  ministration 
for  them.  '  In  some  places  only  one  was  lit,  in  others 
two,  and  in  some  four  or  even  more.'^ 

Font-tapers  and  christening  tapers  are  for  use  at 
Holy  Baptism,  the  latter  being  lighted  and  placed  in 
the  child's  hand  after  baptism,  while  the  former  is 
carried  by  the  clerk  to  the  font  and  held  during  the 
service ;  perhaps  the  two  were  sometimes  identical. 
They  were  not  usually  borne  in  candlesticks,  but  were 
held  in  the  hand,  sometimes  with  a  napkin.- 

For  outdoor  processions  it  is  almost  a  necessity  to 
carry  candles  in  lanterns  fixed  to  staves.  Such  lanterns 
should  have  glass  panels  all  round,  and  may  con- 
veniently be  made  to  swing  from  a  bracket  attached  to 
the  top  of  the  stafif.^ 

Banners  may  vary  considerably  in  size,  shape, 
material,  and  device.  It  is  possible  to  make  them 
quite  simply."*  Embroidered  ones  are  doubtless  the 
ideal,^  but  they  are  expensive  if  they  are  worth  having ; 

1  Atchley,  So7>ie  Principles,  21,  q.v.  for  instances.  Sacring  lights 
are  not  mentioned  in  the  English  missals  or  consuetudinaries ;  but 
they  had  full  sanction.  2  Z^/,/.  24. 

3  A  light  in  a  lantern  'cum  lumine  in  laterna"  is  mentioned  as 
carried  before  the  relics  on  Palm  Sunday  in  Processionale  Saru7n,  51. 
Archbishop  Winchelsey's  Constitutions  order  a  'lucernam'  to  be 
provided  by  the  parishioners. 

4  E.g.  the  lesser  banners  in  the  woodcuts  of  the  Sarum  Processional 
which  have  for  ornament  a  plain  St.  George's  cross  and  a  fringe  or 
border  round  the  four  sides  ;  the  Lion  banner  is  a  simple  oblong  with 
the  Lion  figured  in  the  midst.  The  banners  at  the  Islip  funeral  at 
Westminster  Abbey  (^/c?c/«  Club  Collections,  i.)  bear  figures  of  the 
saints,  but  again  are  of  a  plain  oblong  shape. 

5  E.g.  the  banners  in  the  Wycombe  hivcjitory  ( 16) : — '  Eight  banner- 
poles,  2  streamers  of  silk,  one  red,  a  streamer  of  wliite  silk,  a  red 


COLOURS,  VESTMENTS,  ORNAMENTS     155 

and  if  our  churches  had  half  as  many  banners,  and 
those  banners  had  twice  as  much  spent  on  them,  it 
would  be  far  better.  At  the  same  time  a  profusion  of 
gold  and  silk  is  nothing  in  itself:  a  banner  cannot  be 
designed  by  amateurs  who  do  not  understand  the  craft 
(though  they  can  often  carry  out  the  work  under 
advice),  nor  can  it  be  ordered  from  a  shop  like  a 
pair  of  boots.  The  common  idea  is  that  the  design  is 
nothing,  and  the  materials  everything ;  but  the  design 
is  everything,  for  it  includes  the  selection  of  the  right 
materials ;  and  the  design  must  be  paid  for.  Now,  the 
two  or  three  pounds  thus  spent  is  but  a  small  propor- 
tion of  the  money  usually  wasted  on  pretentious  and 
vain  banners. 

It  is  true  of  banners  as  of  everything  else  that  simple 
ones  can  be  made  which  are  quite  cheap  and  yet 
beautiful — if  they  are  unpretending.  The  thing  always 
is  to  find  the  right  person  to  design  them ;  and  for 
this  it  is  necessary  to  apply  through  a  responsible 
agency  like  the  Church  Crafts  League  at  the  Church 
House,^  whose  business  it  is  to  find  out  who  are  those 

streamer  with  the  Assumption  of  our  Lady,  3  red  banner  cloths,  a 
banner  of  silk  with  the  Mullet  [star],  2  banners  of  green'  silk,  2  white 
banners  with  the  sign  of  the  Passion  [evidently  for  Lent],  a  white 
banner  with  a  blue  Cross.'  In  the  St.  Peter  Mancroft,  hivetitory  (69), 
there  was  a  banner  with  the  'life  of  St.  Peter,'  another  with  that  of 
St.  John  Baptist  (with  the  donors  '  in  pendans  peynted'),  also  a 
banner  of"  St.  Anne,  another  of  the  Assumption,  another  of  St.  Peter 
enthroned,  another  with  the  '  arms  of  England '  (what  woul(i  be 
thought  of  this  now?),  another  old  one  of  St.  Paul,  and  an  old  one  of 
St.  Peter,  also  2  painted  with  drops  of  red  and  the  Passion  and  green 
wreaths  for  Passion  Sunday.  There  were  also  5  banner-staves, 
'  2  green,  i  red,  2  white  with  red  drops  and  silvered  like  spear 
heads.' 

1  Banners  are  also  designed  and  made  by  the  Guild  of  Handcraft  at 
8  Brook  Street,  W.,  by  the  I5irniingham  Guild  of  Handcraft,  by  Morris, 
by  Mr.  I-'urdham  of  Maddox  St.,W.,  and  by  tliu  St.  Dunstan  Society. 


156  THE  PARSON'S  HANDBOOK 

qualified  to  practise  the  arts.  There  are  a  very  large 
number  of  artists  who  understand  design.  The  parson 
has  no  means  of  finding  them  out ;  and  therefore  he 
has  been  generally  driven,  in  the  case  of  embroidery, 
to  the  professional  church-embroiderer,  whose  ignor- 
ance of  the  fundamentals  of  the  art  is  often  not 
less  profound  than  his  ignorance  of  the  elements  of 
ecclesiastical  tradition. 

The  Wands,  which  are  badges  of  office  for  the  church- 
wardens, are  of  wood,  according  to  a  very  constant 
tradition  in  our  Church,  either  quite  plain  and  un- 
painted,  or  painted  white  with  a  few  inches  at  the  end 
blue  or  gilt.  During  the  last  half-century  they  have 
sometimes  been  made  with  metal  devices  on  the  tops.^ 

The  Verge,  which  is  carried  by  the  officer  to  whom 
it  gives  his  name,  may  be  a  wand  of  wood  some  4  ft. 
long,  tipped  with  metal  or  with  a  device,  or  it  may  be 
altogether  of  metal,  as  in  our  cathedrals. - 

The  Gospel  Lectern  has  been  already  mentioned. 
A  heavy  one  would  naturally  not  be  moved,  but  a  light 
lectern  of  wood  might  be  kept  in  the  sacristy  and  only 
brought  out  for  the  Eucharist :  the  lectern  is  covered 
with  a  long  cloth  when  in  use.^ 

The  Paschal  Post  or  Candlestick  may  be  for  economy 
of  painted  wood.^  It  should  be  not  less  than  about 
6  ft.  high.     Owing  to  the  size  of  the  candle  the  core  of 

1  Micklethwaite,  ibid.  55. 

2  E.g.  '  A  verger  of  silver  with  the  cross  keys  and  the  mitre  on  top.' 
/nv.  S.P.M.  (61).  This  may  have  been  hke  the  other  Norwich 
verges  at  St.  Andrew's  and  St.  Mary's,  Coslany,  which  seem  to  have 
been  only  garnished  with  silver  to  judge  by  the  small  weight  of  the 
metal. — Micklethwaite,  iliid.  (3rd  edition). 

3  '  The  two  wooden  lecterns  had  their  cloths  for  Lent  in  addition  to 
three  other  cloths.' — Inv.  IVycotnl'e,  c^. 

*  Craftsmen  will  find  a  description  of  various  forms  of  the  candle- 
stick in  Feasey's  Ancient  English  Holy  Week  Ceremonial ,  cap.  9, 


COLOURS,  VESTMENTS,  ORNAMENTS     157 

it  was  often  a  piece  of  wood  round  which  the  wax  was 
moulded,  called  a  Judas.  It  is  better  to  omit  the 
grains  of  'incense,'  which  are  generally  shams  and  not 
incense  at  all,  and  are  said  to  be  due  to  a  mistransla- 
tion of  a  phrase  in  the  E.xultet,  '■  inansi  Imjus  sacri- 
ficium,  which  really  meant  '  the  sacrifice  of  this  lighted 
candle.'  Indeed,  as  we  have  no  form  for  the  blessing 
of  the  Paschal,  we  have  no  right  to  stick  on  these 
'grains.'  We  can  only  use  the  Paschal  as  an  addi- 
tional light  set  near  the  altar  during  Eastertide.  It 
is  an  ornament  of  great  symbolical  value,  and  serves 
to  mark  out  this  season.^ 

The  Tenebrae  Herse-  is  a  triangle  made  generally 
of  three  pieces  of  wood  about  3  in.  broad,  i  in.  thick, 
the  lower  piece  4  ft.  long,  the  two  upper  pieces  3  ft. 
each,  and  fixed  on  to  a  stand  similar  to  those  used 
for  music  but  more  substantial ;  the  whole  may  stand 
5^  ft.  from  the  ground.  Along  the  two  upper  edges 
of  the  triangle  should  be  bored  24  holes  to  carry  the 
same  number  of  candles.^  I  mention  this  ornament 
without  giving  any  opinion  as  to  its  lawfulness  :  it 
cannot  of  course  be  used  unless  the  Bishop  authorises 
the  services  to  which  it  belongs.  Both  the  herse  and 
the  Paschal  post  should  be  carefully  wrapt  up  and  kept 
in  the  storeroom. 

1  It  was  also  one  of  the  necessary  ornaments  to  be  provided  by  ihe 
parishioners,  in  the  provinces  both  of  Canterbury  and  York,  and  such 
'canons,  constitutions,  ordinances,  and  synodals  provincial'  have  the 
force  of  statute  law,  if  they  arc  not  '  contrariant  nor  repugnant  to  tlie 
laws,  statutes,  and  customs  of  this  Realm  '  by  the  Act  25  Henry  viii. 
cap.  15. 

2  Herse  or  Hearse  is  derived  from  the  Latin  word  for  a  harrow  ;  it 
is  here  used  in  the  meaning  of  its  first  derivation — '  a  triangular  frame- 
work for  holding  candles'  (Chambers's  Et.  Die).  Because  of  the 
candles  the  word  came  to  be  applied  to  the  bier. 

^  H.  J.  Feasey,  Ancient  English  Holy  Week  Ceremonial,  p.  91. 


158  THE  PARSON'S  HANDBOOK 

There  remain  to  be  mentioned  the  funeral  acces- 
sories, which  are  further  treated  in  Chapter  xvii. 

The  Bier  or  Herse  should  not  be  more  than  about 
2  ft.  high.  It  should  have  handles,  to  avoid  the 
necessity  of  the  horrible  shouldering  of  the  coffin  in 
church.  Those  made  by  Mr.  Vigers  of  3  Eccleston 
Street,  S.W.,  have  a  properly  shaped  frame  to  carry 
the  pall,  and  can  be  supplied  with  a  carriage  so  that 
the  bier  may  be  wheeled  along  the  road  in  country 
parishes. 

The  Herse-Cloth  or  Pall.— There  is  at  the  present 
day  an  unnecessary  hankering  after  gloom  at  funerals. 
The  ancient  palls  mentioned  in  Mr.  Sancroft  Randall's 
paper  on  the  Burial  of  the  Dead^  are  of  cloth  of  gold, 
of  black  velvet  with  a  wide  cross  all  thiough  of  silver 
tissue,  of  red  with  a  gold  cross,  of  blue  with  a  red 
cross,  of  black  with  a  gold  cross,  and  another  of  blue 
with  a  red  cross.  They  were  often  also  powdered 
with  the  badges,  and  had  the  scutcheons  of  the  de- 
ceased sewed  about  the  border.  At  the  funeral  of 
George  11.  a  purple  pall  was  used;  the  white  em- 
broidered pall  used  at  Mr.  Gladstone's  funeral,  and 
the  white  pall  embroidered  with  the  royal  arms  used 
at  the  funeral  of  Queen  Victoria,  will  not  be  soon 
forgotten. 

The  Processional  Cross  and  the  Funeral  Candle- 
sticks.— These  may  be  all  made  of  wood  and  painted  the 
same  colour,  and  that  colour  is  not  bound  to  be  black, 
but  should  rather  be  chosen  so  as  to  harmonise  with 
the  herse-cloth ;  for  instance,  a  black  herse-cloth  M'ith 
a  red  cross  would  suggest  the  use  of  red  candlesticks. 
The  candlesticks  may  be  about  4  ft.  high.  Mr.  Randall 
mentions  four  candles  to  stand  round  the  herse  as  a 

1   Transactio?ts  of  the  Society  of  St.  Osmund,  vol.  i.  pt.  iii. 


COLOURS,  VESTMENTS,  ORNAMENTS     159 

minimum  :  ^  sometimes  twelve  were  used.  Some  old 
pictures  show  a  rack  standing  on  either  side  of  the 
herse,  into  which  the  torches  are  dropped.  Tapers 
in  large  numbers  were  also  carried  in  the  hands  of 
those  present  at  a  funeral." 

A  Handbell  was  always  rung  before  the  funeral 
procession,  and  still  is  at  University  funerals  in 
Oxford. 

Other  Ornaments  in  use  at  the  time  of  the 
Rubric  may  be  mentioned  summarily,  as  it  may  be 
questioned  whether  there  is  now  a  '  time  of  minis- 
tration '  for  them.  For  fuller  information  about  them 
the  reader  is  referred  to  Mr.  Micklethwaite's  invalu- 
able Alcuin  Club  tract  on  the  Ornaments  of  the 
Rubric. 

Although  the  small  Lent  veils  may  still  be  used, 
the  great  veil  that  was  hung  during  Lent  across  the 
sanctuary  is  contrary  to  many  of  our  rubrics  and  the 
spirit  of  the  Prayer  Book.  The  Monstrance  and  its 
processional  Canopy  raise  questions  which  are  beyond 
our  province  here.  The  same  may  be  said  of  such 
ornaments  as  the  Pyx,  holy-water  vat  and  sprinkler, 
and  also  of  the  Easter  Sepulchre. 

The  chrisom,  a  white  garment  for  baptisms,  was 
ordered  by  the  First  Prayer  Book.  The  churching- 
cloth,  a  white  veil  which  the  woman  wore  at  her 
churching,    was   used    long   after    that    time,    and   is 

1  Mr.  Atchley  says  '  the  number  of  lights  around  the  herse  were 
usually  four  or  five' ;  six  was  an  unusual  number.  Sometimes  lights 
were  put  on  the  coffin  itself.  The  candles  could  not  have  been  of  a 
different  wax  from  that  ordinarily  used,  at  least  in  the  case  of  the  five 
used  at  the  funeral  of  the  Earl  of  March,  which  were  afterwards  distri- 
buted to  the  churches  near  Wigmore  Abbey  '  for  the  use  of  the  Holy 
Sacrament.' — Some  Principles,  27. 

-  This  was  done  as  late  as  at  the  funeral  of  George  \\.—Ibid.  26. 


i6o  THE  PARSON'S  HANDBOOK 

undoubtedly  intended  to  be  used  by  the  rubric  inserted 
at  the  last  revision  of  the  Prayer  Book.^ 

Surplices,  albes,  rochets,  copes,  chasubles,  etc.,  as 
well  as  altar-linen,  apparels,  frontals,  etc.,  are  made 
by  the  Sf.  Dunstan  Society,  which  has  been  founded 
in  order  to  make  ornaments  and  vestments  in  accord- 
ance with  the  standard  of  our  rubric,  and  under  fair 
conditions.  The  price  list  can  be  obtained  from  the 
secretary,  St.  Dunstan  Society,  102  Adelaide  Road, 
London,  N.W. 

1  '  Decently  apparelled.'  Various  bishops' charges  show  the  mean- 
ing of  this  phrase.  E.g.  Bishop  Cosin  in  the  very  year  1662  asks, 
'  When  the  women  cometh  to  make  her  public  thanksgiving  to  God, 
do  they  come  decently  veiled?'  Archbishop  Laud,  in  1637,  asks 
whether  'they  are  apparelled  with  a  fair  white  veil  of  linen  cloth." 
It  is  significant  of  the  legal  force  of  ancient  use  that  in  the  reign  of 
James  i.  (before  the  rubric  was  inserted)  a  woman  '  prayed  a  prohibi- 
tion '  of  an  order  made  by  the  Chancellor  of  Norwich  that  the  veil 
should  be  worn.  The  judges  desired  the  opinion  of  the  Archbishop 
of  Canterbury,  who  convened  divers  bishops  to  consult  thereupon  ; 
and  they  certifying,  that  it  was  the  ancient  usage  of  the  Church  of 
England,  for  women  who  came  to  be  churched,  to  come  veiled,  a 
prohibition  was  denied. — Bishop  Gibson,  Codex  Juris.  For  references 
cf.  Staley,  Cocinoiiial  of  the  English  Church,  52,  148-9. 


PL.VTK  VII. 


IRlLbX  IN  UUTDOOR  HABIT. 


CHAPTER    IV 

VESTRIES 

If  it  is  difficult  to  put  up  with  the  single  vestry  of  an 
eighteenth-century  church,  it  is  still  more  inconvenient 
to  find  oneself  in  a  parish  church  of  earlier  date  where 
there  is  often  no  vestry  at  all.^  At  the  present  day  our 
architects  are  more  liberal,  and  I  shall  in  this  chapter 
assume  the  existence  of  two  or  three  vestries  near  the 
east  end  of  the  church,  which  are  almost  indispensable 
when  there  is  a  surpliced  choir,  and  very  convenient 
when  there  is  not.  These  will  be  the  Priests'  Vestry 
or  Sacristy,  the  Choir  Vestry,  and  the  Churchwardens' 
Vestry.  In  addition  to  these  a  room  where  large 
articles  can  be  stored  will  be  found  most  useful. 

When  cupboards  and  chests  are  put  in  the  church 
itself  it  must  be  remembered  that  in  the  hands  of  an 
artist  these  may  be  quite  beautiful  articles  of  furniture, 
— ornaments,  not  disfigurements  to  the  church.  It  is 
far  better  to  provide  in  this  way  for  the  vestments  than 

1  The  practice  in  the  average  parish  church  of  the  middle  ages  was 
to  keep  the  vestments  in  chests  and  in  aumbries  about  the  church. 
They  were  put  on  the  altar  before  service,  and  the  priest  vested  at  the 
altar.  Even  at  Durham,  where  there  was  a  '  re  vestry,"  every  altar  had 
its  'lockers  and  aumbers,"  each  altar  having  two  or  three,  wherein 
were  kept  not  only  the  '  chalices  and  silver  cruets,'  but  also  '  two  or 
three  suits  of  vestments,  and  other  ornaments  belonging  to  the  said 
altar." — Rita  of  Durham,  2,  28,  37,  82. 

L 


i62  THE  PARSON'S  HANDBOOK 

to  curtain  off  a  transept  or  chapel  for  the  purpose 
when  there  is  no  vestry.  Vesting  in  church  is  a 
perfectly  seemly  proceeding  if  the  parson  arrive,  as 
he  should,  in  his  cassock.  In  churches  that  have  no 
vestries,  there  need  be  no  surpliced  choir. 

In  some  churches  a  vestry  can  be  made  by  building 
a  wall  or  screen  about  8  ft.  high  across  the  chancel, 
some  7  or  8  ft.  from  the  east  end.  The  high  altar 
stands  against  this  screen,  and  the  space  between  it 
and  the  east  end  forms  a  vestry,  to  which  doors  on 
either  side  of  the  altar  give  admittance.  This  was  a 
common  arrangement  in  abbey  churches,  and  existed 
also  in  some  parish  churches.^  It  has  been  successfully 
adopted  in  more  than  one  new  church ;  but  of  course 
it  requires  very  careful  planning  in  the  hands  of  a  good 
architect. 

The  Churchwardens'  Vestry,  the  smallest  of  the 
three,  is  primarily  for  the  transaction  of  church 
business.  It  will  promote  a  decorous  spirit,  as  well  as 
save  time  and  money,  if  the  little  things  which  this 
room  should  contain  are  kept  in  a  fixed  place,  and  not 
in  loose  cardboard  boxes.  Besides  the  two  or  three 
chairs  there  will  be  a  knee-hole  desk,  on  which  lies 
the  Service  Register,  -  an  ink-pot  of  the  office  type, 
with  two  or  three  decent  pens ;  hard  by  on  the  wall 
will  hang  the  Kalendar,  which  had  best  be  Dr.  Wick- 
ham  Legg's  '  English  Churchman's  Kalendar.'  One  of 
the  drawers  of  the  desk  should  be  partitioned  to  contain 
such  things  as  a  box  of  nibs,  pins,  drawing-pins,  and 
a  rubber  stamp,  with  a  self-inking  pad  of  the  'Effective' 

1  li.^.  Long  Melford,  Arundel.  Some  have  only  one  door  in  the 
screen,  as  at  Sawley.     Cf.  Comper,  Some  Principles,  127. 

2  Canon  52  orders  the  names  of  all  strange  preachers  to  be  entered 
in  a  book  kept  for  that  purpose. 


VESTRIES  163 

pattern ;  other  drawers  will  contain  a  stock  of  service 
and  of  notice  papers,  a  tablet  of  scribbling-paper,  some 
notepaper,  envelopes,  and  cards  for  post ;  one  or  two 
will  be  reserved  for  the  Churchwardens'  books,  and 
others  (or  else  a  special  cupboard)  for  the  special 
books  and  papers  needed  for  the  Catechism.  In  a 
safe,  or  at  least  in  a  securely  locked  drawer,  will  be 
kept  the  baptism  register,  marriage  registers,  burial 
register,^  banns  book,  and  books  of  certificates  for 
marriage,  banns,  and  baptism.  In  this  room  will  be 
a  safe  in  which  old  registers  and  other  articles  of  value 
will  be  kept.  On  the  walls  may  be  hung  a  map  of 
the  parish  and  any  portraits  or  other  pictures  of 
parochial  interest :  it  is  really  a  good  work  to  keep  in 
this  way  a  memorial  of  the  past  history  of  the  church 
and  of  the  various  officers  who  have  served  it.  A 
shelf  or  two  will  be  certainly  useful,  here  as  in  the 
other  rooms.  A  small  looking-glass  in  each  vestry 
will  be  very  convenient ;  and,  if  all  the  vestries  are 
laid  with  carpet  or  with  cork-carpet,  everybody  will 
find  it  easier  to  be  quiet.  There  should  be  a  reliable 
clock  in  some  conspicuous  place.  A  gas-fire  is 
necessary  in  most  vestries.  If  possible  there  should 
always  be  a  sanitary  convenience  adjoining  the  outer 
vestry.  In  a  new  church  this  should  be  a  properly 
made  lavatory,  with  reversible  basins,  and  every  con- 
venience of  the  best  sanitary  pattern. 

The  Sacristan's  cupboard  had  best  be  in  the  vestry 
nearest  the  church.  This  cupboard  may  have  a  few 
shelves  in  the  upper  part,  and  drawers  of  different 
sizes  in  the  lower.  There  should  be  two  deep  drawers, 
one  for  candle-ends,  and  one  for  dusters  and  polishing 

1  Canon  70  orders  a  parchment  book  for  christenings,  weddings, 
and  burials  to  be  kept  in  a  '  sure  coffer  '  with  three  locks  and  keys. 


i64  THE  PARSON'S  HANDBOOK 

leathers;  two  long  drawers  for  candles,  of  which  a 
good  stock  should  be  laid  in  at  a  time,  as  wax  improves 
by  keeping.  Supposing  the  cupboard  to  be  a  small 
one,  4  ft.  by  5,  the  two  bottom  drawers  may  be  9  in. 
deep  (for  dusters  and  candle-ends),  the  next  two  6  in. 
deep  and  the  whole  breadth  of  the  cupboard  (for 
candles),  the  next  two  stages  might  contain  six  short 
drawers  4  in.  deep,  and  above  this  might  be  two  or 
three  rows  of  shelves,  the  space  between  the  two 
lower  shelves  being  divided  into  wide  pigeon-holes  by 
partitions. 

On  one  of  these  shelves  may  be  kept  the  box  for 
the  incense ;  a  square  tin  canister,  such  as  is  often 
used  for  a  tea-caddy,  will  do  best.  It  should  hold  a 
pound  of  incense  easily. 

As  for  the  incense  itself,  it  is  wisest  to  avoid  com- 
pounds. Nothing  is  so  good  as  simple  Giwi  Olibdniim, 
which  is  indeed  'frank'  or  pure  incense.  It  can  be 
bought  at  any  large  apothecary's  for  about  is.  5d.  a 
pound,  and  is  cheaper  as  well  as  pleasanter  and 
fresher  than  the  compounds,  which  are  for  the  most 
part  rather  sickly  and  stuffy.  Sometimes  two  oz.  of 
Gum  Benzoin  and  one  oz.  of  powdered  Cascarilla 
bark  are  added  to  the  Gum  Olibanum ;  but,  beyond 
doubling  the  cost,  they  make  little  difference. 

The  Incense  Boat  and  Spoon  should  be  kept  in  the 
pigeon-hole  next  to  the  Canister.  If  the  boat  is 
broader  than  the  usual  shape,  less  incense  will  be 
wasted;  the  lid  should  lift  up  at  both  ends.  The 
spoon  will  be  less  apt  to  spill  if  it  is  made  more  like 
an  ordinary  teaspoon  than  is  usual,  and  less  like  that 
used  by  Primitive  Man. 

Next  to  these  should  stand  a  covered  earthenware 
jar  for  the  charcoal.     The  plain  brown  jars  that  are 


VESTRIES  165 

used  for  cooking  purposes  are  very  suitable,  and  can 
be  bought  of  a  good  shape  at  any  china-shop.  The 
packets  of  charcoal  should  be  emptied  into  this, 
and  not  kept  loose  near  the  vestries,  as  they  make 
dirt.  If  a  pair  of  small  tongs  is  kept  near  the  jar, 
the  thurifer  can  do  his  work  without  soiling  his 
hands.  The  charcoal  can  be  heated  in  a  minute  if 
the  lumps  are  put  into  a  wire  spoon  with  a  wooden 
handle,  and  held  over  the  gas.  As  little  charcoal 
should  be  used  as  possible;  for  charcoal  fumes  are 
not  pleasant. 

A  good  plan,  when  there  is  room,  is  for  the  thurifer 
to  have  a  narrow  cupboard  of  his  own  in  which  to 
keep  these  articles.  In  this  case,  the  cupboard  should 
be  divided  by  a  partition  from  the  top  to  within 
12  in.  of  the  bottom.  One  side  will  be  for  the 
censer,  which  will  hang  free  from  a  long  peg ;  the  wire 
spoon  and  tongs  can  hang  near  it  on  small  pegs.  The 
other  side  will  be  divided  horizontally  into  shelves  for 
the  boat,  canister  and  jar.  At  the  bottom  of  the 
cupboard  will  be  a  deep  drawer,  in  which  extra  packets 
of  charcoal  may  be  stored ;  for  charcoal  is  cheaper  if 
bought  in  large  quantities.  If  there  is  no  cupboard 
for  the  censer  it  can  be  hung  on  an  iron  bracket 
about  6  in.  long,  with  a  crook  at  the  end.  Or  it  may 
hang  from  a  hook  in  a  small  shelf,  on  which  the 
canister  and  charcoal-jar  can  stand.  This  is  the 
simplest  arrangement.  But  in  any  case  the  censer 
should  hang  quite  free,  touching  neither  the  wall  nor 
the  ground. 

The  Choir  Vestry  should  be  as  large  as  possible,  and 
rather  long  for  its  breadth  ;  so  that  the  choir  can  form 
up  in  a  double  row.  If  the  chairs  arc  arranged  down 
the  midst  in  two  rows  with  their  backs  to  each  other, 


i66  THE  PARSON'S  HANDBOOK 

the  boys  can  be  the  more  easily  kept  quiet  while  they 
are  waiting.  A  card  with  the  word  '  Silence '  may 
advantageously  be  hung  on  the  wall.  Large  shallow 
cupboards  will  take  up  most  of  the  walls ;  these  will 
contain  separate  pegs  for  each  cassock  and  for  each 
surplice,  each  pair  of  pegs  bearing  the  owner's  name 
and  number.  Sometimes  the  cupboards  have  no  doors, 
but  are  protected  instead  by  curtains  hung  from  rods, 
the  cupboard-frame  being  retained :  this  is  a  good 
plan  in  vestries  that  are  fairly  free  from  dirt.  If  there 
is  not  a  shelf  over  the  pegs  on  which  hats  can  be 
placed,  another  row  of  larger  pegs  must  be  provided 
elsewhere  for  this  purpose.  Every  cassock  and  surplice 
should  be  numbered ;  and  a  lady  should  be  found  who 
will  take  charge  of  all  the  surplices,  send  them  to  the 
wash,  and  keep  them  in  repair. 

An  inventory  of  every  bit  of  linen  belonging  to 
the  church  should  be  carefully  made,  and  kept  up 
to  date. 

The  Sacristy. — Where  many  vestments  are  kept,  a 
Press  will  be  wanted ;  though  the  parsons  of  small 
churches  may  find  two  or  three  wooden  or  plated 
metal  yokes,  hanging  in  a  cupboard,  sufficient.  These 
yokes  hold  chasubles  and  copes  very  well,  and  can  be 
bought  through  a  tailor  or  an  ironmonger  for  a  few 
pence.  Some  people  prefer  to  keep  all  their  vestments 
hanging  from  yokes  in  a  large  cupboard,  not  using  a 
press  at  all,  and  there  is  a  good  deal  to  be  said  for 
this  arrangement. 

The  number  of  presses  will  depend  upon  the  size  of 
the  sacristy  and  the  number  of  services.  In  churches 
where  the  proper  vestments  are  worn  at  the  sung 
Eucharist,  it  is  convenient  to  keep  the  vestments  for 
this  service  in  one  large  press,  9  ft.  long  or  more  (to 


VESTRIES  167 

enable  all  the  ministers  to  vest  at  it),  but  divided  by 
a  partition  into  two  sets  of  drawers.  A  smaller  press 
can  then  be  reserved  for  low  Celebrations,  for  which 
separate  chasubles,  etc.,  will  be  needed. 

A  small  press  may  be  3^-  ft.  high,  and  4  ft.  9  in.  by 
2  ft.  9  in.  broad.  The  drawers  should  be  shallow  (2 
in.  inside),  so  that  only  one  set  of  vestments  may  be 
kept  in  each :  this  saves  time  and  spares  the  vestments. 
If,  in  ordering  a  press,  the  parson  has  twice  as  many 
drawers  made  as  he  seems  to  want,  he  will  be  glad  of 
the  provision  before  very  long.  The  burses  may  be 
kept  in  the  drawers  of  the  vestments  with  which  they 
are  generally  used.  The  top  drawers  will  be  found 
useful  for  apparelled  amices ;  and,  if  there  is  no 
cupboard  for  the  priests'  albes,  they  can  be  folded  in 
the  bottom  drawer  if  it  is  made,  say,  6  in.  deep.  (A 
cupboard  for  the  priests'  albes  and  girdles  is  a  con- 
venience, but  in  towns  it  must  be  as  nearly  air-tight 
as  possible.)  A  cedar-wood  lining  to  the  drawers 
keeps  away  the  moth  (but  silk  is  always  safe  from  the 
ravages  of  this  insect),  and  a  lining  of  cloth  dyed  in 
saffron  preserves  gold  embroidery.  A  piece  of  white 
cloth  or  stout  linen  laid  over  the  vestments  in  each 
drawer  will  help  to  keep  the  dirt  from  them.  Heavily 
embroidered  vestments  will  need  cotton-wool  under 
the  folds  if  they  are  put  in  a  press.  Sometimes  presses 
have  a  folding  lid  on  the  top  to  keep  the  vestments 
clean  if  they  are  laid  out  some  time  before  the  service 
begins.  A  cheaper  plan  is  to  cover  the  vestments 
with  a  piece  of  white  cloth.  The  top  of  the  press 
where  the  vestments  are  laid  out  may  have  a  piece  of 
white  cloth  or  Unen  fixed  on  it  with  drawing-pins. 
The  vestments  should  be  laid  out  in  the  following 
order :— chasuble,  stole,   fanon,  girdle,  albe,   and   on 


i68  THE  PARSON'S  HANDBOOK 

the  top  of  all  the  amice.  If  there  is  a  procession,  the 
cope  will  be  laid  above  the  chasuble,  unless  there  is  a 
cope-stand. 

A  Cope-stand  is  extremely  useful.  It  consists  of  a 
wooden  upright,  about  5^  ft.  high,  resting  on  a  firm 
base,  and  having  a  well-rounded  yoke  on  the  top. 
After  the  procession  the  cope  is  slipped  on  to  the 
stand  in  a  moment,  and  the  morse  fastened.  It  can 
then  be  folded  up  at  leisure  after  the  service.  If 
there  is  a  large  air-tight  cupboard,  copes  can  always 
be  kept  thus  on  their  stands  with  a  linen  cloth  over 
them ;  and  in  shallower  cupboards  they  can  still  be 
hung  from  yokes. 

A  crucifix  may  hang  above  the  press.  Under  it 
may  be  placed  the  hymn,  Come  Holy  Ghost,  and  the 
43rd  Psalm,  Judica  me,  which  were  formerly  appointed 
to  be  said  while  vesting. 

A  basin,  if  possible  fitted  with  a  tap  and  drain, 
should  be  provided  for  the  parson  to  wash  his  hands 
therein  before  celebrating.  Near  it  will  hang  a  jack- 
towel, 

A  little  square  basin,  hanging  on  a  bracket  under  a 
filter,  may  also  be  provided  for  the  purificators.  After 
each  service  the  purificator  can  be  rinsed  in  this  basin, 
and  then  put  by  for  the  wash  in  a  special  basket  or  on 
a  rail.  The  basin  should  be  emptied  in  the  piscina.^ 
The  filter  will  also  supply  the  pure  water  for  the 
Eucharist.  Another  plan  is  to  have  on  the  table  a 
glass  basin  into  which  the  purificator  is  dropped :  the 

1  Referring  to  corporals,  purificators  ('tersoria'),  and  the  towels 
('mappulas  quibus  digitis  sacerdotis  post  communionem  terguntur'), 
Xhe  Barmvell  Observa?ices,  70,  says  that  they  are  to  be  washed  'in 
vase  mundo,'  '  et  singulas  lavaturas  in  sacrarium  [the  piscina]  versare,' 
and  afterwards  to  be  sent  to  the  wash  ('  cum  ceteris  lintheis  seu  vesti- 
mentis  ecclesie  ad  lavandum  mittere'). 


VESTRIES  169 

server  then  empties  the  water-cruet  into  the  basin.  In 
any  case  the  purificator  should  be  rinsed  immediately 
after  use,  as  wine  stains  are  diiificult  to  remove  if 
allowed  to  dry. 

A  Safe  for  the  vessels  is  almost  a  necessity ;  and  it 
is  better  to  have  it  separate  from  that  in  which  the 
musty  registers  are  kept.  When  there  is  none,  a  niche 
for  the  chalice  and  paten  must  be  made  in  the  hanging 
Altar-cupboard.  This  small  cupboard  should  be  fixed 
to  the  wall  at  a  convenient  height,  so  as  to  be  safe 
from  vermin.  There  should  be  at  least  two  shallow 
drawers  in  the  cupboard,  and  two  shelves,  one  divided 
by  partitions.  In  one  drawer  will  be  kept  the  clean 
purificators  and  napkins,  in  another  the  spare  corporals. 
Lavender  in  these  drawers  is  not  only  pleasant  but 
helps  also  to  keep  away  insects.  In  the  niches  of  the 
partitioned  shelf  will  be  kept  the  cruets,  the  boxes 
with  the  breads,  the  small  ewer  and  basin,  the  shell 
for  baptism,  if  one  is  used ;  the  top  shelf  might  be  tall 
enough  to  contain  the  spare  bottles  of  wine.  It  might 
be  divided  into  three  niches,  one  large  for  the  stock  of 
wine,  one  narrow  for  the  altar-books,  one  large  enough 
to  take  the  chalice  and  paten.  An  extra  shelf  and 
drawer  will  generally  come  in  useful :  stoles  might  be 
kept  in  the  drawer. 

Near  this  small  cupboard  may  stand  a  larger  one 
for  altar-linen.  An  ordinary  bedroom  shape  may 
serve;  but  it  will  be  better  if  it  is  made  with  shallower 
drawers.  The  lower  drawers  will  be  useful  for  storing 
such  things  as  Lenten  veils.  One  drawer  will  be 
needed  for  the  spare  linen  cloths  of  the  high  altar 
(one  fair  linen  and  two  undcrcloths  at  the  least) ;  and 
another  for  those  that  are  in  use;  another  drawer  for 
the  linen   belonging  to  other  altars;  another  will  be 


170  THE  PARSON'S  HANDBOOK 

found  useful  for  keeping  the  sets  of  vestment  apparels 
that  are  not  in  actual  use.  If  there  is  no  chest  for 
the  frontals,  and  if  they  can  be  folded,  space  may  be 
found  for  them  here. 

The  Frontal  cupboard,  chest,  or  locker  may  be  in 
some  convenient  spot  near  the  altar.^  If  the  frontals 
are  stretched  on  frames,  the  chest  should  open  at  the 
top  and  be  large  enough  for  twice  as  many  frontals  as 
are  in  use.  A  chest  that  is  only  large  enough  for  the 
colours  in  use,  will  prove  a  nuisance  when  somebody 
presents  a  new  frontal. 

If  the  frontals  are  folded  up  when  not  in  use  (which 
is  the  better  way),  a  cupboard  should  be  provided  with 
shallow  shelves  large  enough  for  each  frontal  to  be 
folded  in  four,  with  a  shelf  for  frontlets,  and  some 
spare  shelves. 

A  special  Cupboard  should  be  reserved  for  the 
servers'  albes,  etc.,  their  cassocks  and  shoes  being 
kept  elsewhere.  Two  pegs  at  least  will  be  needed  for 
each  server,  one  for  his  albe  and  girdle,  and  one  for 
his  surplice  or  rochet :  a  shelf  above  can  be  kept 
for  the  apparelled  amices,  if  there  is  not  a  special  press 
for  them.  If  a  succession  of  boys  serve  at  the  week- 
day services  a  surphce  or  rochet  had  better  be  hung 
for  them  somewhere  else.  Washing  is  a  very  expensive 
item,  and  if  the  servers'  cupboard  is  kept  locked  from 
Sunday  to  Sunday,  and  is  nearly  air-tight,  the  albes, 
etc.,  will  keep  clean  twice  as  long  as  they  otherwise 
would. 

Yet  another  cupboard  will  be  that  for  Music,  which 

1  E.g.  in  the  description  of  the  frontals  and  upper  frontals  of  the 
high  altar  in  the  Rites  of  Durham  (5),  '  at  either  end  was  a  place 
to  keep  the  which  ornaments,  which  were  of  white  damask  and  such- 
like stuff.' 


VESTRIES  171 

should  be  divided  into  large  pigeon-holes.  If  each  set 
of  music  is  kept  strictly  in  its  place  by  the  Librarian 
(who  must  be  a  responsible  person),  and  duly  inven- 
toried, tidiness  will  be  gained  and  much  money  saved. 
Each  set  of  music  should  be  kept  in  a  brown-paper 
bag,  or,  in  the  case  of  special  services  seldom  used, 
in  a  cardboard  box.  Special  hymns,  carols,  etc.,  for 
congregational  use,  should  be  carefully  stored  in  the 
upper  shelves.  Everything  in  the  music-cupboard 
should  be  clearly  labelled. 

It  is  obvious  that  many  churches  have  not  room  for 
all  the  cupboards  which  I  have  described.  In  this 
case,  composite  cupboards  will  have  to  be  made.  But, 
whatever  arrangements  are  made,  care  should  be  taken 
that  there  is  really  a  place  for  everything,  even  if 
cupboards  and  chests  have  to  be  put  up  in  the  church 
itself,  which  was  the  usual  ancient  practice,  and  is  an 
improvement  to  the  church  if  the  cupboards  are 
properly  designed.  Even  the  cheapest  cupboard  in 
the  most  out-of-the-way  vestry  should  be  painted  a 
pleasant  colour,  or  stained  green.  Varnished  pitch- 
pine,  and  imitation-wood  stains,  are  almost  as  de- 
structive of  beauty  and  warmth  of  effect  as  is  the  old- 
fashioned  oak-graining.  The  usual  practice  is  to  make 
cupboards  somewhat  at  random  when  other  places 
overflow ;  but,  if  the  parson  will  consider,  before  he 
calls  in  the  carpenter,  exactly  what  the  requirements 
of  the  church  are  likely  to  be,  I  do  not  think  he  will 
regret  a  consideration  of  the  hints  I  have  given. 

The  Duties  of  the  Sacristan. — The  best  proverb  for 
the  parson  is,  that  if  you  want  a  thing  well  done  you 
must  get  other  people  to  do  it.  He  had  much  better 
not  spend  his  time  fussing  about  the  accessories  of 
divine  service,  nor  will  he  find  one  helper  sufficient. 


172  THE  PARSON'S  HANDBOOK 

The  whole  responsibility  should  be  laid  upon  the 
Sacristan,  who  had  much  better  be  a  layman.  The 
sacristan's  position  is  a  most  important  one,  and  he 
must  be  devout,  sensible,  and  even-tempered.  Gener- 
ally it  will  be  found  that  he  also  makes  the  best  Clerk. 
He  need  not  do  a  very  great  deal  himself,  but  he  must 
see  that  everything  is  done,  which  means  that  he  must 
be  kind  and  pleasant  in  manner  as  well  as  careful.  He 
should  have  a  general  knowledge  of  the  matters  he 
has  to  deal  with ;  and  ought  (in  my  humble  opinion) 
to  possess  a  copy  of  Mr.  Staley's  Ceremonial  of  the 
English  Church,  and  of  the  Parson's  Handbook,  so  that 
he  may  understand  the  principles  and  the  practice  of 
his  work.  If  the  sacristan  is  left,  as  so  many  are,  in 
ignorance  as  to  the  principles  which  underly  his  work, 
it  is  no  wonder  that  he  should  betake  himself  for 
guidance  to  Farm  Street,  or  to  St.  Blank's,  Thingummy 
Square,  or  to  his  own  fads  and  fancies. 

He  will  see  that  a  list  of  servers  is  posted  on 
the  wall  for  every  service  in  the  week ;  and  when  any 
one  is  to  be  away  he  will  fill  his  place.  He  will  see 
that  everything  is  ready  five  minutes  before  service 
begins  on  Sunday — the  vestments  laid  out,  the  candles 
lit  by  a  taperer,  and  the  charcoal  heated  by  the 
thurifer.  He  will  gently  superintend  the  band  of 
helpers,  who  are  needed  if  everything  is  to  be  kept 
as  the  things  pertaining  to  God's  worship  ought  to  be 
kept.  For  many  duties  women  are  best,  only  they 
need  to  have  their  realms  well  defined  and  protected, 
and  unless  they  are  responsible  to  the  sacristan  there 
may  sometimes  be  trouble.  Where  boys  do  the 
serving,  a  lady  will  often  be  needed  to  put  out  the 
vestments  every  day,  and  her  work  will  require  much 
neatness  of  method.     She  may  also  be  responsible  for 


VESTRIES  173 

washing  and  mending  the  albes,  etc.,  of  clergy  and 
servers.  Another  may  be  needed  to  polish  the  brass 
work  and  to  trim  the  candles,  which  require  two  or 
three  visits  a  week  (a  lad  may  clean  the  brass  and 
other  metal,  but  women  are  more  reliable,  and  men 
generally  cannot  spare  sufficient  time).  Another  may 
be  needed  to  dust  the  high  altar  and  see  to  the  altar- 
cloths,  another  to  see  to  the  chapel.  Often  another 
lady  may  be  found,  who  has  not  much  time  to  be  in 
and  out  of  the  church,  but  can  undertake  the  useful 
task  of  washing  the  purificators.  The  verger  is  often 
the  best  person  to  change  the  frontals,  and  in  some 
churches  he  may  be  intrusted  with  cleaning  the  metal 
v,-ork.  If  there  are  several  helpers,  each  responsible 
for  his  or  her  own  piece  of  work,  and  all  responsible 
to  the  Sacristan,  and  through  him  to  the  Parson,  the 
most  perfect  cleanliness  and  order  can  be  secured, 
a  good  deal  of  money  will  be  saved,  and  those 
who  work  for  the  church  will  love  it  better  and  use 
it  more. 

It  is  impossible  to  lay  down  rules  for  washing 
linen,  as  much  depends  upon  the  smokiness  of  the 
atmosphere ;  but  the  following  hints  may  be  found 
useful : — 

Times. — Wash  the  fair  linen  cloth  of  the  altar  once 
a  month,  the  undercloths  once  a  quarter. 

Strip  the  altar  entirely  twice  a  year  on  a  fine  day, 
from  morning  till  evening,  so  that  everything  may  be 
well  aired ;  and  thoroughly  clean  everything  connected 
with  it. 

AV'ash  such  of  the  corporals  as  are  in  regular  use, 
once  a  month,  the  towels  once  a  week. 

Let  a  responsible  person  wash  the  purificators  (see 
p.  168)  every  Saturday. 


174  THE  PARSON'S  HANDBOOK 

Let  all  the  linen  be  clean  on  the  greater  festivals. 

Wash  the  chalice  and  paten  once  a  week  with  soap 
and  water. 

Rinse  the  cruets  every  day,  and  wash  them  thor- 
oughly once  a  week. 

Clean  brass,  pewter,  copper  and  silver  every  week. 
Metal  loses  much  of  its  beauty  if  it  is  lacquered,  but 
unlacquered  metal  needs  regular  polishing. 

The  verger  will  generally  be  responsible  for  dusting 
the  church ;  seeing  that  the  font,  pulpit,  lamps  (which 
need  hot  water),  pews,  kneelers,  etc.,  are  clean. 

Methods. — Wash  the  linen  in  warm  water,  with  white 
soap.  To  take  out  ink-spots,  dip  the  part  into  melted 
tallow  before  washing.  To  take  out  wine-stains,  hold 
the  part  in  boiling  milk. 

To  remove  wax  from  stuffs,  cover  with  a  piece  of 
blotting-paper,  and  iron  with  a  hot  iron.  To  remove 
grease,  clean  with  a  flannel  moistened  with  turpentine. 
Wax  can  easily  be  removed  from  the  tops  of  candle- 
sticks if  a  little  oil  has  been  previously  rubbed  on  them. 

To  clean  brass,  rub  with  polishing  paste,  and  polish 
afterwards  with  a  leather.  A  drop  of  oil  of  vitriol 
in  the  paste  will  remove  tarnish.  Brass  is  much  less 
trouble  if  it  be  cleaned  every  week. 

Lacquered  brass,  as  I  have  said,  never  looks  nearly 
so  well  as  polished  brass ;  it  is  best,  therefore,  if  any 
one  can  be  found  to  see  to  the  polishing,  to  remove 
lacquer,  which  may  be  done  with  oxalic  acid. 

To  clean  silver,  use  whiting,  polishing  afterwards 
with  wash-leather.  Sweet  oil  removes  burnt  incense 
from  silver  thuribles. 

Painted  wood-work,  especially  if  it  be  covered  with 
a  coat  of  varnish,  can  be  easily  cleaned  with  soap  and 
water. 


VESTRIES  175 

Stone  should  be  cleaned  with  brush,  soap  and  water, 
but  7ievcr  hearthstoned.  The  colour,  for  instance,  of 
stone  chancel-steps  is  always  good,  but  they  look 
horrid  if  they  are  covered  with  hearthstone,  not  to 
mention  the  dust  which  is  made  thereby. 

To  clean  wax-candles,  wipe  them  with  a  cloth 
damped  with  spirits  of  wine  or  turpentine. 

Stains  may  be  removed  from  printed  books  by  a 
solution  of  citric  acid. 

Old  altar-linen  should  be  burnt. 


CHAPTER   V 

GENERAL    PRINCIPLES    OF    RITUAL    AND    CEREMONIAL 

The  Integrity  of  Services — The  Time  of  Services — Sayitig  and  Sing- 
ing— Music — Hymns — The  Position  of  the  Minister — Turning 
to  the  People — Turning  to  the  Altar — Kneeling,  Standing,  and 
Sitting — Bowing  to  the  Altar — Bowing  at  the  Holy  Name — ■ 
B Giving  at  Gloria  Patri — The  Reverence  to  the  Holy  Sacrament 
— Boiuing  and  Kneeling  at  the  Consecration — The  Sign  of  the 
Cross — Priest  a?id  Servers — Lights  and  the  Classi^catio?i  of 
Feasts — Incense  and  Processional  Lights — Table  of  Occurrence. 

The  Integrity  of  Services. — The  wretched  practice  of 
making  one  morning  service  out  of  two  and  a  half  is 
now  happily  dying  out;  and,  with  it,  the  even  more 
disastrous  custom  of  introducing  a  pause  in  the 
middle  of  the  Communion  Service,  in  order  that  the 
bulk  of  the  congregation  may  absent  themselves  from 
the  Holy  Mysteries.  Neither  practice  is  in  any  way 
sanctioned  by  the  Prayer  Book.  With  regard  to  the 
latter,  the  parson  may  point  out  to  his  people,  not 
only  that  it  is  irreverent,  illogical,  and  against  the 
command  of  our  Lord  and  the  practice  of  his  Apostles 
as  shown  in  the  Acts,  but  also  that  it  is  disloyal  to  the 
Church  of  England.  For  the  Prayer  Book  distinctly 
names  the  time  of  departure  as  after  the  Blessing,  and 
indeed  makes  them   dependent  upon  this  as  a  per- 

176 


PL  ATI-:  VI II. 


PRIEST  IN  CHOIR  IIAIilT. 


RITUAL  AND  CEREMONIAL  177 

mission  to  go, — '  Then  the  Priest  (or  Bishop,  if  he  be 
present)  shall  let  them  depart  with  this  Blessing.'  In 
this  rubric  the  Prayer  Book  echoes  the  ancient  form, 
Ite,  missa  est.  Canon  18  reinforces  this  by  ordering 
that  '  None,  either  man,  woman,  or  child,  of  what 
calling  soever,  shall  .  .  .  disturb  the  Service  or 
Sermon,  by  walking  or  talking,  or  any  other  way; 
nor  depart  out  of  the  church  during  the  time  of 
Service  or  Sermon,  without  some  urgent  or  reasonable 
cause.'  Canon  90  lays  upon  the  Churchwardens  the 
duty  of  seeing  that  the  congregation  '  there  continue 
the  whole  time  of  Divine  Service ;  and  none  to  walk ' 
etc.  ^  Thus,  although  it  is  lawful  for  any  one  who  is 
called  away  to  drop  out  of  the  church  quietly  at  any 
time,  anything  like  a  stampede  during  the  Offertory 
is  absolutely  prohibited. 

People  have  got  into  the  way  of  deserting  in  the 
middle  of  Mass,  because  the  Prayer  Book  allows  the 
service  to  be  closed  after  the  Offertory  Prayer;  but 
this  is  only  '■  if  there  be  710  Communion^  in  which  case 
the  Blessing  (with  its  leave  to  depart)  has  to  be  said. 
It  is  absolutely  unlawful  to  interpolate  a  Blessing 
when  there  is  to  be  a  Communion.  The  provision  for 
an  ante-communion  service,  which  is  a  very  primitive 
practice,^  was  not  intended  to  result  in  the  disuse  of 
the  Liturgy,  but  to  increase  the  number  of  com- 
munions. The  Reformers  had  the  admirable  ideal 
before  them  of  introducing  frequent  communion  ;3 
but  they  were  defeated  by  the  vis  inertia  of  a  people 

1  Canon  iii  further  orders  the  churchwardens  to  present,  'in  all 
visitations  of  Bishops  and  Archdeacons,'  'the  names  of  all  those 
which  behave  themselves  rudely  and  disorderly  in  the  church,  or  which 
by  untimely  ringing  of  bells,  by  walking,  talking,  or  other  noise,  shall 
hinder  the  Minister  or  Preacher.' 

2  Procter  and  Frere,  500.  3  7^/^'.  499-500. 

M 


178  THE  PARSON'S  HANDBOOK 

that  had  been  for  centuries  accustomed  to  communi- 
cate at  Easter  only.  The  Revisers  in  1661  still  hoped 
that  the  insistence  as  a  minimum  on  the  ante-com- 
munion service  would  remind  people  of  the  duty  to 
receive  the  Holy  Communion  '  some  at  least,  every 
Sunday.'^  At  last,  in  our  own  day,  this  ideal  has 
come  into  general  practice  in  our  Church,  though  still 
there  is  much  lost  ground  to  make  up.  We  have  no 
right  then  to  blame  the  Reformers  for  their  insistence, 
although  it  led  for  long  to  the  disuse  of  Communion 
on  the  Lord's  Day.  Grave  though  this  abuse  was, 
it  was  not  the  intention  of  the  Reformers,  but  was  the 
result  of  the  medieval  abuse  which  it  tried  to  remedy. 
The  object  of  our  rubrics  on  the  subject  is  not  to  sub- 
stitute the  ante-communion  service  for  the  Eucharist, 
but  to  increase  devotion  to  the  Eucharist  by  making 
Communions  constant  and  regular.  At  the  present 
day  there  must  be  few  churches  where  the  parson 
cannot  by  good  teaching  secure  communicants,  '  some 
at  least,  every  Sunday.' 

The  Time  of  Services. — The  difficulties  that  remain 
nowadays  are  principally  concerned  with  the  hour 
of  the  service.  The  intention  of  the  Prayer  Book 
undoubtedly  is  that  when  there  is  only  one  Com- 
munion on  a  Sunday,  this  should  be  the  principal 
service  of  the  day,  and  that  at  which  the  sermon  is 
preached.  Our  present  habit  is  to  fix  the  principal 
morning  service  so  late  that  fasting  communion  is 
difficult;  but  this  habit  has  come  down  to  us  from 
the  days  of  infrequent  Communions,  and  it  is  very 
probable  that  with  improved  ideas  the  principal  service 
will  tend  towards  an  earlier  hour.  It  is  also  probable 
that  this  will  become  necessary  owing  to  the  increasing 

1  Cardwell,  Conferences,  342. 


RITUAL  AND  CEREMONIAL  179 

practice  of  bicycling,  etc.,  on  Sundays.^  But  the 
adjustment  of  times  is  a  dilScult  matter,  and  must  be 
left  to  gradual  experiment.  The  important  condition 
to  remember  in  any  such  experiments  is  that  Mattins 
must  be  said  at  an  earlier  hour  than  the  Eucharist, 
and  that  the  Litany  is  'the  Anglican  Introit.'  All 
attempts  to  place  IMattins  at  a  later  hour  are  against 
the  Prayer  Book  and  all  precedent,  and  they  only 
result  in  the  old  evil  of  teaching  people  to  regard  the 
Holy  Communion  as  not  essential.  'The  Lord's 
Service  on  the  Lord's  Day '  must  be  our  watchword. 

The  ideal  doubtless  is  to  have  IMattins  sung  (if 
possible  sung  and  not  said)  an  hour  or  two  before  the 
Litany  begins.  In  any  case  there  should  be  a  distinct 
pause,  and  the  bell  should  be  rung  before  the 
Litany,^  and  a  few  strokes  given  as  it  closes,  so  that 
people  should  feel  quite  free  to  come  or  go  between 
the  services.  There  is  some  excuse  for  the  stampede 
at  the  Offertory  if  people  have  been  shut  up  in  the 
church  since  the  beginning  of  Mattins  with  no  oppor- 
tunity of  coming  or  going.  If  the  sermon  is  preached 
in  its  proper  place,  the  people  will  come  to  the 
Eucharist;    while    many  will  avail  themselves  of  the 

1  The  Bishop  of  Salisbury  recently  said  :  '  I  believe  it  is  worth  while 
to  try  a  nine  o'clock  Mattins,  with  Holy  Communion,  wherever  the 
morning  service  is  badly  attended.  This  would  give  rest  to  weary 
old  limbs,  and  yet  be  over  soon  enough  to  allow  the  young  people 
to  get  their  bicycle  rides  without  a  sense  of  Sabbath-breaking.'  The 
Bishop  has  repeated  this  advice  in  a  later  charge,  with  the  warning 
that  '  Fasting  communion  and  midday  celebrations  on  Sunday  are 
not  practically  consistent  with  one  another'  i^lnirther  Cotisiderations 
on  Public  Worship).  A  fuller  statement  by  his  Lordship  is  now 
published  under  the  title  The  Ministry  of  Grace. 

2  This  opportunity  for  the  assembling  of  the  people  after  Mattins 
is  mentioned  in  the  old  rubric  of  the  Commination  Service: — 'After 
Mattins  ended,  the  people  being  called  together  by  the  ringing  of 
a  bell  and  assembled  in  the  church,  the  English  Litany  shall  be  said.' 


i8o  THE  PARSON'S  HANDBOOK 

privilege  of  being  present  at  Mattins  (wliich  is  only 
made  a  long  service  by  our  bad  musical  customs),  and 
I  think  most  will  attend  the  Litany  if  it  is  either  said 
or  sung  as  suggested  in  Chapter  vii. 

I  only  mention  a  more  early  hour  (say  8  or  9)  for 
Mattins  as  an  ideal  which  is  not  immediately  practic- 
able in  most  churches.  At  York,  in  1547,  the  hours 
were : — Mattins,  6  in  summer  and  7  in  winter ; 
Principal  Eucharist,  9  a.m.  (the  ancient  canonical 
hour);  Evensong  with  Compline,  3  p.m.  in  summer 
and  2  or  2.30  in  winter.^  Peter  Heylin  writes  in 
1637:  'This  was  the  ancient  practice  of  the  Church 
of  England  .  .  .  mattins  to  begin  between  six  and 
seven ;  the  second  or  communion  service  not  till  nine 
or  ten;  which  distribution  still  continues  in  the 
cathedral  church  of  Winchester,  in  that  of  Southwell, 
and  some  others.' ^  John  Johnson  writes  in  1705  ;3 
'  I  am  well  assured  that  long  since  the  Restoration 
in  the  Metropolitical  Church  of  Canterbury,  Morning 
Prayer  was  read  at  6  o'clock  every  Sunday  in  summer, 
at  7  in  the  winter.  At  10  they  began  the  Litany,  and, 
after  a  voluntary,  proceeded  to  the  Communion  service 
and  sermon.  And  so  it  is,  or  lately  was,  at  the 
Cathedral  of  Winchester.'  But  at  that  time  Mattins 
had  come  to  be  generally  said  in  London  at  10  on 
Sundays,  though  6  o'clock  Mattins  on  week-days  was 
fashionable.^  Fr.  Peck,  in  1730,  said  that  long  after 
the  Reformation  the  Litany  was  kept  as  a  distinct 
service  '  in  the  middle  space  between  Mattins  and  the 
Communion   Office,'  and  was  so  treated  at  Queen's 

1  Wordsworth,  Notes,  77. 

-  Aniidottttn,  iii.  61.     Cf.  Robertson,  The  Liturgy,  112. 

3  Cler-gymaii s  Vade-Meami,  i.  12. 

4  Paterson,  Pietas  Lo?tdiniensis{ijii\). 


RITUAL  AND  CEREMONIAL  i8i 

Coll.,  Cambridge,  within  times  then  recent.  And  it 
was  still  the  custom  at  Christ  Church,  Oxford,  for  the 
students  on  Wednesdays  and  Fridays  to  go  to  Mattins 
at  6,  and  again  to  Litany  at  9.^ 

Thus  the  order  that  the  Litany  is  '  to  be  said  or  sung 
after  Morning  Prayer'  does  not  mean  immediately 
after.-  But,  on  the  other  hand,  the  Litany  should  be 
said  or  sung  immediately  before  the  Eucharist.  It  is 
liturgically  and  historically  the  prelude  to  that  service,^ 
and  a  better  prelude  could  not  well  be  devised.  This 
is  why  the  Litany  is  appointed  to  be  said  on  Wednes- 
days and  Fridays,  because  they  (and  not  Tuesday  and 
Thursday)  are  the  proper  'Station  Days'  for  the 
Eucharist,  and  as  such  are  ordered  to  be  kept  by  the 
First  Prayer  Book.  Much  of  the  force  of  the  Litany  is 
lost  if  it  be  thrust  out  of  its  proper  place.  '  It  is  sub- 
versive of  all  liturgical  order  that  Mattins  should  follow 
instead  of  preceding  the  Eucharist,  but  the  divorce  of 
this  use  of  the  Litany  from  the  Eucharist  is  both 
practically  and  theoretically  more  unjustifiable  still.' ^ 

The  practice  of  having  additional  celebrations  at 
early  hours  for  the  convenience  of  different  classes  of 
communicants  is  amply  justified  by  the  resulting 
increase  in  the  number  of  communions.  But  it  must 
be  remembered  that  these  are  additional  services,  and 
must    not    be    allowed     to    supplant    the     principal 

1  Wordsworth,  Notes,  69. 

2  Indeed  in  the  First  Prayer  Book  the  rubric  implies  that  there  was 
time  between  Mattins  and  Mass  for  the  intending  communicants  to 
signify  their  names  to  the  Curate. 

^  The  Injunctions  of  1547  order  the  Litany  to  be  said  '  immediately 
before  high  mass."  Heylyn  mentions  that  still  in  his  time  'in  some 
churches  while  the  Litany  is  saying,  there  is  a  bell  tolled,  to  give 
notice  unto  the  people  that  the  communion  service  is  now  coming 
on '  {Anlidoium,  iii.  59).  *  Procter  and  Frcre,  425. 


i82  THE  PARSON'S  HANDBOOK 

Eucharist :  to  have  an  early  celebration  at  8  followed 
only  by  Mattins  and  Litany  at  1 1  is  certainly  a  use 
not  contemplated  by  the  Prayer  Book.  It  may  be 
doubted  also  whether  the  now  common  eight  o'clock 
Sunday  Communion  fits  in  well  with  the  habits  of  the 
English  people.  A  certain  class  no  doubt  find  eight 
a  convenient  hour  on  Sundays,  but  the  masses  of  our 
people  rise  late  on  this  day,  and  for  working-men  nine  or 
ten  would  be  better,  while  for  some  other  classes  (such 
as  servants)  eight  is  too  late.  Here  again  one  would 
like  to  see  careful  experiments  made,  and  the  results 
discussed  in  Church  conferences  and  newspapers. 

Saying  and  Singing. — The  parson  cannot  expect  to 
render  his  part  of  the  service  properly  unless  he  has 
lessons  in  voice-production,  elocution,  and  singing.  It 
is  difficult  to  see  why  a  priest  should  take  less  trouble 
over  the  training  of  his  voice  than  an  actor,  except 
that,  in  this,  as  in  the  other  arts,  there  is  a  tendency  to 
consider  anything  good  enough  for  the  worship  of  God. 
To  give  directions  in  this  book  would  only  tend  to  put 
off  the  one  necessary  thing — that  the  parson  who  is 
untrained  should  lose  no  time  in  putting  himself  under 
a  good  master.  When  he  does  so,  it  is  safe  to  prophesy 
that  he  will  be  surprised  at  the  mistakes  he  has  un- 
wittingly made  even  in  the  simple  matter  of  reading 
the  prayers.^  These  mistakes  are  generally  doubled  in 
those  parts  which  are  sung. 

Of  those  who  wilfully  gabble  the  service,  it  is 
impossible  to  speak  too  strongly.     The  way  in  which 

1  Emphasis  is  constantly  laid  on  small  words  through  want  of 
training ;  but  one  common  instance  seems  to  be  deliberate :  it  is  in 
the  Prayer  for  all  Conditions,  '  and  hold  the  faith  in  unity  of  spirit.' 
Some  of  the  clergy  seem  to  think  that  the  prayer  is  made  more  '  high ' 
by  this  perversion  of  its  meaning,  but  a  study  of  the  words  should 
undeceive  them. 


RITUAL  AND  CEREMONIAL  183 

the  lessons  are  read  and  the  psalms  and  prayers  said 
in  some  churches  is  a  crying  scandal,  and  is  doing 
infinite  harm.  One  can  only  hope  that  incumbents 
will  insist  on  the  younger  clergy  taking  proper  lessons 
and  dropping  this  miserable  affectation.  In  cases 
where  the  incumbent  himself  offends,  it  is  surely  the 
duty  of  the  laymen  to  remonstrate  with  all  gentleness, 
and,  if  this  course  fails,  to  lodge  a  complaint  with  the 
Bishop.  The  strongest  measures  must  be  taken  to 
suppress  the  profane  practices  of  overlapping,  inter- 
rupting, clipping,  mangling,  gabbling,  and  mumbling. 
It  is  hardly  necessary  to  say  that  these  offences  have 
been  frequently  forbidden  in  every  part  of  the  Church, 
and  are  not  at  all  Roman,  that  Church  having  made 
frequent  pronouncements  against  them. 

At  the  same  time,  all  drawling  or  mouthing  of  the 
service  is  also  to  be  avoided,  though  this  fault  is  far 
less  common  than  it  was.  The  prayers,  being  better 
known  and  said  with  a  different  object,  should  not  be 
read  with  the  same  emphasis  and  deliberation  as  the 
lessons ;  but  the  parson  who  finds  himself  omitting  a 
single  syllable  in  the  recitation  of  the  prayers  may  be 
sure  that  he  is  getting  into  bad  habits. 

It  is  to  be  observed  that  the  Prayer  Book  provides 
for  the  more  deliberate  recitation  of  those  prayers,  etc. 
(such  as  the  Lord's  Prayer,  Creeds,  and  Confessions), 
which  the  people  say  with  the  priest,  by  dividing  them 
into  short  clauses.  These  clauses  are  marked  in  the 
Book  Annexed  by  slight  gaps  as  well  as  by  capital 
letters,  but  the  printers  now  retain  the  capital  letters 
alone.  It  is  important  to  make  a  slight  pause  before 
these  capitals,  as  otherwise  the  people  will  not  keep 
together.  A  pause  should  also  be  made  in  the  recita- 
tion of  the  Psalms  at  the  colon  point.     In  singing  the 


i84  THE  PARSON'S  HANDBOOK 

Psalms  this  pause  should  be  specially  marked,  and  it  is 
a  great  aid  to  proper  chanting.  Many  people  forget  that 
the  title-page  of  the  Prayer  Book  draws  attention  to 
the  great  importance  of  this  colon  point,  both  for  saying 
and  singing :  its  words  are,  '  Together  with  the  Psalter 
or  Psalms  of  David  Pointed  as  they  are  to  be  Sung  or 
Said  in  Churches.'^ 

It  is  rather  meaningless  for  the  choir  to  repeat  the 
opening  words  of  the  Lord's  Prayer,  Creed,  etc.,  after 
the  priest  has  said  them.  Common  sense  as  well  as 
the  old  rubrics  would  have  them  join  in  with  him 
without  this  repetition. 

All  the  services  are  made  unduly  long,  and  are  de- 
prived of  much  of  their  significance  by  the  prevalent 
custom  of  monotoning  them  throughout.  This  has 
become  so  much  a  habit  that  the  prayer  in  the  vestry, 
the  ascription  after  the  sermon,  and  sometimes  even 
the  sermon  itself,  are  taken  on  a  note ;  indeed,  in  some 
places  it  seems  to  be  regarded  as  the  only  possible 
method  of  religious  utterance,  the  use  of  the  natural 
voice  being  considered  almost  profane.  Meanwhile 
the  people  drop  away  from  church  because  they  find 
the  services  wearisome.  What  wonder  ?  This  unvaried 
use  of  monotone,  with  long-drawn  Aniens,  lengthens  the 
service  unduly,  unmeaningly,  and  weakens  its  light  and 
shade,  its  impressiveness  and  intelligibility,  making  it 
in  every  sense  '  monotonous.' 

As  for  Mattins  and  Evensong,  the  musical  part  does 
not  begin  till  the  priest  says,  O  Lord,  open  thou  our  lips, 

1  People  are  coming  to  see  that  the  beauty  of  the  Psalms  (so 
marred  in  most  churches)  is  done  full  justice  to  by  the  '  modest  and 
distinct  song '  of  the  Gregorian  tones  when  properly  used.  Much  so- 
called  Gregorian  music  that  one  hears  misses  the  characteristic  merits 
of  true  chanting,  the  rules  for  which  are  given  in  the  Rev.  G.  H. 
Palmer's  Psalter  (Geo.  Bell  and  Sons). 


RITUAL  AND  CEREMONIAL  1S5 

and  the  people's  mouths  are  opened  for  praise :  that 
which  precedes  the  versicle  is  a  penitential  introduc- 
tion, and  the  office  proper  begins  with  the  versicle.^ 
From  this  point  the  office  should  be  sung  as  far  as  the 
Anthem.  It  is  far  more  seemly,  and  more  helpful  to 
the  spirit  of  prayer,  if  the  General  Confession  is  said  in 
a  humble  voice,  though  audibly  {privativi  ut  audiafiir), 
and  also  the  Lord's  Prayer,  while  the  Exhortation  and 
Absolution  are  said  also  in  the  natural  voice  in  accord- 
ance with  the  sound  tradition  of  our  Church.  The 
rubrics  direct  that  the  opening  sentence  should  be 
'  read  with  a  loud  voice '  (as  a  signal  that  the  service 
is  beginning),  and  that  the  Lord's  Prayer  shall  be  said 
'with  an  audible  voice' only.^  In  short,  choir  offices 
were  never  meant  to  be  intoned  throughout,  but  to 
grow  from  the  solemn  quietness  of  the  penitential  intro- 
duction to  the  joyful  song  of  the  office  proper,  and  then 

1  '  The  Lord's  Prayer  is  not  an  integral  part  of  the  Office  here ;  the 
Lord's  Prayer  which  really  belongs  to  the  service  is  the  later  one  which 
follows  the  Lesser  Litany.  The  old  traditional  musical  use  confirms 
this  real  structural  division,  but  of  late  years  a  bad  custom  has  arisen 
of  beginning  the  singing  and  monotone  before  the  versicle  O  Lord, 
open  i/wti  our  lips  :  this  not  only  obscures  the  structural  division,  but 
is  in  itself  ridiculously  out  of  harmony  with  the  general  meaning  of 
the  words.' — Procter  and  Frere,  2,72,- 

-  '  In  the  Sarum  Breviary  it  [the  Lord's  Prayer]  was  preparatory  to 
the  service,  and  after  the  priest  began  the  service  with  the  versicles. 
The  same  method  is  now  provided  for  by  the  rubric,  which  since  1661 
has  directed  an  "audible"  voice  instead  of  a  loud  voice  ;  the  inten- 
tion clearly  is  that  all  the  introductory  part  of  the  service  up  to  the 
y.  O  Lord,  open  thou  our  lips,  should  be  said  audibly  and  congrega- 
tionally,  but  quietly  without  monotone  or  s'mgmg.'— Procter  and  Frere, 
374.  No  argument  can  be  drawn  from  the  technical  uses  of  the 
words  '  say '  and  '  read '  {Hid.  376),  as  they  are  very  loosely  used  in 
the  B.C.  P. ;  e.g.  the  Litany  is  spoken  of  in  one  rubric  as  being  '  read,' 
in  another  as  being  '  sung  or  said '  ;  and  when  a  sermon  was  ordered 
in  the  Marriage  Service  {i.e.  up  to  the  last  revision),  the  rubric  was 
'  Then  shall  be  said  a  Sermon.' 


i86  THE  PARSON'S  HANDBOOK 

(unless  the  Litany  is  to  follow)  to  drop  back  into  the 
quiet  intercessions  at  the  close ;  for  all  the  Prayers 
after  the  Anthem  should  be  said  without  note,^  and 
their  Aniens  said  quietly  by  the  people,  a  practice 
which  heightens  their  devotional  effect  and  prevents 
the  service  from  dragging. 

A  further  distinction  may  be  made  in  Divine  Service 
by  taking  the  Creed  and  the  second  Lord's  Prayer 
a  third  or  a  fifth  lower  than  the  pitch  at  which  the 
Versicles  are  sung,  or  else  by  using  the  natural  voice. 
Anciently  they  were  said  secretly  up  to  the  last  clauses, 
which  were  treated  as  a  versicle  and  response;  and, 
though  we  are  bound  now  to  say  them  audibly,  a 
distinction  in  the  manner  of  their  saying  has  a  good 
effect. 

In  the  Eucharist,  also,  a  fashion  has  obtained  of  sing- 
ing or  monotoning  the  whole  service  from  beginning  to 
end.  This  is  certainly  without  precedent ;  for  in  the 
first  place  we  have  no  tradition  in  its  favour  since  the 
issue  of  the  first  English  Prayer  Book,  and  in  the 
second  place  we  know  that  large  portions  of  the  Latin 
service  were  said  in  so  a  low  voice  as  to  be  inaudible 
to  the  congregation.  We  are,  of  course,  bound  to  say 
the  service  quite  audibly,  but  that  is  no  reason  why 
it  should  all  be  monotoned.  Reliable  authorities  in 
liturgical  music  tell  us  that  '  the  Paternoster  and  Collect 
for  purity  should  be  said  in  a  low  voice  without  note. 
The  Exhortations,  Confession,  Absolution,  Comfort- 
able Words,  and  Prayer  of  Access  should  be  similarly 
treated. '2  We  may  take  it  as  a  safe  rule  that  these 
(and  of  course  the  words  of  Administration  also) 
should  not  be  monotoned. 

G.  H.  Palmer,  The  Canticles,  23. 
-  The  Oniinary  of  the  Mass  (Plaiusong  Society),  53. 


RITUAL  AND  CEREMONIAL  187 

To  this  it  may  be  added  that  the  following  prayers 
may  be  said  on  a  lower  note  or  without  note : — Prayer 
for  the  Church  Militant,  Consecration  Prayer,  Prayers 
of  Oblation  and  Thanksgiving.  With  these  it  is  perhaps 
a  matter  of  taste,  but  many  who  monotone  the  Prayer  for 
the  Church  Militant,  etc.,  feel  a  certain  inappropriate- 
ness  in  using  a  note  for  the  Consecration,  and  for  this, 
of  course,  they  have  the  precedent  of  the  Latin  rite. 

Music. — Questions  of  church  music  are  hardly  within 
the  province  of  this  book.  But  from  the  liturgical 
point  of  view  one  principle  must  be  laid  down.  The 
proper  musical  parts  of  the  service  are  the  Kyrie, 
Credo,  Sancius,  and  Gloria  (and  at  Divine  Service  the 
Canticles  and  Psalms) ;  the  choir  must  learn  to  sing 
these  properly  before  any  time  is  given  to  hymns  or 
anthems,  and  the  average  choir  will  not  be  able  to 
sing  them  properly  if  they  are  sung  to  elaborate  music.^ 
This  is  constantly  forgotten ;  and  in  many  churches 
the  music  is  a  hindrance,  not  a  help,  to  devotion. 
One  constantly  hears  a  choir  attempting  elaborate 
musical  compositions  before  it  has  learnt  to  sing  the 
Psalter.  Now  the  duty  of  the  parson,  whether  he  be 
musical  or  not,  is  to  restrain  the  promptings  of  original 
sin  which  make  men  anxious  to  show  off:  this  tendency 
is  naturally  most  marked  among  those  of  small 
capacity ;  for  the  more  modest  our  powers  the  less 
modest  are  we  in  their  exercise,  having  no  standard 
of  perfection  whereby  to  judge  ourselves.     The  duty 

1  In  1550  appeared  a  full  though  simple  musical  directory  to  the 
I'irst  Prayer  Book  by  John  Merbecke,  entitled  The  Book  of  Common 
Prayer  No  Ud.  The  Elizabethan  Injunctions  of  1559  ordered  'that 
there  be  a  modest  and  distinct  song  so  used  in  all  parts  of  the 
Common  Prayers  in  the  church,  that  the  same  may  be  as  plainly 
understood  as  if  it  were  read  without  singing.'  The  older  settings 
are  now  published  by  the  Plainsong  Society. 


i88  THE  PARSON'S  HANDBOOK 

of  the  parson  is  to  keep  ever  before  men's  eyes  the 
simple  but  often  forgotten  truth  that  church  music  is 
for  the  glory  of  God  and  not  for  the  glorification  of 
choristers.  And  true  art  is  at  one  with  true  religion  ; 
but  unfortunately  there  are  many  choir-masters  who 
are  not  even  artists  enough  to  prefer  a  simple  service 
well  sung  to  a  pretentious  one  sung  badly. 

Hymns,  it  need  hardly  be  said,  rest  upon  a  long- 
standing custom  which  has  always  been  sanctioned  by 
authority.^  They  are  therefore  popular  but  authorised 
additions  to  the  service,  and  their  arrangement  rests 
in  general  upon  the  parson's  discretion. ^ 

At  Mattins  there  is  a  general  custom  of  singing  the 
office  hymn  (or  some  other  hymn  appropriate  to  the 
season)  in  the  place  assigned  by  the  rubric  to  the 
Anthem.  This  is  not  a  good  position  j^  for  office 
hymns  are  meant  to  be  sung  at  the  beginning  of  the 
service,  and  thus  to  give  the  keynote  to  what  follows. 
A  better  position  is  that  occupied  by  the  hymn  at 

1  This  sanction  is  far  greater  than  some  people  imagine  (of.  Lincoln 
Judgement,  53-60).  It  is  therefore  a  mistake  to  speak  of  hymns  as  an 
instance  of  popular  lawlessness.  They  are  nothing  of  the  kind,  and 
the  Lincoln  Judgement  in  pronouncing  them  lawful  did  what  any 
court  would  be  bound  to  do.  They  are  indeed  not  mentioned  in  the 
B.C.  P.  except  in  the  order  to  use  the  Veni  Creator  ai  the  Ordering  of 
Priests  and  Consecration  of  Bishops ;  the  sanction  which  has  been 
given  them  is  therefore  an  illustration  of  the  reasonable  interpretation 
of  the  Prayer  Book. 

2  The  selection  of  hymns  requires  the  utmost  care.  In  many 
churches  the  proper  office  hymns  are  passed  over ;  in  others  some  of 
the  best  modern  hymns  are  allowed  to  slip  out  of  use  and  their  place 
taken  by  feeble  and  perhaps  heretical  productions.  No  new  hymn 
should  be  introduced  without  the  Bishop's  sanction.  The  lawfulness 
of  hymns  in  general  does  not  carry  with  it  the  lawfulness  of  every 
conceivable  hymn  in  particular. 

3  '  There  is  neither  precedent  nor  authority  for  putting  it  in  the  place 
of  "  the  anthem."  ' — Frere,  Elements  of  Plain  song,  76. 


RITUAL  AND  CEREMONIAL  189 

Mattins  in  the  Breviary,  viz.  between  the  Venite  and 
the  Psalms  for  the  day.i  If  this  is  felt  to  be  an 
interruption  of  the  office  as  it  now  stands,  the  hymn 
might  be  sung  before  the  commencement  of  Mattins, 
which  was  the  position  allowed  by  the  Injunctions  of 
1559,2  and  has  many  practical  advantages. 

Beyond  the  Anthem,  which  is  not  enjoined  by  the 
rubric  upon  a  parish  churchy  there  is  no  other  occasion 
for  a  hymn  at  Sunday  Mattins,  since  the  office  ends  at 
the  Third  Collect.  The  next  opportunity  for  a  hymn 
on  Sunday  morning  does  not  occur  till  after  the  Litany 
and  before  the  Holy  Communion. 

For  Evensong  the  same  may  be  said  about  the  posi- 
tion of  the  office  hymn.  It  should  not  be  sung  in 
place  of  the  anthem,  but  may  be  sung  before  the 
Psalms  or  before  the  commencement  of  the  service.^ 
Of  course  it  should  not  in  the  latter  case  be  sung  as  a 
processional :  the  choir  will  go  quietly  to  their  places, 
and  not  commence  singing  till  they  are  there.  As  for 
the  Anthem,  it  is  not  a  necessary  feature  of  the  service, 
and  in  most  parish  churches  a  hymn  is  sung  in  its 
place.      The  words  Hymn  and  Anthem  {i.e.  antiphon) 

J  The  Beiiedictia  was  part  of  Lauds,  not  of  Mattins,  and  it  was  at 
Lauds  that  the  hymn  was  sung  before  the  Benedictus. 

2  '  In  the  beginning  or  in  the  end  of  common  prayers  either  at 
morning  or  evening  there  may  be  sung  an  hymn  or  suchHke  song.' 
The  Lincoln  Judge7ncnt  (54)  quotes  this  injunction  as  an  illustration 
of  the  lawful  use  of  hymns  so  long  as  they  do  not  interrupt  the 
service. 

3  In  the  Breviary  the  hynm  is  placed  before  the  Magnificat,  but,  as 
Mr.  Frere  has  pointed  out,  the  articulation  of  our  services  differs 
greatly  from  that  of  the  Breviary  offices,  and  the  hymn  (if  it  is  not 
sung  before  the  commencement  of  the  service)  would  now  be  better 
placed  before  the  Psalms  for  the  day,  a  position  it  occupies  in  the 
Ambrosian  Breviary,  and  in  the  reformed  Breviary  of  Quignon.  Cf. 
p.  12,  also  Pullan,  History  of  B.C. P.,  167. 


190  THE  PARSON'S  HANDBOOK 

have  indeed  a  wide  meaning,  and  may  cover  a  metrical 
hymn  as  well  as  a  psalm  or  other  portion  of  Scripture.^ 
There  can  be  no  reasonable  objection  to  the  use  of  a 
hymn  after  the  Third  Collect :  but  in  those  churches 
where  one  anthem  (in  the  modern  sense)  is  sung, 
Evensong  is  a  better  service  for  the  purpose  than 
Mattins,  both  for  practical  reasons  and  because  of 
ancient  precedent.^ 

If  the  intercessions,  thanksgiving,  and  Grace  are 
said,  another  hymn  may  be  sung  at  the  conclusion,^ 
which  hymn  may  be  made  the  occasion  for  the 
collection  of  alms.  In  addition  to  these  three  another 
would  be  needed  when  there  is  a  procession. 

If  there  is  an  instruction  or  sermon  in  the  proper 
place,  that  is,  after  the  Second  Lesson,  a  short  hymn 
might  be  sung  immediately  after  the  Lesson  and 
before  the  Bidding  Prayer.  No  hymn  is  needed  after 
the  instruction  or  sermon,  as  the  Nunc  Dimitfis  is 
then  sung.* 

At  the  Eucharist  hymns  are  often  sung  for  the 
Introit,  and  between  the  Epistle  and  Gospel,  and 
during  the  Offertory,  Communion,  and  Ablutions.     It 

1  In  the  B.C. P.  the  Venite  is  called  an  Anthem,  and  the  special 
Easter  Day  antiphons  are  called  'Anthems' ;  on  the  other  hand,  the 
Te  Deum  and  Benedictus  are  called  hymns. 

2  The  Useof  Sartim,  ii.  234,  235  ;  Procter  and  Frere,  397.  I  assume 
of  course  that  the  choir  have  first  mastered  the  singing  of  the  essential 
parts  of  the  service ;  the  churches  where  this  can  be  done  and  two 
anthems  also  learnt  for  each  Sunday  are  few  indeed. 

3  '  In  the  beginning  or  in  the  end  of  common  pra3'ers,'  see  note 
above.  The  '  end '  in  1559  was  the  Third  Collect ;  and  the  Anthem 
grew  out  of  this  Injunction,  though  it  was  not  till  the  last  revision 
mentioned  in  a  rubric. 

4  '  The  times  chosen,"  says  the  Lincoln  Judgejnent  (55),  referring  to 
the  canonical  Sermon  at  the  Eucharist,  '  are  here  the  intervals  of  the 
clergy — (i)  moving  to  the  pulpit  and  preparing  to  preach,  (2)  resuming 
their  place  with  brief  private  prayer  afterwards. ' 


RITUAL  AND  CEREMONIAL  191 

is  important  that  the  hymns  thus  used  should  be 
appropriate  to  their  position,  but  there  is  no  reason 
why  hymns  should  not  be  sung.^  The  direction  to 
sing  'one  or  many'  of  the  Offertory  sentences, 
'according  to  the  length  and  shortness  of  the  time,' 
in  the  First  Prayer  Book  has  been  omitted  in  sub- 
sequent revisions,  and  therefore  there  is  strictly  no 
more  to  be  said  for  our  singing  the  Sentences  than 
for  our  singing  a  hymn,  anthem,  or  carol,  after  the 
priest  has  said  'one  or  more  of  them'  'as  he  thinketh 
most  convenient  in  his  discretion.'  Similarly  with 
regard  to  the  Introit  or  Officium,  the  direction  of  the 
First  Prayer  Book,  'Then  shall  he  say  a  Psalm 
appointed  for  the  Introit,'  has  been  omitted ;  and 
therefore  there  is  as  much  to  be  said  for  singing  a 
hymn  during  the  preparation  of  the  elements  and  the 
subsequent  approach  to  the  altar  as  there  is  for  singing 
a  psalm.  At  the  same  time  the  psalms  appointed  in 
the  First  Book  have  a  claim  on  our  attention  prior  to 
the  sentences  used  at  the  Officiu??i  in  the  older  missals : 
they  also  have,  like  hymns,  the  practical  advantage 
over  those  sentences  of  being  easily  posted  up  on  the 
hymn-board  so  that  all  can  join  in.  The  use  of 
a  whole  psalm  for  the  Introit  is  the  more  ancient 
custom.2 

If  then  we  wish  to  use  hymns  at  the  Eucharist  in 
strict  accordance  with  precedent  and  authority,  we  shall 
not  have  to  depart  from  the  present  general  custom. 
A  hymn  may  be  sung  (i)  For  a  Procession,  and  (2)  For 
the  Introit,  because  this  is  before  the.  commencement 

1  The  Lincoln  Judgement  (55)  defends  the  singing  of  a  hymn  not 
only  before  or  after  the  Sermon,  but  also  '  during  the  collection  of 
alms,  along  with  the  "one  more  Offertory  sentences"  which  alone  are 
directed  to  be  "said"  or  "read."' 

2  Gasquet  and  Bishop,  190.   CJ.  Frere  in  Elemc?tis  ofFlainsong,  84-5. 


192  THE  PARSON'S  HANDBOOK 

of  the  service ;  (3)  For  a  Sequence,  between  the  Epistle 
and  Gospel — an  excellent  place  from  the  liturgical  point 
of  view — because  there  is  here  a  necessary  interval;^ 
(4)  At  the  Offertory,  because  there  is  a  break  in  the 
service; 2  (5)  During  the  Communion,  for  the  same 
reason; 3  (6)  During  the  Ablutions,  because  it  is  the 
end  of  the  service,  and  for  the  best  practical  reasons. 
Thus  six  hymns  may  be  sung  in  all,  or  fewer  according 
to  the  needs  of  the  church.  It  is  not  of  course 
necessary  to  use  hymns;  for  (i)  the  Litany  is  the  best 
processional,  (2)  a  Psalm  is  perhaps  the  best  Introit, 
(3)  an  Anthem  may  be  sung  at  the  Offertory,  (4)  a 
Psalm  is  suitable  for  the  Communion,  and  in  some 
churches  a  hymn  will  not  be  needed  when  the  Agnus 
Dei  has  been  sung. 

1  '  Where  the  Gradual  and  Alleluia  are  not  retained,'  says  Mr. 
Frere,  '  as  in  the  Book  of  Common  Prayer,  there  is  more  to  be  said 
for  introducing  hymnody  at  this  point  than  at  any  other  point  of  the 
Liturgy."  [Elements  of  Plai7iso?ig,  75.)  The  singing  of  a  hymn  does 
not  let  or  hinder  the  service  any  more  at  this  point  than  it  would  before 
the  Sermon  (where  it  is  not  really  needed  if  the  Creed  is  sung,  and 
thus  time  is  given  to  the  priest  for  moving  to  the  pulpit) ;  for  if  the 
Gospel  is  to  be  read  from  the  best  acoustic  place  [viz.  the  chancel 
steps),  which  is  in  every  way  desirable,  the  Gospeller  will  need  time  to 
take  the  book  and  go  to  this  place,  nearly  as  much  time  as  the 
preacher  takes  in  '  moving  to  the  pulpit.'  The  singing  of  a  Sequence 
was  prevented  in  the  First  Prayer  Book  by  a  rubric,  '  Immediately 
after  the  Epistle  ended,  the  Priest,  or  one  appointed  to  read  the 
Gospel,  shall  say  The  Holy  Gospel,'  etc.  ;  but  this  has  since  been 
altered :  the  word  '  immediately '  now  stands  between  the  Collect 
and  Epistle ;  at  the  end  of  the  Epistle  the  words  '  Here  endeth  the 
Epistle '  have  been  inserted.  Thus  there  seems  to  be  as  good  rubrical 
grounds  for  the  Sequence  as  for  any  other  hymn  in  the  service  ;  and 
as  Mr.  Frere  says,  '  It  is  in  accordance  with  the  ve>y  earliest  and  best 
traditions  of  the  Church  to  separate  lessons  by  singing  just  as  we  do 
habitually  at  Mattins  and  Evensong.' 

2  Lincoln  /,,  55. 

3  Ibid.  55-60.     The  reasons  here  are  very  strong. 


RITUAL  AND  CEREMONIAL  193 

The  Position  of  the  Minister. — There  are  many 
directions  as  to  the  position  of  the  Minister  in  our 
rubrics.  But  in  some  cases  no  directions  are  given, 
and  the  proper  course  for  him  to  adopt  has  been 
disputed.  It  may,  however,  be  safely  assumed  that, 
where  no  direction  is  given,  the  matter  has  (in  accord- 
ance with  the  common  habit  of  rubricians)  been  left  to 
tradition.  Our  principle  therefore  will  be.  When  in 
doubt  follow  tradition,  and  do  not  invent  a  new  '  use ' : 
a  further  principle  might  be  added.  When  in  doubt  as 
to  the  attitude  for  prayer,  let  the  priest  stand  and  the 
people  kneel. 

The  first  case  is  that  of  the  Collects  before  the 
Anthem.  It  seems  clear  that  the  words  '  all  kneeling '  in 
the  rubric  apply  to  the  people  only,  as  does  the  phrase 
'  all  manner  of  persons  then  present  shall  reverently 
kneel  upon  their  knees'  in  Canon  18,  and  also  the 
phrase  '  all  meekly  kneeling '  in  the  rubric  for  the  com- 
munion of  the  people.  What  then  is  to  be  the  posture 
of  the  minister?  The  Versicles  are  the  liturgical  intro- 
duction to  the  Collects  which  follow,  and  they  are 
prefaced  by  the  rubric  '  Then  the  Priest  standing  shall 
say,'  while  the  people  continue  kneeling;  it  is  therefore 
reasonable  to  suppose  that  the  priest  will  maintain  the 
same  position  for  the  Collects  as  for  their  introductory 
Versicles,  and  in  doing  this  he  will  be  following  tradi- 
tion and  the  First  Prayer  Book  which  has  the  rubric 
'The  Priest  standing  up  and  saying'  immediately 
before  the  Collects. 

The  second  case  is  that  of  the  Prayers  from  the 
Anthem  till  the  end  of  Divine  Service.  There  is  no 
hint  in  the  Prayer  Book  that  the  priest  should  say 
these  prayers  in  a  different  posture  from  that  which  he 
adopts  for  the  Collects  that  precede  them.     To  say  the 

N 


194  THE  PARSON'S  HANDBOOK 

one  set  of  prayers  standing  and  the  other  kneehng  is  a 
private  custom  which  has  been  introduced  into  some 
churches  without  any  authority.  It  is  both  reasonable 
and  convenient  that  he  should  say  these  Prayers,  includ- 
ing the  Grace,  standing  up.  In  fact  he  should  stand  to 
say,  just  as  the  people  stand  when  they  are  saying  or 
singing,  and  this  position  is  always  the  best  for  the  voice. 

The  third  case  is  that  of  the  Litany,  for  which  an 
exception  is  made  by  a  well-established  custom,^  and 
the  chanters  may  kneel  as  well  as  the  people  (who 
are  ordered  to  kneel  by  Canon  i8),  unless  the  Litany 
is  sung  in  procession.-  But  the  Litany  proper  ends 
with  the  Lord's  Prayer ;  and  the  Collects  and  Antiphon 
and  Versicles  which  follow  ought  not  to  be  said  in  the 
same  posture  as  the  Petitions,  etc.  The  word  'Priest' 
occurs  for  the  first  time  at  the  commencement  of  tliis 
new  section,  and  he  should  stand  when  he  says  the 
Versicle  and  Let  us  pr-ay;  thus  he  will  be  in  the  standing 
posture  which  is  usual  for  saying  the  Gloria  Fatn\ 
Antiphon,  Versicles,  Collects,  and  the  Grace. 

On  all  these  occasions  he  will  naturally  hold  the 
book  in  his  hands.  But  during  the  Lord's  Supper  the 
book  lies  on  the  altar,  and  then  the  priest  should  follov/ 
the  very  ancient  custom  of  saying  the  prayers  with 
hands  parted  and  raised,  a  custom  so  ancient  that  it  is 
found  in  countless  pictures  in  the  Catacombs  of  Rome. 
Tradition  also  demands  that  he  opens  his  hands  to  say 
Let  us  pyay^  and  join  them  at  the  last  clause  of  any 

1  Authorised  by  the  orders  to  use  a  faldstool  (p.  63).  See  also 
illustrations  of  the  dates  1684,  1709,  and  1774,  in  Chambers,  Divine 

Worship. 

2  See  p.  251.  The  omission  of  a  direction  for  the  minister  to  kneel 
was  deliberate  {Procter  and  Frere,  423) :  the  matter  is  thus  left  open, 
and  the  minister  is  not  bound  to  kneel  at  all. 

^  '  Et  iterum  disjungendo  eas  dicat :  Oretnus.' — Mis.  Her.,  116. 


RITUAL  AND  CEREMONIAL  195 

prayer.  In  saying  the  Creed  and  Gloria,  he  says  the 
opening  words  I  believe  in  one  God  or  G/ory  be  to  God  on 
high  with  his  hands  parted,^  and  then  joins  his  hands  and 
keeps  them  joined  till  the  end.-  Now  that  the  people 
say  the  Lord's  Prayer  with  the  priest,  it  seems  right 
that  he  should  join  his  hands  after  the  opening  words, 
as  in  the  Creed  and  Gloria.'^  This  parting  of  the  hands 
should  be  done  unobtrusively.  The  hands  should  be 
but  slightly  raised  and  slightly  extended,  so  that  they 
are  still  barely  visible  from  behind.  The  arms  should 
not  be  wheeled  like  a  windmill  (which  is  why  some 
priests  find  they  need  elastic  to  keep  the  fanon  from 
flying  off),  nor  should  the  hands  be  waved  about  in  a 
manner  suggestive  of  prestidigitation. 

It  is  also  traditional  that  when  the  minister  says  The 
Lord  be  with  you  (as  in  Divine  Service),  he  should  turn 
to  the  people  and  part  his  hands. '^ 

Turning  to  the  People. — At  the  Savoy  Conference 
the  Puritans  desired  that  the  minister  should  turn 
himself  to  the  people  throughout  the  whole  ministra- 
tion of  the  Communion  Service,  as  this  was  '  most  con- 
venient.' The  Bishops  in  their  reply  said: — 'The 
minister's  turning  to  the  people  is  not  most  convenient 

1  ■  In  medio  altaris,  erectis  mauibus,  incipiat  Gloria  in  Excelsis.' — 
Mis.  Ebor.,  166.     '  Elevando  manus  suas.'— ^l/w.  Her.,  115,  116. 

2  '  Et  jungat  manus  prosequendo.' — Mis.  Her,,  117.  The  somewhat 
obscure  wording  of  the  earlier  part  of  this  rubric,  and  of  similar  direc- 
tions in  Mis.  Sar.,  3,  588,  is  explained  by  the  fuller  directions  of  the 
Hereford  Missal,  115-7. 

3  In  the  Sarum  Missal  he  is  directed  to  raise  [i.e.  raise  and  part)  his 
hands,  because  the  Paternoster  was  said  by  the  priest  alone  as  far  as 
Sed  libera.  Our  rubric,  in  directing  the  people  to  join  in,  follows  the 
more  ancient  custom. — Maskell,  Anc.  Lit.,  155. 

*  '  Vertat  se  saccrdos  ad  populum,  elevatisque  aliquantulum  brachiis 
junctis  et  manibus,  disjungcns  eas  dicat :  Dominus  vobiscum.' — Cust., 
66;  .Mis.  Her.,  116. 


196  THE  PARSON'S  HANDBOOK 

throughout  the  whole  ministration.  When  he  speaks 
to  them,  as  in  Lessons,  Absolution,  and  Benedictions, 
it  is  convenient  that  he  turn  to  them.  When  he  speaks 
for  them  to  God,  it  is  fit  that  they  should  all  turn 
another  way,  as  the  ancient  Church  ever  did ;  the 
reasons  of  which  you  may  see  Aug.  lib.  2  de  Ser.  Dom. 
in  Monte.'  ^  We  have,  then,  here  a  principle  affirmed 
which  settles  in  the  most  reasonable  and  Catholic  way 
a  number  of  questions  about  which  there  has  been 
much  unnecessary  division  and  dispute. 

This  official  contemporary  interpretation  of  our 
present  Prayer  Book  covers,  it  will  be  noticed,  all 
occasions  in  Mattins  and  Evensong  as  well  as  Holy 
Communion.  Among  other  points  it  shows  that  three 
modern  fads  are  incorrect: — (i)  The  priest  should  not 
turn  away  from  the  people  at  the  words  Wherefore  let 
us  in  the  Absolution  at  Mattins  and  Evensong ;  for  this 
part  of  the  Absolution  is  clearly  addressed  'to  them,' 
and  not  '  for  them  to  God.'  (2)  The  priest  should 
not  say  the  Peace  at  the  end  of  Mass  (p.  348)  facing 
east,  for  these  words  also  are  addressed  to  the  people, 
—  The  peace  of  God  quite  as  much  as  The  blessing  of 
God.  (3)  The  priest  should  not  read  the  Gospel  or 
Epistle  away  from  the  people. 

This  declaration  leaves  no  room  for  dispute  either  as 
to  the  eastward  position  of  the  celebrant;  for  if  priest 
and  people  are  to  turn  the  same  way  '  when  he  speaks 
for  them  to  God,'  it  is  wrong  for  the  priest  to  stand  at 
the  north  end  during  any  of  the  prayers.  It  also  shows 
that  the  minister  ought  to  occupy  a  returned  stall  at 
choir  offices,  and  should  turn  right  round  when  he 
says  '  Praise  ye  the  Lord '  and  '  The  Lord  be  with 
you.'  Lideed  it  supplies  a  most  important  principle 
1  Cardwell,  Conferences,  353. 


RITUAL  AND  CEREMONIAL  197 

without  which  the  rubrics  of  the  Prayer  Book  cannot 
be  interpreted. 

Turning  to  the  Altar. — ^The  ancient  custom  of 
turning  to  the  east,  or  to  the  altar,  for  the  Gloria 
Patri  and  Gloria  in  Excelsis,'^  survived  through  the 
slovenly  times,-  and  is  now  common  amongst  us.  We 
get  a  glimpse  of  the  custom  after  the  last  Revision 
from  a  letter  which  Archdeacon  Hewetson  wrote  in 
1686  to  Bishop  Wilson  (then  at  his  ordination  as 
deacon),  telling  him  to  '  turn  towards  the  east  when- 
ever the  Gloria  Patri  and  the  creeds  are  rehearsing ' : 
of  this  and  other  customs  he  says,  '  which  thousands 
of  good  people  of  our  Church  practise  at  this  day.'^ 
The  practice  here  mentioned  of  turning  to  the  east 
for  the  creeds  was  introduced  by  the  Caroline  divines,'^ 
and  has  established  itself  firmly  amongst  us,  though 
it  was  not  embodied  in  a  rubric  at  the  last  Revision  as 
were  some  of  the  other  ceremonial  additions  of  the 
Laudian  school.  It  thus  rests  upon  a  common 
English  custom  nearly  three  centuries  old,  and  it 
is,  I  think,  an  excellent  practice.  But  it  may  well  be 
doubted  whether  there  is  any  reason  ^  for  turning  to 

1  Sarum  Customs,  i.  19-21.  The  choir  also  turned  to  the  altar  for 
the  intonation  of  the  Te  Deum,  and  again  for  its  last  verse. 

2  Hierurgia,  59,  366.  It  was  '  still  retained  '  in  1866  at  Manchester 
Cathedral,  according  to  Blunt,  Anyi.  B.C. P.,  7. 

2  Keble,  Life  0/  Wilson,  i.  22.  Among  the  customs,  practised  by 
'  thousands  of  good  people '  in  1686,  are  : — '  Nor  ever  to  turn  his  back 
upon  the  altar  in  service-time,'  'to  bow  reverently  at  the  name  of 
Jesus,'  and  '  to  make  obeisance  at  coming  into,  or  going  out  of,  the 
church,  and  at  coming  up  to  and  going  down  from  the  altar.' 

■*  Procter  and  Frere,  391.  The  custom  at  Salisbury  (which  con- 
cerned only  the  Nicene  Creed)  was  for  the  choir  to  face  the  altar  at 
the  opening  words,  till  it  took  up  the  singing,  to  turn  east  again  for 
the  bowing  at  the  Incarnatus,  and  again  at  the  last  clause  to  face  the 
altar  until  tiie  Offertory. 

"  Procter  and  Frere,  391,  says  '  none  at  all.' 


198  THE  PARSON'S  HANDBOOK 

the  East  to  sing  that  '  Confession  of  our  Christian 
Faith '  which  is  '  commonly  called  the  Creed  of  Saint 
Athanasius ' :  it  is  sung  in  alternate  verses  like  a 
psalm,  and  the  proper  use  is  to  turn  to  the  altar  only 
for  the  Gloria  Patri  at  its  conclusion. 

Kneeling,  Standing,  and  Sitting. — In  some  churches 
it  would  be  salutary  if  the  parson  put  up  in  a  pro- 
minent place  the  following  extract  from  Canon  i8: — 
'  All  manner  of  persons  then  present  shall  reverently 
kneel  upon  their  knees.'  This  attitude  of  kneeling  is 
ordered  '  when  prayers  are  read ' :  thus,  when  there 
is  any  doubt  as  to  the  proper  attitude  for  the  people, 
choir,  or  servers,  we  can  put  to  ourselves  the  question, 
Are  prayers  being  read  ?  and  if  they  are,  then  kneeling 
is  the  attitude.  This  reasonable  rule  makes  it  un- 
necessary for  us  to  trouble  about  the  Sarum  custom 
of  the  choir  standing  throughout  the  Communion 
Office  after  the  Offertory.  At  the  same  time  it  is 
clear  from  many  rubrics  that  the  kneeling  does  not 
refer  to  the  priest,  whose  usual  posture  when  reading 
prayers  is  to  stand. 

The  Canon  only  mentions  standing  'at  the  saying 
of  the  Belief.'  The  Prayer  Book  does  not  explicitly 
mention  this  attitude  for  the  singing  of  the  Canticles 
and  Psalms ;  but  both  at  Mattins  and  Evensong  they 
are  now  prefaced  by  the  rubric  '  Here  all  standing  up, 
the  Priest  shall  say.  Glory  be,^  etc.,  and  this  attitude  is 
presumably  to  be  continued  until  the  Lesson,  as  there 
is  no  direction  to  sit  down.  In  the  seventeenth 
century  it  was  the  custom  to  sit,  and  there  was  a  long 
struggle  to  introduce  that  of  standing,^  the  Puritans 
being  in  favour  of  sitting,  as  are  Roman  Catholics  at 

1  Abbey  and  Overton,  E?iglish  Church  in  the  Eighteenth  Century, 
ii.  472-3. 


RITUAL  AND  CEREMONIAL  199 

this  (Jay.  Laud  was  accused  of  innovation  for  standing 
at  the  Gloria  Fatri,  for  which  there  was  then  no 
rubric.^  The  introduction  of  this  posture  for  the 
Psalms  gave  our  Church  another  reasonable  principle, 
that  as  we  kneel  to  pray  so  we  stand  to  say  and  sing. 
Therefore  we  stand  also  to  sing  hymns.  It  would  be 
a  good  thing,  and  would  encourage  many  to  attend 
the  sung  Eucharist  better,  if  this  principle  were  adhered 
to  for  the  Agnus  Dei  and  any  hymns  that  are  sung 
after  the  Consecration  :  some  people  get  very  tired  if 
they  have  to  kneel  for  long  at  a  stretch,  and  the  pro- 
priety of  having  elaborate  uncongregational  music  at 
this  point,  at  least  in  parish  churches,  may  be  ques- 
tioned. On  the  other  hand,  when  people  are  sung  to, 
as  in  the  modern  anthem  after  the  Third  Collect,  it 
seems  unreasonable  for  them  to  stand. 

Sitting  is  one  of  those  things  which  depend  upon 
custom,  there  being  not  a  single  direction  to  sit,  either 
in  the  Prayer  Book  or  Canons.  The  obvious  occasions 
for  sitting  are  during  Sermons,  Lectures,  and  Homilies, 
during  the  Lessons,  during  elaborate  musical  perform- 
ances in  Quires  and  Places  where  they  sing,  and 
during  the  reading  of  the  Epistle.  To  sit  during  the 
Epistle  is  the  ancient  custom,  and  to  stand  during  the 
Gospel.  The  standing  for  the  Gospel,  then,  is  an 
exception — and  a  most  reasonable  one  2 — to  our  third 

1  Robertson,  The  Liturgy,  112. 

2  The  Church,  by  standing,  and  by  the  use  of  lights,  incense,  etc. , 
at  the  Gospel,  bears  a  most  valuable  witness  to  the  reasonable 
doctrines  of  Revelation  and  Inspiration.  Had  the  full  meaning  of 
this  been  remembered,  the  crude  bibliolatry  of  the  past  and  the 
resulting  agnosticism  of  the  present  age  might  have  been  avoided. 
The  Church  has  always  treated  the  Scriptures  as  we  know  now  they 
must  be  treated,  distinguishing  between  the  Old  and  New  Testament, 
and  giving  highest  honour  to  the  Gospels.  The  same  principle  is 
shown  in  our  Lectionary,  by  which  the  Gospels,  Acts  and  lOpistles  are 


200  THE  PARSON'S  HANDBOOK 

reasonable  principle,  that  as  we  kneel  to  pray  and  stand 
to  sing,  so  we  sit  to  listen. 

Bowing  to  tlie  Altar  never  quite  died  out  in 
England.^  It  is  thus  commended  by  Canon  7  of 
1640  :^  'We  therefore  [t'.e.  on  account  of  the  "pious," 
"profitable,"  and  "edifying"  nature  of  outward  acts] 
think  it  very  meet  and  behoveful,  and  heartily  commend 
it  to  all  good  and  well-affected  people,  members  of 
this  Church,  that  they  be  ready  to  tender  unto  the 
Lord  the  said  acknowledgment,  by  doing  reverence 
and  obeisance  both  at  their  coming  in^  and  going  out 
of  the  said  churches,  chancels  or  chapels,  according 
to  the  most  ancient  custom  of  the  Primitive  Church  in 
the  purest  times,  and  of  the  Church  also  for  many 
years  of  the  reign  of  Queen  Elizabeth.' 

But  it  is  important  to  remember  that  bowing  /^  //le 
altar  is  quite  a  different  thing  from  bowing  to  the  cross 
on  the  altar  when  going  from  one  part  of  it  to  the 
other.  For  this  latter  practice  we  have  no  authority, 
and   it  is  very  inconvenient,  besides  detracting  from 

read  twice  in  the  year,  while  the  Old  Testament  is  selected  from, 
parts  being  chosen  for  Sundays,  parts  read  on  week-days  only,  and 
parts  omitted  altogether. 

1  E.g.  the  canons  at  Oxford  Cathedral  have  always  done  so  on 
going  out  of  the  choir.  Staley,  The  Reverence  due  to  the  Altar  (83- 
85),  gives  many  instances  of  the  continuance  of  this  custom  from  the 
reign  of  Elizabeth  down  to  the  present  time. 

2  These  Canons  of  1640  did  not  receive  the  confirmation  of  Parlia- 
ment, but  were  adopted  by  the  Convocations  of  Canterbury  and 
York,  and  sanctioned  by  the  King  and  Privy  Council.  As  synodal 
acts  they  are  perfect  in  form,  they  have  never  been  repealed,  and 
thus  are  possessed  of  Church  authority.  For  references  cf.  Staley, 
ibid,  94. 

3  '  There,  in  my  own  childhood,  the  peasant  men  and  women  sat 
apart  by  sexes,  they  made  a  leg  or  curtsey  on  entering  the  church,  they 
stood  up  (if  I  recollect  rightly)  whenever  the  Lord's  Prayer  happened 
to  be  recited  in  the  lesson  for  the  day,  and  one  or  two  bowed  at 
Gloria  Patri.' — Wordsworth,  Notes,  57. 


RITUAL  AND  CEREMONIAL  201 

the  significance  of  the  reverence  to  the  altar  itself, 
which  is  the  point  insisted  on  both  before  and  after 
the  Reformation.  The  ministers  may  bow,  as  the 
Sarum  rules  direct,  to  the  altar  when  crossing  the 
chancel,  but  not  to  the  cross  when  merely  passing 
from  one  end  of  the  altar  to  the  other.^ 

With  regard  to  Bowing  at  the  Holy  Name,  Canon 
18  of  1603  orders:  'When  in  time  of  Divine  service 
the  Lord  Jesus  shall  be  mentioned,  due  and  lowly 
reverence  shall  be  done  by  all  persons  present,  as  it 
hath  been  accustomed.'  This  was  revived  again  by 
Convocation  in  1661. 

It  should  be  noticed  that  there  is  no  authority  for 
singling  out  the  Creed  as  the  only  place  at  which  'due 
and  lowly  reverence  shall  be  done.'  The  Canon 
orders  the  reverence  at  all  times  when  the  name  of 
Jesus  is  mentioned,  and  applies  equally  to  those 
occasions  when  it  is  now  often  omitted  even  in 
'advanced'  churches,  viz.  during  the  lessons  and 
sermon.  But  neither  the  Canon  nor  any  other  autho- 
rity orders  a  reverence  at  the  word  '  Holy.'  Nor  have 
we  any  authority  for  bowing  towards  any  particular 
object  when  the  name  of  Jesus  is  mentioned. 

Bowing  at  G-loria  Patri. — This  is  another  ancient 
custom  that  never  quite  died  out  in  England.  It  is 
enjoined  by  an  English  Canon  of  1351,2  and  references 
to  it  occur  in  both  ancient  and  modern  literature,  as 
'  ye  incline  at  Gloria  Patri '  in  the  Mirroure  of  our  Lady. 

Some  people  have  lately  introduced  the  practice  of 
priest  and  people   saying  both  clauses  of  the   Gloria 

1  '  Chorum  intrantes  clerici  ita  ordinate  se  habeant,  ut  si  ex  parte 
orientali  intraverint,  ad  gradum  se  ad  altare  inclinent ;  postea  ad 
episcopum  si  presens  fuerit.  .  .  .  Preterea  si  quis  clericus  ab  una 
parte  chori  in  oppositam  transierit,  in  eundo  et  redeundo  ad  altare 
se  inclinet.'— £/.ffo/5ar«7w,  i.  14,  16.  2  wilkins,  Cone,  iii.  20. 


202  THE  PARSON'S  HANDBOOK 

Patri  together.  This  must  be  due  to  ignorance,  for 
the  practice  is  not  even  Roman.  Our  own  rubric 
orders  quite  clearly  that  '  at  the  end  of  every  Psalm 
throughout  the  year'  the  Gloria  shall  be  said  as  a 
versicle  and  response;  for  it  puts  the  word  '  Anstver'' 
before  the  second  clause.  As  if  further  to  secure  the 
Gloria  from  maltreatment,  the  word  ^  Answer^  is 
inserted  not  only  in  Mattins  and  Evensong  but  also 
in  the  Litany  and  the  Commination.  When  the 
Psalms  are  sung,  the  Gloria  should  be  sung  in  the 
same  way ;  it  should  be  treated  as  two  verses  of  the 
psalm,  and  never  sung  full. 

The  Reverence  to  the  Holy  Sacrament.— The  Prayer 
Book  and  Canons  order  certain  acts  of  reverence  in 
connection  with  the  Holy  Sacrament.  The  rubric 
directing  the  people  to  receive  the  Holy  Communion 
'  all  meekly  kneeling '  was,  as  is  well  known,  maintained 
in  the  face  of  strenuous  Puritan  opposition.^  The 
order  to  communicate  'kneeling  decently  and  reverently 
upon  their  knees '  occurs  also  in  Canon  23.  Another 
rubric  says  that  the  Minister  shall  '  reverently  place 
upon  it  what  remaineth  of  the  consecrated  Elements ' : 
here  there  is  no  word  about  kneeling,  but  the  rubric 
can  hardly  be  obeyed  without  some  bending  of  the 
body ;  otherwise  there  would  be  no  distinction  between 
this  direction  and  that  at  the  Offertory,  which  is 
simply  'shall  then  place  upon  the  Table  so  much 
Bread  and  Wine.'  With  regard  to  the  people,  Canon 
7   of  1640  orders  that  they  shall,    'with  all  humble 

1  It  is  hardly  necessary  to  point  out  that  in  the  so-called  '  Black 
Rubric'  explaining  this  act  of  reverence,  the  words  'Corporal 
Presence '  were  substituted  for  the  words  '  Real  and  Essential 
Presence'  of  Edward's  Second  Book,  and  that  it  thus  denies  only 
those  material  views  which  are  not  Catholic,  while  sanctioning  the 
doctrii;e  of  the  Real  Presence. 


RITUAL  AND  CEREMONIAL  203 

reverence,  draw  near  and  approach  to  the  holy  Table, 
there  to  receive  the  Divine  Mysteries.'  Now  it  is  certain 
that  'reverence'  in  the  Canons  both  of  1603  and  1640 
meant  to  bow,  or,  as  we  still  say,  to  '  make  a  reverence.' 

Many  people  have  thought  that  this  act  was  insuffi- 
cient, and  have  adopted  the  practice  of  dropping  on 
one  knee;  but  when  we  investigate  the  matter  we  find 
that  it  is  they  and  not  the  rubrics  and  canons  that 
have  broken  with  antiquity.  In  the  first  place,  all  the 
old  books  mention  bowing  in  connection  with  the 
Holy  Sacrament,  and  no  other  action,  with  this  excep- 
tion that  the  people  knelt  during  the  Canon  and  at 
reception,  which  is  precisely  what  they  are  still  ordered 
to  do  by  Canon  18  and  our  communion  rubric.  Some 
have  imagined  that  the  word  for  bowing,  tnclinare, 
meant  some  sort  of  semi-genuflexion,  but  this  is  not 
so.  For  (i)  In  many  rubrics  the  action  at  the 
Consecration  itself  is  carefully  restricted  to  a  moderate 
bow.^  (2)  The  word  mdinare  is  the  same  as  that  used 
for  bowing  to  the  altar,^  and  for  bowing  in  the  earlier 
part  of  the  service  before  the  Canon. ^  (3)  When  we 
find  the  reverence  to  the  Sacrament  mentioned  in 
English,  it  is  the  word  '  bow '  that  is  used.^  (4)  Where 
we  do  find  a  semi-genuflexion — in  the  Carthusian  rite 
of  the  last  three  centuries — it  is  a  survival  of  the 
ancient  practice  of  bowing,^  maintained  in  spite  of  the 
later  Roman  order  to  'genuflect.' 

In  the  second  place,  people  have  been  misled  by 

1  See  p.  207,  '  Inclinato  capite,'  etc.      2  Cons.,  i6.      3  Eg_  m^^  21. 

■*  '  Bowing  themselves  most  reverently  to  the  blessed  Sacrament  of 
the  Altar,  the  one  on  the  one  side  of  him  that  said  the  mass,  and  the 
other  of  the  other  side.' — Rites  of  Durham,  7. 

^  '  Profunde  inclinatus  et  genuflexus  non  tamen  usque  ad  terram ' 
[Ord,  Carth.).  '  There  can  be  no  reasonable  doubt,'  says  the  Roman 
Catholic  writer,  Fr.  H.  Thurston,  '  that  even  if  in  the  slight  bemling 


204  THE  PARSON'S  HANDBOOK 

assuming  that  the  word  gemiflexio  means  what  Roman 
Catholics  now  mean  by  'genuflexion,' /.^.  a  dropping 
on  one  knee.  Now  the  word  getiuflexio  does  occur  in 
the  old  books,  but  it  does  not  occur  in  connection 
with  the  Blessed  Sacrament,  and  it  does  not  mean 
dropping  on  one  knee,  but  has  the  same  sense  as  the 
'  kneeling '  of  our  rubrics.  The  word  gejtiiflexio  is  found 
in  one  Missal,  that  of  Hereford ;  but  it  refers  to  the 
kneeling  of  the  choir  in  the  Creed, ^  and  is  followed 
after  the  Cr^icifixus  etiani  pro  nobis  by  the  direction  '  et 
tunc  fiet  levatio.'  The  word  occurs  also  in  the  Sarum 
Consuetudinary,  Customary,  and  Processional  as  follows : 
— At  Evensong  the  priest  knelt  before  the  altar  prior 
to  censing  it ;  as  he  kissed  the  ground  in  so  doing  he 
must  have  knelt  on  both  knees. ^  Again,  the  choir 
knelt  at  the  beginning  of  the  Hours  in  Lent,  and  the 
word  gemiflexio  is  shown  by  the  context  to  have  had 
the  same  meaning  here  as  prostracio?  Again,  on  Palm 
Sunday  the  choir  knelt  while  they  sang  the  Salve  before 
the  relics,'^  making  at  the  same  time  a  prostration  and 

of  the  knees  now  practised  in  the  Carthusian  churches  they  may  have 
yielded  something  to  the  changing  ritual  of  the  rest  of  the  world,  their 
custom  of  not  bowing  the  knee  to  the  ground  during  Mass  is  a  sur- 
vival of  what  in  former  times  was  the  universal  usage."  By  the  '  rest 
of  the  world '  Fr.  Thurston  means  the  rest  of  the  Roman  Church  ; 
for  as  he  himself  says,  '  I  believe  I  am  right  in  saying,  that  in  none  of 
the  Oriental  rites  does  a  priest,  when  celebrating  the  Holy  Sacrifice, 
bend  his  knee  to  the  Blessed  Sacrament.' — The  Month,  1897,  399-400. 

1  'Hie  fiet  genuflexio  dum  dicitur.' — Maskell,  ^«r.  Lit.,  75.  At 
Sarum,  bowing  is  ordered. 

2  'Facta  genuflexione  ante  altare  terram  deosculando.' — Ciist.,  183, 
1 14  ;  Cons. ,  44. 

2  '  Fiat  genuflexio  in  incepcione  matutinarum,  laudum,  etc' ;  '  Pro- 
stratus  eciam  debet  esse  chorus,  etc.  ' ;  '  De  prostracione,  etc' — 
Cust.,  23. 

■*  '  Incipiat  Salve,  conversus  ad  reliquias,  quam  prosequatur  chorus 
cum  genufleccione. ' — Cons,,  60. 


RITUAL  AND  CEREMONIAL  205 

kissing  the  ground.^  Again,  on  Palm  Sunday  the 
word  genuflexio  is  used  at  the  unveiling  of  the  Rood, 
when  the  choir  sang  on  their  knees  and  kissed  the 
ground.^  Again,  on  Maundy  Thursday,  at  the  con- 
secration of  the  oils,  the  Bishop  knelt  at  the  horn  of 
the  altar  to  begin  the  hymn  Veni  Creator?  Lastly, 
the  choir  knelt  at  the  beginning  of  Gloria  in  Excelsis 
on  Easter  Even,  and  while  in  this  attitude  they  took 
off  their  black  choir-copes.^ 

So  much  for  the  meaning  of  genuflexio.  We  may 
conclude  that  there  is  no  precedent  for  ministers  or 
people  dropping  on  one  knee  when  passing  the  Holy 
Sacrament ;  but  that  both  natural  reverence  and  our 
Anglican  canons,  rubrics,  and  tradition^  do  require 
them  to  bow. 

I  have  given  rather  full  references  to  this  matter, 
because  it  is  one  in  which  all  modern  directories  have 
gone  astray,  by  recommending  a  particular  form  of 
reverence  that  is  without  justification  either  from  those 
Primitive  customs  to  which  the  Prayer  Book  makes  so 
strong  an  appeal,  or  even  from  the  formal  directions 
of  the  late   medieval  books,  or  even  from  still  later 

1  '  Cum  genuflexione  osculando  terram.'  '  In  prostracione  deoscu- 
lando  terrain.' — Proc.  Sar.,  50. 

2  Cons. ,  61 ;  Proc.  Sar. ,  53. 

3  '  Incipiens  alta  voce  ymnum  Vent  Creator  cum  genuflexione.' — 
Cons.,  204. 

4  '  Facta  genuflexione  clerici  deponant  capas  nigras.' — Cotis.,  24. 
'Omnes  genuflectant,  exuentes  capas  nigras  deponant  et  in  super- 
pelliceis  appareant.' — Gust.,  151. 

'  Cookson's  Companio7i  to  the  Altar  (dedicated  with  his  Family 
Prayer  Book  to  the  Bishop  of  Winchester  in  1784)  tells  the  com- 
municant to  *  rise  from  your  knees,  bow  towards  the  altar,  and  retire 
to  thy  seat.'  The  expression  is  not  of  the  happiest,  but  a  reverence 
to  the  Sacrament  at  this  point  would  in  practice  be  a  bowing  '  towards 
the  altar ' ;  and  the  direction  shows  a  retention  of  the  tradition  even 
at  so  late  a  date. 


2o6  THE  PARSON'S  HANDBOOK 

custom.  1  We  were  most  of  us  misled  in  the  matter, 
and  have  now  to  correct  our  errors;  but  it  is  full 
consolation  to  find  that  the  Prayer  Book  and  Canons 
were  in  the  right,  and  that  their  restraint  as  to  acts 
of  reverence  has  been  as  a  matter  of  fact  the  universal 
tradition  of  the  Catholic  Church.  Here  is  a  point  in 
which  the  advanced  school  has  been  in  the  wrong, 
while  the  moderate  school  and  the  Tractarians  and 
Churchmen  for  generations  before  them,  and  indeed 
the  average  devout  layman  of  to-day,  have  been  in  the 
right.  When  we  come  to  the  acts  of  reverence  during 
the  Consecration  Prayer  itself,  the  point  is  brought 
out  with  even  greater  distinctness. 

Bowing  at  the  Consecration.— The  Prayer  Book 
orders  the  priest  to  kneel  for  the  Prayer  of  Access  but 
to  stand  for  the  Prayer  of  Consecration,  and  says 
nothing  as  to  his  kneeling  during  that  prayer;  it 
however  tells  him  to  lay  his  hand  first  upon  the  Bread, 
then  upon  the  Chalice,  and  these  acts  may  imply  a 
slight  bow,  if  they  are  to  be  done,  as  the  rubric 
directs,  with  both  'readiness'  and  'decency.'  It  is 
reasonable  that  we  should  turn  to  those  books  from 
which  our  Liturgy  was  taken  to  see  what  is  the  tradition 
there  as  to  decency  and  reverence.  When  we  do  so, 
we  find  them  little  different  from  our  own,  and  we 
also  find  that  they  have  not  been  correctly  reproduced 
even   in   those    modern    books   of    directions    which 

1  E.g.  in  1709  De  Vert  writes  that  the  vast  majority  of  Roman 
Cathohcs  'se  contentent,  en  passant  devant  le  S.  Sacrament,  de  faire  un 
simple  r^v^rence,  soit  en  tirant  le  pied  en  arriere,  comme  font  la  plupart 
des  Laiques,  soit  en  pliant  un  peu  les  genoux,  comme  le  prattiquent 
toutes  les  femmes,  les  Enfans-de-Cho;m-,  les  Eglises  de  Lyon,  de 
Strasbourg,  etc.,  soit  en  inclinant  plus  ou  moins  profondement  la 
tete  ou  le  corps,  comme  en  usent  les  Chanoines  qui  ont  conservd 
leurs  premiers  usages. ' — Explication  des  CMmonies,  i.  260. 


RITUAL  AND  CEREMONIAL  207 

profess  to  be  'Sarum.'  The  various  editions  of  the 
Sarum  Missal  only  agree  in  directing  the  priest  to  bow 
twice,  and  each  time  before  the  words  when  he  had 
given  thanks^  which  precede  the  consecration  both  of 
the  Bread  and  of  the  Chalice  :  and  it  is  clear  from  the 
context  that  the  bow  was  a  momentary  one.  A  third 
bow  is  given  in  some  editions  after  the  words  This  is 
my  Body^  (in  one  late  case  this  is  specified  as  a  bow 
of  the  head  3),  but  in  no  case  is  a  bow  mentioned  after 
the  Consecration  of  the  Chalice. 

This  third  bow  does  not  occur  in  some  editions  of 
the  Missal,*  but  it  came  into  practice  as  a  result  of  the 
Elevation,  which  was  introduced  in  the  twelfth  and 
thirteenth  centuries,  and  lasted  in  England  till  it  was 
abolished  by  the  rubric  of  the  First  Prayer  Book.^ 

1  '  Ad  fe  Deiim  Patrem  suiim  omnipotentem.  Hie  inclinet  se,  et 
postea  elevet  paululutn  dicens,  tibi gratias  agens  be?iedixit,fregit.^ 

'  In  lanctas  ac  venerabiles  manus  suas,  Hem  tibi  Hie  inclinet  se, 
d'lcens,  graiias  agens  benedixit,  deditque  discipulis  suis.' — Mis.  Sar., 
616-7. 

2  '  Post  haec  verba  inclinet  se  saeerdos  ad  hostiam  et  postea  elevet 
earn.' — Ibid.  617. 

3  'Et  capite  inclinato  illam  adoret.' — Ibid.  note.  This  was  not 
inserted  till  the  reign  of  Mary  (1554),  and  is  notable  (i)  because  it  is 
the  first  mention  of  adoration  in  any  English  service-book  ;  (2)  it 
shows  that  an  inclination  of  the  head  was  still  the  rule  even  at  so 
late  a  date  and  after  the  English  Prayer  Books  of  Edw.  vi.  (Lay 
Folks'  M.B.,  283.) 

*  The  Burntisland  edition  specifies  the  editions  of  1492,  1494,  1498, 
as  Ijeing  without  it,  but  it  occurs  in  the  xiv.  century  Customary  (80). 

'  '  Without  any  elevation  or  showing  the  sacrament  to  the  people. 
This  was  certainly  a  prohibition  made  'in  accordance  with  tlie highest 
and  widest  liturgical  precedents.'  The  prohibition  was  omitted  in 
subsequent  revisions  no  doubt  because  the  practice  of  elevation  had 
been  entirely  discontinued.  'The  elevation  of  the  Host  ,  .  .  was  a 
comparatively  recent  addition  to  the  ceremonial,  and  was  evidently 
only  becoming  general  in  England  at  the  bcgiiming  of  the  thirtecntli 
century :  but  its  significance  was  exaggerated  out  of  all  due  propor- 
tion to  the  doctrine  of  antiquity.' — Procter  and  Frerc,  460.     Cf.  also 


2o8  THE  PARSON'S  HANDBOOK 

This  is  not  a  Sarum  peculiarity.  It  is  the  same, 
not  only  with  all  the  English  uses,^  but  with  those  of 
all  other  places.  Dr.  Ebner^  has  examined  a  very 
large  number  of  Missals  in  Italian  libraries  without 
finding  any  instance  among  those  of  earlier  date,  of  a 
genuflexion  at  or  after  the  Consecration :  in  some 
crucial  cases  no  bow  at  all  is  mentioned  till  the  priest 
says  the  Supplices  te  rogaiiius?  In  the  Roman  Ordines^ 
and  Missals  the  bow  is  defined  as  being  of  a  moderate 
nature  and  of  the  head  only — a  fact  which  might  well 
be  remembered  by  some  modern  priests  who  have 
been  known  to  put  their  heads  below  the  level  of  the 
altar  slab.  It  was  not  till  the  post-Tridentine  Roman 
Missal  of  1570  that  the  present  Roman  customs  were 
formally  sanctioned  :  previous  to  that  date  there  had 
been  dozens  of  editions  of  the  Afissale  Romanum 
printed,  '  without  any  mention  of  a  genuflexion,  but 
with  an  inclinatum  paululum  capite  which  practically 
excludes  it,'  a  fact,  says  Fr.  Thurston,  which  would  be 
inconceivable  if  the  practice  was  at  all  general  before 

Maskell,  Anc.  Lit.,  137-8.  As  for  the  elevation  of  the  Chahce,  even 
the  late  medieval  rubrics  are  uncertain,  '  usque  ad  pectus  vel  ultra 
caput'  ;  and  the  Carthusians  still  elevate  the  Host  only.  (Bridgett, 
Hist,  of  Eticharist,  ii.  6.)  Certainly  it  would  be  unsafe  to  lift  a  full 
chalice  high  nowadays,  even  if  there  were  authority  for  it. 

^  E.g.  '  Inclinato  capite,  super  linteamina,  hostiam  accipiendo : 
Qui  pridie,'  in  the  York  Use. — Mis.  Ebor.,  185. 

2  In  his  Qucllen  nnd  Forschtingen  zzir  Geschichte  des  Missale 
Romamnn . 

3  E.g.  in  a  Franciscan  Missal  of  the  fourteenth  century,  where  the 
rubrics  are  very  distinct. 

4  '  Beginning  with  some  of  the  earlier  Roman  Ordities,  we  learn 
that  in  the  eighth  century,  Pontifex  inclinato  capite  adorat  sancta, 
the  Pontiff  adores  the  Host  by  bending  his  head ;  but  in  the  four- 
teenth Ordo,  which  may  be  ascribed  to  about  the  year  131 1,  we  find 
no  change  in  this  particular  respect,  and  immediately  after  the 
consecration  it  is  enjoined  that  the  priest  is  to  adore  the  Body  of  our 


RITUAL  AND  CEREMONIAL  209 

the  invention  of  printing.^  That  kneeling  had  been 
for  some  time  spreading,  in  spite  of  the  rubric,  is  not 
denied ;  although  it  appears  from  old  pictures  that 
the  priest  did  not  drop  on  one  knee  before  and  after 
the  Elevation,  as  in  the  present  Roman  rite,  but  knelt 
down  on  both  knees  (much  as  in  our  Prayer  of  Access) 
while  he  made  the  Elevation.- 

The  Roman  Missal  of  1570  sanctioned  these  new 
practices.  The  English  Prayer  Book  did  not,  but 
carried  on  the  tradition  of  all  the  previous  Missals  by 
maintaining  a  great  reserve  as  to  acts  of  reverence, 
and  by  abolishing  the  Elevation  it  struck  at  the  root 
from  which  these  popular  practices  had  sprung.  In 
so  doing  it  was  but  reverting  to  the  sober  traditions 
of  what  an  eminent  Roman  liturgiologist  has  called 
'the  true  and  unadulterated  Roman  ceremonial  of 
the  Mass.' 2 

What  has  been  already  said  about  kneeling  at  other 
times  applies  also  to  the  congregation  during  the 
Prayer  of  Consecration.  They  will  of  course  kneel. '^ 
The  servers  may   also  obey  the  Canon  by  kneeling 

Lord  again,  inclinato  paululum  capite,  by  moderately  bending  the 
head.  A  similar  phrase  meets  us  in  a  large  number  of  the  printed 
Roman  Missals,  even  those  which  appeared  as  late  as  1551  and 
1553.  Adorato  corpore  Domini  cum  viediocri  inclinatio7ie  ekvat 
illud  reverenter  is  the  wording  of  the  rubric' — Thurston,  loc. 
cit.,  400. 

1  Thurston,  ibid.  404.  The  Roman  Missal  now  orders  ten  genu- 
flexions between  the  Elevation  and  Communion. 

2  See  e.g.  Plate  xiii.  But  in  the  fourteenth  century,  PI.  viii.  i  of 
English  Altars,  the  priest  stands  bolt  upright. 

*  Edmund  Bishop,  The  Genius  of  the  Roman  Rite,  where  the 
influence  of  Gallican  tastes  upon  the  simple  Roman  ceremonial  is 
explained. 

*  In  accordance  with  Canon  18,  and  also  with  ancient  practice 
(sec  e.g.  Myrc,  Inst,,  9;  Maskell,  Anc.  Lit.,  140,  where  the  phrase  is 
'flcctant  genua"). 

O 


2IO  THE  PARSON'S  HANDBOOK 

during  this  as  during  otlier  prayers.  The  Gospeller 
and  Epistoler  are  free,  one  would  suppose,  to  follow 
the  example  of  the  celebrant  and  stand,  though 
anciently  they  did  in  practice  very  often  kneel.^ 

With  regard  to  this,  as  to  other  things,  it  may  be 
stated  once  for  all  that  the  notion  is  false  which 
supposes  a  certain  position  or  action  to  be  fixed  for 
everybody  at  every  point.  There  has  always  been  a 
great  diversity  in  small  matters,  the  rule  of  common 
sense  having  been  followed  until  recent  times.  Some 
people  have  latterly  put  their  necks  under  the  yoke  of 
a  tyrant  of  their  own  imagining,  fearing  lest  they 
should  not  be  'correct.'  They  need  have  no  such 
fear.  The  only  incorrectness  is  to  break  rubrics  and 
canons  and  the  decrees  of  English  authority.  For  the 
rest,  if  they  do  things  in  the  simplest  and  most 
natural  way,  they  need  have  no  fear  of  being 
ridiculous :  that  danger  hes  all  in  the  other  direction. 
The  pre- Reformation  consuetudinaries  are  indeed 
useful  in  supplementing  the  Prayer  Book,  just  as 
they  were  useful  in  supplementing  its  progenitor  the 
Sarum  Missal,  and  a  knowledge  of  earlier  customs 
helps    us    to    avoid    the    innovations    of    the    fancy 

1  At  Sarum  the  choir  stood,  but  not  always  :  for  on  the  ferias  out  of 
Eastertide  they  knelt  from  the  Sancties  till  the  Pax,  and  then  stood  to 
sing  the  Agnus  (this  was  a  direction  prior  to  the  preces  in  prostracione ; 
cf.  Use  of  Sarum,  i.  304).  At  Wells,  the  Canons  and  choir  knelt 
at  the  Elevation  (  Wells  Consuetudinary,  74).  The  following  pictures 
of  the  Elevation  may  also  be  noticed :— Cutts,  Parish  Priests,  104, 
Rulers  stand,  but  deacon,  sub-deacon,  and  the  taperers  (holding  their 
candles)  kneel ;  English  Altars,  viii.  i,  Clerk  (the  only  minister) 
kneels  behind  celebrant,  who  stands.  Ibid.  xi.  i  and  2,  Deacon, 
sub-deacon,  and  clerk  kneel  at  the  Preface.  I  have  reproduced  two 
other  examples  in  this  book :— Plate  xin.  Clerk  kneels  behind  priest ; 
Plate  I.  Rulers  and  two  boys  kneel  in  midst  of  choir,  deacon  and  sub- 
deacon  (or  clerk)  kneel  on  either  side  of  priest  and  hold  up  his 
chasuble.     Cf.  p.  368. 


RITUAL  AND  CEREMONIAL  211 

ritualist;  but  the  consuetudinaries  themselves  leave 
ample  freedom  as  to  the  positions  and  actions  of  the 
ministers. 

The  Sign  of  the  Cross  was  retained  by  the  Church 
of  England  at  Holy  Baptism  in  the  face  of  a  long  and 
determined  opposition.  Thus  the  principle  was  main- 
tained, although  the  ceremony  was  only  ordered  to 
be  made  at  this  one  solemn  occasion ;  it  was  out  of 
the  question  in  that  hard  period  to  order  it  at  other 
times,  but  our  Church  did  manage  to  secure  that  no 
one  should  belong  to  her  on  whom  the  sign  had  not 
been  made,  and  at  the  same  period  it  was  in  practice 
used  during  Holy  Communion  and  at  other  times.^ 
Canon  30,  to  which  we  are  referred  at  the  end  of  the 
office  for  Public  Baptism,  defends  at  great  length  the 
use  of  the  Sign  at  this  service ;  and,  while  admitting 
that  it  had  come  to  be  abused,  mentions  the  'continual 
and  general  use  of  the  Sign  of  the  Cross,'  which  the 
early  Christians  'used  in  all  their  actions,'  as  a  pro- 
fession '  that  they  were  not  ashamed  to  acknowledge 
him  for  their  Lord  and  Saviour,  who  died  for  them 
upon  the  Cross.'  Since  the  sign,  then,  is  declared  to 
be  good  in  itself,  and  its  continual  use  a  primitive 
custom,^  we  are  free  to  use  it  under  the  proviso  of  the 
First  Prayer  Book  that  'As  touching,  kneeling,  crossing, 
holding  up  of  the  hands,  knocking  upon  the  breast, 
and  other  gestures,  they  may  be  used  or  left,  as  every 
man's  devotion  serveth,  without  blame.' 

The  sign  is  only  ordered  to  be  made  'publicly' in 
the  old  books  at  the  end  of  Gloria  in  Excelsis,  at  the 

1  '  The  lawfulness  of  crossing,  not  only  in  Baptism,  but  in  the 
Supper  and  anywhere,  is  avowed.' — A  Parallel,  quoted  in  Hierurgia, 
378. 

2  .See  e.g.  Tertullian,  De  Corona  Miliiis,  iii.  4. 


212  THE  PARSON'S  HANDBOOK 

Gloria  tihi  before  the  Gospel,  and  at  the  Boiedictus  qui 
vefiif}  But  it  was  customary  also  to  make  it  at  the 
end  of  the  Gospel  j^  and  we  learn  from  Durandus^  that 
in  the  thirteenth  century  the  sign  was  made  at  the 
end  of  the  Nicene  Creed,  of  the  Lord's  Prayer,  and  of 
Mass  when  the  priest  gave  the  benediction,  also  at  the 
beginning  of  the  Hours  and  at  other  times.  It  may 
be  thus  safely  left  to  '  every  man's  devotion.' 

The  manner  of  making  the  sign  of  the  Cross  has  varied. 
In  the  earliest  times  it  was  the  custom  to  use  one  finger, 
but  in  the  seventh  or  eighth  century  it  had  become 
usual  to  employ  three  'for  the  Holy  Trinity,'  which  is 
practically  the  same  as  the  common  use  of  the  open 
hand ;  the  Eastern  Church,  however,  has  never  adopted 
this  method,  the  cross  being  there  made  with  the  thumb 
and  the  two  next  fingers.  The  present  custom  of 
signing  from  left  to  right,  instead  of  from  right  to  left 
(which  is  still  the  Eastern  practice),  came  in  during 
the  fifteenth  century,'^  and  is  taken  for  granted  in  the 
Mirroure  of  our  Lady,  where  the  mystical  explanation 
of  the  sign  is  given. ^     Before  the  Gospel  the  thumb 

1  '  Quod  ter  ad  missam  publice  observatur ;  scilicet  ad  Gloria  inr- 
excelsis  cum  dicitur  In  gloria  dei  patris ;  et  hie  cum  dicitur  Gloria  tibi 
domi?ie  et  post  Sanctus  cum  dicitur  Benedict  us  qui  venit? — Cust.,  21. 

2  '  Somewhere  beside,  when  it  is  done,  thou  make  a  cross  and  kiss 
it  soon.' — Lay  Folks'  M.B.,  19. 

3  '  Sane  regulariter  in  omnibus  evangelicis  verbis  debemus  facere 
signum  crucis  ut  in  fine  evangelii,  symboli,  dominicce  orationis,  gloria 
in  excelsis  Deo,  sanctus,  Agnus  Dei,  benedictus  dominus  Deus  Israel, 
magnificat,  et  nunc  dimittis  :  et  in  principio  horarum,  et  in  fine 
missse,  quando  sacerdos  dat  benedictionem  :  et  etiam  ubicunque  de 
cruce  vel  crucifixo  mentio  sit.' — Durandus,  Rationale,  Lib.  v.  2,  15. 

■1  For  references,  see  the  notes  in  Lay  Folks'  M.  B. ,  207-8. 

5  'And  in  this  blessing  ye  begin  with  your  hand  at  the  head  down- 
ward, and  then  to  the  left  side,  and  after  to  the  right  side,  in  token 
and  belief  that  our  Lord  Jesu  Christ  came  down  from  the  head,  that 
is,  from  the  Father,  into  earth  by  his  holy  Incarnation,  and  from  the 


RITUAL  AND  CEREMONIAL  213 

only  is  used,  and  the  forehead  and  the  breast  are 
signed  separately.^ 

Priest  and  Servers. — It  may  be  worth  while  to  add 
some  general  remarks  on  deportment  that  apply  to 
most  of  the  services  in  which  the  priest  and  his 
assistants  may  be  engaged. 

The  Taperers  should  move  together  with  something 
like  a  military  precision ;  they  should  avoid  all 
ostentatious  reverence,  and,  still  more,  all  carelessness 
or  irreverence.  They  should  carry  their  tapers  in  the 
outside  hand,  upright,  and  at  an  equal  height.  When 
not  employed  they  should  kneel,  stand,  or  sit  in  their 
appointed  places ;  when  they  have  to  do  anything, 
they  should  do  it  in  the  simplest  and  most  straightfor- 
ward manner,  avoiding  all  fuss  and  needless  running 
about.  Their  proper  place  is  by  and  just  below  their 
tapers,  which  are  set  down  on  the  first  step  above  the 
pavement  (if  there  is  room  there)  rather  beyond  the 
ends  of  the  altar.  They  must  stand  still,  with  their 
hands  together,  but  there  is  no  direction  for  them  to 
stick  their  fingers  out.  All  should  bow  when  passing  the 
altar  (but  not  when  merely  passing  from  one  part  of  the 
altar  to  the  other),  except  in  procession.  They  should 
bow  soberly,  without  either  exaggeration  or  familiarity. 

The  Thurifer,  when  he  has  put  the  censer  away,  will 

earlli  into  the  left  side,  that  is,  Hell,  by  his  bitter  Passion,  and  from 
thence  unto  his  Father's  right  side  by  his  glorious  Ascension.  After 
this  ye  bring  your  hand  to  your  breast,  in  token  that  ye  are  come  to 
thank  him  and  praise  him  in  the  innermost  of  your  heart  for  these 
benefits.' — Mirronre,  80. 

1  Mis.  Sar. ,  13.  The  reader  of  the  Gospel  '  facial  signum  super 
librum,  deinde  in  sua  fronte,  et  postea  in  pectore  cum  pollice.'  Here- 
ford only  has,  '  Et  signet  selpsum  in  fronte  cum  eodem  pollice.'  The 
Lay  Folki'  Mass  Book  mentions  only  one  crossing  for  the  people : 
'A  large  cross  on  thee  thou  make." — Lay  Folks'  M.B.,  18,  217. 
Comp.  Cusl.,  74. 


214  THE  PARSON'S  HANDBOOK 

stand  in  some  convenient  place  near  the  end  of  the 
choir  stalls,  till  the  end  of  the  service.  He  should 
never  swing  the  censer  with  its  lid  at  all  open. 

The  Collet  or  Clerk,  when  not  otherwise  engaged, 
will  stand  facing  the  altar  in  his  place,  which  may  be 
behind  the  priest,  if  there  is  room,  or  else  near  the 
credence.  He  will  look  after  the  priest,  giving  him 
any  music,  etc.,  that  he  may  want ;  and  if  anything  goes 
wrong,  as  he  is  responsible,  he  will  go  very  quietly  and 
naturally  to  put  it  right.  No  one  should  ever  whisper 
during  service ;  but  if  anything  has  to  be  said  it  should 
be  spoken  quietly  in  the  natural  voice,  which  is  much 
less  likely  to  attract  attention.  A  mistake  matters 
little,  if  no  one  makes  a  fuss  about  it.  If  there  is  no 
room  for  another  seat  near  the  sedilia,  the  collet  may 
sit  during  the  sermon  in  any  convenient  place. 

As  for  the  Priest,  he,  in  particular,  should  be  quiet 
and  dignified,  as  well  as  reverent,  in  his  movements. 
He  must  never  let  his  arms  hang  down  at  his  sides, 
or  his  eyes  wander  over  the  congregation.  He  must 
avoid  at  once  a  jaunty  and  a  mincing  gait.  He  must 
never  sidle  along  the  altar  nor  stand  at  an  undecided 
angle;  but  when  he  moves  he  must  turn  and  walk 
straight,  and  when  he  stands  he  must  face  squarely  in 
the  required  direction.  If  anything  goes  wrong  in  the 
singing,  or  among  the  congregation,  he  must  not  look 
round  unless  it  is  absolutely  necessary.  If  he  is  likely 
to  want  a  handkerchief,  let  him  put  a  clean  one  in  his 
sleeve,  or  tuck  it  in  his  girdle,  so  that  he  will  not  have 
to  pull  his  albe  up  and  search  for  his  pocket.  When 
he  bows,  let  him  do  so  by  moderately  inclining  himself, 
and  not  imagine  that  the  congregation  will  be  moved 
to  greater  devotion  by  the  contemplation  of  well-meant 
contortions. 


RITUAL  AND  CEREMONIAL  215 

If  he  is  reverent  and  his  thoughts  intent  on  worship, 
if  at  the  same  time  he  is  naturally  graceful,  and  has 
been  drilled,  or  taught  deportment,  as  a  boy,  he  will  do 
these  things  instinctively.  But,  as  many  parsons  have 
not  these  qualifications,  some  directions  are  needed ; 
for  the  priest  occupies  a  prominent  position  in  church, 
and  faults  which  may  be  tolerable  in  a  roomful  of 
persons  are  seriously  distracting  and  sometimes  pain- 
ful to  the  worshippers  in  a  church.  In  preaching,  a 
man  with  a  marked  individuality  will  do  most  good ; 
but  in  saying  the  services  the  priest's  individuality 
should  be  as  unnoticeable  and  his  actions  as  normal 
as  possible.  For  he  does  not  stand,  in  his  stall  or  at 
the  altar,  as  Mr.  A.  or  Mr.  B.,  but  as  the  minister  of 
the  people  and  the  representative  of  the  Church,  saying 
in  the  name  of  the  congregation  the  common  prayers 
of  them  all,  and  administering  the  '  Sacraments  and 
other  Rites  and  Ceremonies  of  the  Church.'  The 
Church  is  sacerdotal  in  the  true  sense  of  that  excellent 
word ;  but  she  is  essentially  not  clericalist,  and  there- 
fore she  does  not  unduly  exalt  the  minister  by  putting 
the  people  at  the  mercy  of  his  own  ideas  of  prayer,  or 
by  enthroning  him  in  a  pulpit  at  the  east  end  of  the 
church  to  overshadow  the  congregation.  The  eastward 
position,  the  sacred  vestments,  the  chanted  service, 
the  appointed  gestures,  are  all  to  hide  the  man  and 
to  exalt  the  common  priesthood  of  the  Christian 
congregation. 

Lights  and  the  Classification  of  Feasts. — In  view  of 
the  still  prevalent  confusion  on  the  subject  of  lights,  it 
seems  worth  while  to  repeat  that  the  universal  pre- 
Reformation  custom  is  at  one  with  post-Reformation 
P.nglish  custom  in  using  two  lights  on  the  altar,  and 
no  more. 


2i6  THE  PARSON'S  HANDBOOK 

The  only  dislinction  is  that,  in  post-Reformation 
England,  churches  very  often  fell  below  the  ideaV 
owing  to  Puritan  influences ;  while  before  the  Refor- 
mation one  candle  only^  (sometimes  placed  on  the 
altar,  sometimes  held  by  the  clerk)  was  regarded  as 
sufficient,  and  the  candlesticks  were  generally  removed 
out  of  service-time.  The  ancient  use  of  two  candles 
survived  even  in  the  Roman  Church,  in  many  places, 
well  into  the  middle  of  the  eighteenth  century,  only 
gradually  succumbing  to  the  debased  taste  of  that 
period. 

The  same  candles  will,  as  stated  on  p.  93,  be  used 
for  Mass,  Mattins,  and  Evensong ;  and  Mattins  has 
lights  as  much  as  Evensong.  At  the  same  time  there 
is  good  precedent  for  lighting  two  candles  only  for 
Mattins  and  Evensong,  but  four  for  Mass,  on  ordinary 
Sundays ;  and  there  is  something  to  be  said  for  these 
two  lights  (at  least  for  the  Mattins)  being  the  standards, 
the  two  on  the  altar  on  such  Sundays  being  only  lit 
when  the  Eucharist  begins.^  On  ferial  days,  of  course, 
there  are  no  lights  at  all  for  Mattins  and  Evensong,  but 
always  one  or  two  for  Mass.*  It  is,  however,  important 
to  remember  that  the  Sarum  rules,  which  supply  this 
precedent,  though  useful  as  giving  a  general  principle 
for  the  number  of  lights,  cannot  be  taken  as  in  any 

1  Especially  during  the  last  half  of  the  eighteenth  century.  See  the 
list  of  instances  in  the  appendix  to  the  Lhicoln  Judgement.  In  1710, 
however,  Nicholls,  in  his  preface  to  Bishop  Cosin's  Prayer  Book, 
mentions  the  '  two  wax  candles '  as  if  they  were  as  necessary  to  the 
celebration  of  '  this  holy  rite'  as  the  chalice  and  paten  itself. 

2  Myrc  only  mentions  the  one  candle : — '  Look  that  thy  candle  of 
wax  it  be,  And  set  her,  so  that  thou  her  see,  On  the  left  half  of  thine 
altar.' — Instructions,  58.     See  also  Plates  ni.  and  xin. 

3  Isherwood,  Altar  Lights  and  the  Classijicatioft  of  Feasts,  15,  17. 

•^  In  the  Sarum  use  a  small  number  of  lesser  saints'  days  were  called 
Simples  without  Rulers,  and  these  had  only  ferial  Mattins  and  Evensong. 


RITUAL  AND  CEREMONIAL  217 

way  binding.  The  parson  has  the  general  old  English 
custom  in  his  favour  if  he  burns  additional  lights 
around  (but  not  on)  the  altar  according  to  the  rank 
of  the  day ;  and  reason  also  supports  this  manner  of 
increasing  the  intelligibility  of  the  Christian  year.  But 
neither  old  custom  nor  reason  binds  him  to  an  exact 
reproduction  of  the  cathedral  use  of  Salisbury,  valuable 
though  that  use  is  for  general  guidance. 

Taking,  then,  the  Sarum  use  for  guide,  he  will  burn 
no  lights  at  all  at  ferial  Mattins  and  Evensong,  but  at 
low  Mass  he  will  always  burn  one  or  two.  He  will  also 
find  that  the  custom  of  lighting  the  two  standards  at 
Sunday  Mattins  (and  perhaps  Evensong  also),  and  of 
lighting  the  two  altar  candles  as  well  at  the  Principal 
Sunday  Eucharist,^  is  intelligible  and  convenient.  But 
when  he  comes  to  consider  the  classification  of  feasts, 
he  may  well  doubt  whether  he  has  any  right  to  give  up 
the  simple  method  of  the  Prayer  Book  and  revert  to 
the  elaborate  classification  of  the  consuetudinaries.  In 
the  Prayer  Book  we  find  a  broad  distinction  between 
what  are  conveniently  called  Red  and  Black  Letter 
Days ;  Red  Letter  Days  being  the  '  Feasts  that  are 
to  be  observed '  of  our  Kalendar,  which  have  special 
Collects,  Epistles,  and  Gospels  in  the  Prayer  Book, 
and  Black  Letter  Days  being  those  other  days  which 
(as  the  Bishops  said  in  1661)  'are  useful  for  the  pre- 
servation of  their  memories.'^     He  will  find  a  further 

1  '  In  aliis  autem  dominicis  omnibus  per  annum  .  .  .  duos  debet 
cereos  ad  minus  ad  utrasquc  vespcras  et  ad  matutinas  et  ad  missam. 
In  dominicis  tamen  diebus  ad  missam  quatuor  cereos.' — Cojis,,  4.  The 
'  ad  minus '  shows  the  elasticity  of  the  old  customs. 

2  Cf.  Procter  and  Frere,  340.  All  sensible  Churchmen  will 
welcome  the  permission  to  use  new  Collects,  Epistles,  and  Gospels 
for  these  days,  but  that  permission  can  hardly  alter  their  rank  in  our 
Kalend.ar. 


2i8  THE  PARSON'S  HANDBOOK 

distinction  between  Ordinary  Sundays  and  Holy-days, 
and  those  Great  Feasts  which  have  a  proper  preface. 

For  these  Red  Letter  Days^  the  Sarum  customs 
suggest  the  use  of  some  additional  lights,  the  same 
number  being  lit  at  Mass,  Mattins,  and  Evensong.  At 
Salisbury  there  were  4  around  {circa)  the  altar,  and 
2  before  the  image  of  Blessed  Mary  (the  patron 
saint  of  the  church),^   besides  some   extra   lights  for 

1  Our  Red  Letter  Days  (excluding  Sundays)  all  ranked  as  Inferior 
or  Lesser  Doubles  or  as  Simples  of  the  ist  Class  in  the  Sarum  use, 
and  therefore  all  had  4  lights  around  the  altar,  except  Candlemas 
and  All  Saints,  which  were  Greater  Doubles  with  8,  and  Conv, 
St.  Paul,  and  St.  Barnabas,  which  were  Simples  of  the  ist  Class, 
and  therefore  had  lights  as  on  Advent  Sunday  (Cons.,  6),  c/.  p.  220. 
Some  of  our  Black  Letter  Days  also  once  had  higher  rank  with 
additional  lights.  These  were, — Visitation  and  Nativity  V.M. ,  Holy 
Name  (G.  Doubles)  ;  Invention  of  the  Cross,  Transfiguration,  Holy 
Cross,  Conception  V.M.  (L.  Doubles);  SS.  Gregory,  Ambrose,  George, 
Augustine,  Abp.,  Augustine,  Bp.,  Jerome,  Trans.  Edward  Confessor, 
and  also  All  Souls  (Inf.  Doubles).  The  following  ranked  as  Simples 
of  the  ist  Class,— SS.  Nicolas,  Mary  Magd.,  Anne,  Laurence, 
Martin,  S.  John,  A.P.L.,  Lammas,  Beheading  of  St.  John  Bapt. 

2  '  Quatuor  circa  altare  et  duos  coram  yma.g\ne.'— Cons. ,  5.  Those 
who  provide  us  with  exact  rules  as  to  the  number  of  lights  assume 
that  the  2  altar  lights  were  included  in  this  number  4,  and  also  in  the 
8  set  down  for  the  Great  Feasts.  But  the  Sarum  rules  (even  if  we 
assume  their  permanence,  as  we  have  no  right  to  do,  cf.  p.  92)  are 
obscure,  and  give  us  no  sure  ground  for  laying  down  the  law.  The 
4  and  the  8  '  circa  altare '  may  have  been  in  addition  to  the  2  altar 
lights  and  2  standards  mentioned  before  in  the  Consuetudinary,  in 
which  case  there  would  have  been  altogether  8  instead  of  4,  and  on 
the  Great  Feasts  12  instead  of  8.  Or  they  may  have  been  in  addition 
to  the  altar  lights  only,  in  which  case  there  would  have  been  altogether 
6  instead  of  4,  and  on  the  Great  Feasts  10  instead  of  8.  Perhaps  the 
two  '  coram  ymagine  beate  marie '  were  the  two  altar  lights,  which 
would  also  make  the  total  number  of  altar  lights  6  instead  of  4,  and 
10  instead  of  8.  This  seems  highly  probable,  because  the  whole 
number  of  lights  are  in  that  case  mentioned  for  the  Treasurer's 
guidance  in  Cons.,  4-5;  and  also  because  the  image  did  stand  on 
the  high  altar  and  in  the  midst  of  it  ('ymago  beate  virginis  supra 
principale  altare,'  Cusi.,  139,  'ad  imaginem  beate  marie  hoc  est  in 


RITUAL  AND  CEREMONIAL  219 

use  at  night.^  In  a  modern  parish  church  two  (on 
sconces  or  on  two  of  the  posts  of  the  riddels)  will 
suffice  in  addition  to  the  two  altar  lights  and  two 
standards. 

For  the  Great  Feasts  the  Sarum  customs  suggest  a 
double  use  of  additional  lights  at  Mass,  Mattins,  and 
Evensong.  At  Salisbury  there  were  8  around  the  altar, 
though  still  there  were  only  2  before  the  image.^  In  a 
modern  parish  church  four  (on  the  four  riddel  posts,  or 
elsewhere  around  the  altar)  would  suffice.  The  arrange- 
ment of  any  such  additional  lights  is  a  matter  for  the 
artist  who  designs  the  altar  to  settle :  for  instance,  in 
very  large  churches  there  may  be  room  for  one  or  more 
pairs  of  extra  standards.^  In  any  case,  additional  lights 
should  never  be  set  on,  behind,  or  immediately  above 
the  altar. 

Those  who  wish  to  pursue  the  old  distinctions  further 
may  honour  the  following  feasts  with  the  highest  number 
of  lights,  in  addition  to  the  Great  Feasts  for  which 
proper  prefaces  are  provided  : — Epiphany,  Candlemas, 
All  Saints,  Patron  or  Title  of  the  Church,  Dedication 

medio  altaris,'  ibid.  183) ;  and  lastly,  because  these  2  lights  before 
the  image  were  not  increased  on  the  Great  Feasts.  We  conclude 
(i)  that  the  numbers  4  and  8  given  in  the  so-called  Sarum  Kalendars 
are  quite  certainly  wrong,  the  numbers  in  the  Consuetudinary  being 
probably  6  and  10  ;  (2)  that  it  does  not  matter  in  the  least  what  the 
numbers  in  the  Consuetudinary  really  mean,  as  no  parish  church 
tried  to  follow  them  exactly.  They  supply  an  excellent  general 
principle,  which  is  all  that  we  need. 

1  At  Mattins  (then  a  night  service)  there  were  also  3  in  the  corona 
before  the  altar  and  3  behind  the  lectern. 

2  At  Mattins  there  were  also  6  'in  eminencia'  before  the  relics, 
6  in  the  corona,  and  6  on  the  wall  behind  the  lectern. 

3  Very  likely  at  Salisbury  the  extra  standards  (p.  92,  n.  3)  stood  on 
the  pavement  more  or  less  in  two  arcs,  hence  the  phrase  'circa  altare.' 
In  practice  it  is  almost  impossible  to  avoid  arranging  extra  standards 
in  this  sort  of  way. 


2  20  THE  PARSON'S  HANDBOOK 

Festival.^  A  further  distinction  was  the  use  of  4  lights 
(2  on  the  altar  and  2  on  standards)  at  Mattins  and 
Evensong  as  well  as  Mass  on  Advent  Sunday  and 
Palm  Sunday.^  The  Sarum  rules  also  treated  the 
octave  days  of  the  Epiphany,  Ascension,  and  of  some 
other  days  ^  as  Simples  of  the  First  Class,^  which  had 
the  same  lights  as  Advent  Sunday.^  But  Low  Sunday 
was  a  Lesser  Double,  and  therefore  had  4  additional 
lights. 

Naturally,  the  rules  as  to  lights  apply  to  a  High 
Mass  only,  other  celebrations  being  guided  by  the 
canon  law  that  there  must  be  two  lights,  or  one  at  the 
least.  It  will  be  noticed  that  Mattins  and  Evensong 
had  their  lights  according  to  the  rank  of  the  day,  and 
as  they  were  always  sung,  the  question  of  music  did 

1  To  these  the  Sarum  use  added  the  following,  which  are  now  either 
omitted  from  the  Calendar  or  retained  as  Black  Letter  Days  only  : — 
Assumption  (P.  Double),  Visitation,  Nativity  V. M. ,  Relics  Sunday, 
Holy  Name  (G.  Doubles),  which  all  had  8  lights  around  the  altar  and 
2  before  the  image. 

2  '  Dominica  prima  in  adveutu  quatuor  cereos  ad  utrasque  vesperas 
et  ad  matutinas  et  ad  missani,  duos  scilicet  in  superaltari  et  alios  duos 
in  gradu  coram  altari:  Et  ita  observetur  in  doniinica  palmarum.' — 
Cons. ,  4.  This  was  evidently  not  the  same  as  the  '  quatuor  circa 
altare,'  as  the  compilers  of  so-called  Sarum  Kalendars  would  have 
us  believe.  There  were  2  on  the  altar  and  2  before  it  on  the  pave- 
ment ;  but  when  there  were  '  quatuor  circa  altare,'  there  were  at  least 
4  in  addition  to  the  2  on  the  altar.  Thus  the  real  Sarum  use  dis- 
tinguished between  the  number  of  lights  on  Lesser  Doubles  (6  alto- 
gether) and  on  Simples  of  the  ist  Class,  which,  like  Advent,  had  only 
4  altogether. 

3  Viz.  the  Octave  Days  of  the  Visitation,  Holy  Name,  Assump- 
tion, Nativity  V.M.,  Dedication,  SS.  Peter  and  Paul,  Corpus 
Christi. 

4  This  phrase  has  been  generally  adopted  to  describe  the  Simple 
feast  with  rulers  and  a  triple  invitatory. 

5  '  Quandocunque  dicitur  Invitatorium  a  tribus  ,  .  .  idem 
exigitur  officium  in  luminaribus  quod  in  prima  dominica  adventus.' 
— Cons.,  6. 


RITUAL  AND  CEREMONIAL  221 

not  come  in  at  all :  therefore,  if  we  follow  the  old 
customs,  we  should  have  no  lights  at  all  for  sung 
Mattins  and  Evensong  on  ferial  days,  but  on  Black 
Letter  Days  we  should  have  2  lights.^ 

It  is  hardly  necessary  nowadays  to  repeat  that 
branch  candlesticks  and  similar  frivolities  are  unlawful. 
Reverence  for  the  altar  and  good  taste  alike  forbid 
them,  nor  can  they  find  any  place  within  the  Orna- 
ments Rubric  or  canon  law. 

Incense  and  Processional  Lights. — The  Lambeth 
Opinion  on  the  subject  of  the  liturgical  use  of  incense 
and  of  processional  lights  has  not  the  authority  of  the 
Lincoln  Judgement.  Its  only  claim  to  obedience  is  in 
those  dioceses  where  the  Ordinary  enforces  it;^  and  I 
may  remark  that  it  is  curious  so  many  bishops  should 
have  been  at  such  pains  to  enforce  it,  while  they  are 
content  to  ignore  the  more  authoritative,  more  im- 
portant, and  (may  we  add?)  the  more  learned  deci- 
sion which  was  given  by  Archbishop  Benson  and  his 
assessors. 

The  Opinion  has  led  to  the  most  extraordinary  mis- 

1  Treating  them  as  Simples  with  double  Invitatories  (called  Simples 
of  the  2nd  Class),  which  they  mostly  were. 

2  'It  is  left  for  the  Bishops  to  call  upon  the  clergy  to  take  this 
opinion,  but  if  they  do  not  choose  to  act  in  this  way,  that,  of  course, 
would  set  the  clergy  in  that  diocese  perfectly  free  from  obedience 
to  that  opinion.  The  clergy  may  very  fairly  say  in  that  case,  "My 
Bishop  does  not  call  upon  me  to  obey  this  opinion,  therefore 
I  am  not  bound  by  it,"  but  there  is  not  a  word  in  the  opinion 
that  shows  the  smallest  desire  to  set  aside  the  separate  opinion 
of  the  separate  Bishops  in  their  various  diozts^s.'— The  Archbishop 
of  Canterbury  in  answer  to  the  'Lay  Protest.'  (The  Times,  Jan.  20, 
1900.)  As  a  matter  of  fact,  no  attempt  has  been  made  to  apply 
the  opinion  throughout  the  Anglican  Communion  ;  and  even  within 
the  provinces  of  Canterbury  and  York  the  Bishop's  'separate 
opinion'  has,  in  more  than  one  case,  considerably  modified  the 
opinion  of  the  Primates. 


222  THE  PARSON'S  HANDBOOK 

conceptions,  the  strangest  of  all  being  the  idea  that 
the  Lord's  Supper  could  no  longer  be  celebrated  with 
Gospeller  and  Epistoler,  because  forsooth  in  the  modern 
Roman  Church  the  use  of  incense  is  usually  (though 
by  no  means  always)  confined  to  such  a  service.  The 
odd  subserviency  of  a  few  English  priests  to  Papal 
domination  could  not  be  more  strikingly  illustrated ; 
one's  only  consolation  is  in  the  thought  that  this  adop- 
tion of  the  peculiar  Roman  Catholic  service  known  as 
Missa  Cantata  in  certain  of  our  churches  may  have 
been  due  to  sheer  ignorance  of  the  fact  that  such  a 
limitation  of  the  use  of  incense  has  never  been  known 
in  England. 

The  general  public,  on  the  other  hand,  jumped  to  the 
conclusion  that  the  Opinion  forbade  the  use  of  incense. 
As  a  matter  of  fact,  the  Opinion  has  authorised  it;^ 
and  the  clergy  have  now  a  stronger  argument  for  the 
introduction  of  incense  than  they  ever  had  before. 
They  have  the  Archbishops  on  their  side.  The  Opinion 
has  condemned  one  of  two  ways,  expressly  defined,  of 
using  incense :  the  other  way  it  allows.^     It  further- 

1  '  In  its  application  to  the  use  of  incense  the  law  was  obscured  by 
the  fact  that,  side  by  side  with  the  liturgical  use,  another  use  had 
always  been  common  which  it  was  not  the  intention  of  the  rulers  or  of 
the  Legislature  to  interfere  with.  There  was  nothing  to  prevent  the 
use  of  incense  for  the  purpose  of  sweetening  the  atmosphere  of  a 
church  wherever  and  whenever  such  sweetening  is  needed.  And 
instances  of  this  use  can  be  found  long  after  the  Act  of  Elizabeth,  and 
were  produced  before  us  at  the  hearing  of  the  case.  But  such  instances 
have  no  bearing  whatever  on  the  liturgical  use.' — The  Archbishops  on 
If! cense,  pp.  g-io. 

2  '  The  use  of  incense  in  the  public  worship,  and  as  a  part  of  that 
worship,  is  not  at  present  enjoined  nor  permitted  by  the  law  of  the 
Church  of  England  ;  and  it  is  our  duty  to  request  the  clergy  who  so 
use  it  to  discontinue  fhaf  use.  If  used  at  all,  it  must  be  used  (in 
George  Herbert's  language)  to  sweeten  the  church,  and  outside  the 
worship  altogether.' — The  Archbishops  07i  hicense,  14. 


RITUAL  AND  CEREMONIAL  223 

more  refuses  to  condemn  incense  in  itself/  and  asserts 
that  even  the  Hturgical  use  '  is  not  by  law  permanently 
excluded.' - 

Now  this  non-liturgical  use  which  the  Archbishops 
allow  is  so  far  from  being  uncatholic,  as  some  have 
hastily  imagined,  that  it  is  actually  the  original  use  of 
the  Church  of  Rome  ^  itself  down  to  the  ninth  century, 
that  is,  before  that  Church  had  overlaid  its  ceremonial 
with  GalJican  usages ;  indeed,  in  the  tenth  century,  or 
later,  incense  was  still  only  used  to  accompany  the 
entry  of  the  ministers,  and  the  carrying  of  the  Gospel- 
book  to  the  place  where  the  Gospel  was  read.."* 

1  '  We  are  far  from  saying  that  incense  in  itself  is  an  unsuitable  or 
undesirable  accompaniment  to  Divine  Worship.  The  injunction  for 
its  use  by  Divine  authority  in  the  Jewish  Church  would  alone  forbid 
such  a  conclusion. ' — Ibid.  13.  2  Jijid.  12. 

2  '  The  first  Ordo  Romatius,  a  directory  of  the  ceremonies  observed  by 
the  Roman  Church  in  the  early  part  of  the  eighth  century,  shows  how 
and  when  incense  was  then  used  by  the  Church  of  Rome.  The 
"  liturgical  use  "  was  non-existent ;  but  a  sub-deacon  carried  a  golden 
censer  before  the  pope  on  his  way  to  the  altar,  and  the  same  was  also 
carried  before  the  deacon  as  he  went  to  the  ambo  (a  sort  of  pulpit) 
to  read  the  Gospel.'— Cuthbert  Atchley  i?i  All  SS.  Clifton  Mag. 
(264)  for  Jan.  1900.  '  On  parfumait  ainsi  la  voie  que  la  cortege 
devait  suivre.  Quant  aux  encensements  de  I'autel,  de  I'l^glise,  des 
membres  du  clerg6  ou  de  I'assistance,  il  n'en  est  jamais  question." — 
Duchesne,  Origi/ws  du  Culte  Chritien,  155.  Cf.  also  E.  Bishop, 
Genius  of  the  Roman  Rite,  10.  Mr.  Atchley  quotes  St.  Thomas 
Aquinas,  Durandus,  and  others,  in  the  above  article,  to  show  that  all 
ritualists  of  importance  teach  that  '  the  primary  reason  for  incense  is 
a  deodorant  one.' 

•»  The  second  Ordo,  though  not  much  later  than  the  first,  represents 
a  Galilean  adaptation  of  the  Roman  rite.  Besides  the  above-mentioned 
use  of  incense  [in  the  first  Ordo\  we  find  that  the  censers  were  borne 
during  the  mass-creed  to  the  altars,  and  afterwards  offered  to  the 
nostrils  of  those  present,  who  drew  the  smoke  from  the  censer  to  their 
mouth  by  a  wave  of  the  hand.  But  in  Rome  itself  incense  was  still 
only  used  at  the  entry  and  the  Gospel-procession  at  the  time  of  the 
third  Ordo,  which  is  of  the  tenth  century  or  later. '—A/>-.  Atchley  in 
above,  264-5. 


2  24  THE  PARSON'S  HANDBOOK 

In  those  dioceses,  therefore,  where  the  Opinion  is 
in  force,  a  modified  use  of  incense  may  be  adopted 
without  any  fear  of  breaking  with  Catholic  custom. 
For  the  convenience  of  Churchmen  in  other  dioceses, 
I  have  retained  in  the  text  the  old  English  use  as  it 
has  come  down  to  us  in  the  Salisbury  books.  In 
those  dioceses  where  the  use  is  modified  to  make  it 
preparatory  to  worship,  instead  of  '  as  a  part  of  that 
worship,'  the  following  simple  suggestions  may  suffice  : 
— The  censer  is  prepared  as  usual,  and  incense  is  put 
in  it.  The  thurifer  then  precedes  the  sub-deacon  in  the 
procession  before  Mass  in  the  usual  manner ;  incense 
is  similarly  borne  at  the  approach  to  the  altar,  and 
(after  the  altar  and  priest  have  been  censed^)  the 
thurifer  stands  in  the  midst  of  the  pavement  swinging 
the  censer  till  the  introit  is  over,  when  he  goes  out  and 
the  priest  begins  the  Lord's  Prayer.  Incense  is  also 
used  in  the  procession  after  Evensong,  which  takes 
place  some  half-hour  after  the  formal  worship  is  over,  the 
sermon,  hymns,  etc.,  being  merely  popular  additions  to 
the  Prayer  Book  office.  The  Ordinary  might  also 
allow  the  further  use  of  the  censer,  when  it  is  carried 
by  the  thurifer  in  the  procession  to  the  Gospel-lectern, 
and  swung  by  him  during  the  reading  of  the  Gospel,-  or 
used  unceremonially  (swung  in  the  midst  of  the  pave- 
ment by  the  thurifer)  during  the  Magnificat  at  Festal 
Evensong.  In  any  case  the  cope  may  be  worn  at 
Evensong  whether  incense  is  used  or  not. 

With  regard  to  processional  lights  the  same  argu- 

1  This  might  be  allowed,  as  it  is  before  the  service  begins. 

2  This  simple  processional  use  is  not  excluded  by  the  Opinion 
(see  above,  p.  222,  notes) ;  because,  though  such  use  is  '  in  the  public 
worship,'  it  is  not  '  as  a  part  of  that  worship,'  and  there  is  no  censing 
of  persons  or  things. 


RITUAL  AND  CEREMONIAL  225 

ments  apply.^  They  are  not  to  be  abolished,  according 
to  this  Opinion ;  the  '  ceremonies  of  carrying  Hghts ' 
are  to  be  discontinued,  but  the  Hghts  themselves  may 
be  used  for  ornament,^  so  long  as  they  are  not  carried 
about  after  the  service  begins  or  before  it  ends.  The 
Opinion  refers  us  to  the  Lincoln  Judgement  on  this 
point,^  and  the  Lincoln  Judgement  is  clear  both  in 
dealing  with  lights'*  and  with  the  mixed  chalice  that 
the  condemnation  of  a  ceremony  during  the  service 
may  allow  or  even  enjoin  it^  outside  that  service. 
Therefore  there  is  nothing  to  prevent  the  taperers 
carrying  their  candles  into  church  at  the  entrance, 
and  setting  them  down  at  their  usual  place  on  the  step, 
so  long  as  they  are  not  moved  again  till  after  the 
blessing,  when  they  might  be  used  to  escort  the  clerk 
to  the  chancel  steps,  and  certainly  should  be  taken  up 

1  '  It  is  obvious  at  once  that  precisely  the  same  hne  of  reasoning  is 
applicable  to  the  case  of  processions  carrying  lights  as  we  have  applied 
to  the  case  of  incense.' — The  Archbishops  on  Incense,  14. 

2  '  To  light  up  the  church  for  the  purpose  of  adding  to  its  beauty 
or  its  dignity  stands  on  the  same  fooling  with  hanging  up  banners, 
decorating  with  flowers  or  with  holly,  or  the  like.  The  ceremonies  of 
carrying  lights  about  have  a  different  character.' — Ibid. 

3  '  And  in  this  decision  we  have  the  support  of  the  late  Archbishop 
Benson  in  his  judgement  in  the  case  of  the  Bishop  of  Lincoln.' — Ibid. 

4  '  The  Court  does  not  find  sufficient  warrant  for  declaring  that  the 
law  is  broken  by  the  mere  fact  of  two  lighted  candles,  when  not 
wanted  for  the  purpose  of  giving  light,  standing  on  the  Holy  Table 
continuously  through  the  Service ;  nothing  having  been  performed 
or  done,  which  comes  under  the  definition  of  a  Ceremony,  by  the 
presence  of  two  still  lights  alight  before  it  begins  and  n?ifil  after  it 
ends.' — Lincoln  Jtidgement,  30.  It  was,  of  course,  only  the  lights  on 
the  altar  that  were  in  question. 

5  The  Lincoln  Judgement  forbade  the  mixing  of  the  chalice  '  in  and 
as  part  of  the  Service,'  yet  it  gave  the  opinion  that  it  was  unlawful 
not  to  mix  it : — '  No  rule  has  been  made  to  "  change  or  abolish  "  the 
all  but  universal  use  of  a  mixed  cup.  .  .  .  Without  order  it  seems 
that  no  person  had  a  right  to  change  the  matter  in  the  Chalice.' — 
Ibid.  13. 

P 


226  THE  PARSON'S  HANDBOOK 

and  carried  out  in  the  usual  way  when  the  ministers  go 
back  to  the  sacristy.  As  they  must  not  be  moved 
during  the  service  (in  those  dioceses  where  the 
Opinion  is  adopted),  two  more  lights  will  be  required 
to  stand  one  on  each  side  of  the  Gospel-lectern  through- 
out the  service. 1  The  same  principles  apply  to  Festal 
Mattins  and  Evensong. 

As  for  processions,  I  imagine  no  diocesan  would  forbid 
the  carrying  of  lights  in  acts  of  worship  that  occur 
before  or  sometimes  half  an  hour  after  the  formal 
service.  The  bearing  of  lights  at  such  times,  involving 
as  it  does  no  special  '  ceremonies  of  carrying'  them,  is 
perfectly  simple,  harmless,  and  unobjectionable,  while 
from  the  liturgical  and  artistic  point  of  view,  it  is 
most  important. 

Certain  bishops  have  recently  adopted  the  sugges- 
tion of  the  Archbishop  of  Canterbury  ;2  and  while 
maintaining  the  general  principles  of  the  Opinion,  have 
conceded  a  somewhat  larger  liberty. 

TaT)le  of  Occurrence. — The  following  table  is  not 
altogether  complete,  in  that  it  does  not  provide  for  the 
transference  of  Festivals  when  (as  in  the  occurrence  of 
Lady  Day  and  Good  Friday)  combination  is  impossible ; 
but  it  is  valuable  so  far  as  it  goes.  It  was  drawn  up  in 
1879  by  the  Committee  of  Convocation  appointed  to 
revise  the  rubrics.  Transference  has  often  received 
episcopal  sanction  in  recent  years. 

When  two  Feasts  or  Holy-days  happen  to  fall  upon  the 
same  day,  then  shall  be  said  the  whole  service  proper  to 
the  day  placed  in  the  left-hand  column  of  the  following 
table ;  and  wheresoever  in  the  service  the  collect  for  the 

1  A  Carthusian  custom.    Cf.  Atchley,  loc.  cit.  265. 

2  See  p.  221. 


RITUAL  AND  CEREMONIAL 


227 


day  is  appointed  to  be  said,  then  shall  immediately  follow 
the  collect  for  the  day  placed  in  the  right-hand  column  : — 


I  Sunday  in  Advent.                        St.  Andrew. 

4  Sunday  in  Advent.                     '  St.  Thomas. 

St.    Stephen,   St.  John,   Inno-  ^   i  Sunday  after  Christmas, 
cents'  Day,  Circumcision.          j 

Epiphany.                                        ,  2  Sunday  after  Christmas. 

Conversion  of  St.  Paul.                  !  3  Sunday  after  the  Epiphany, 

Purification. 

4  Sunday  after  the  Epiphany. 
Septuagesima,      Sexagesima, 
and  Quinquagesima  Sundays. 

Septuagesima  and   Sexagesima 
Sundays. 

Conversion  of  St.  Paul. 

Sexagesima  and  Quinquagesima     St.  Matthias. 
Sundays,    Ash    Wednesday, 
Sundays  in  Lent.                       1 

Annunciation.                                1  3,  4,  5  Sundays  in  Lent. 

Sunday    next    before     Easter, 
Monday    before     Easter    to 
Easter  Even,  inclusive. 

Annunciation. 

I  Sunday  after  Easter. 

St.  Mark. 

St.  Philip  and  St.  James. 

St.  Mark. 

St.  Philip  and  St.  James. 

2,  3)  4.  5  Sundays  after  Easter. 

Ascension  Day.                                St.  Philip  and  St.  James. 

Whitsun   Day,  Whitsun   Mon-  |  St.  Barnabas. 

day  and  Tuesday. 
Trinity  Sunday. 

St.  Barnabas,  and  all  other 
Holy-days  till  All  Saints' 
Day,  inclusive. 


Sundays  after  Trinity. 


CHAPTER   VI 

MATTINS   AND    EVENSONG 

All  priests  and  deacons  are  ordered  by  the  Prayer 
Book  to  say  Morning  and  Evening  Prayer  every  day. 
The  parish-priest  is  also  ordered  to  '  say  the  same  in 
the  Parish-Church  or  Chapel  where  he  ministereth,' 
having  a  bell  tolled  beforehand,  if  he  be  at  home  and  be 
not  otherwise  reasonably  hindered.  Indeed,  the  con- 
tinuous reading  of  the  psalms  and  lessons  is  given  in 
the  earliest  preface  to  the  Prayer  Book,  '  Concerning 
the  Service  of  the  Church,'  as  the  reason  why  an 
English  Prayer  Book  was  written — why,  in  fact,  there 
was  any  Reformation  at  all.  The  daily  recitation  of 
these  offices  is,  therefore,  one  of  the  things  which  the 
parish-clergy  are  paid  to  do,  and  they  are  bound  as 
a  matter  of  common  honesty  to  do  so.^  Nor  can  any 
Act  of  Parliament  free  them  from  the  obligation  to 
say  the  service  without  mutilation  (see  p.  232  n.).  The 
authority  for  any  modification  of  a  service  rests  with 

1  The  neglect  of  this  duty  only  became  universal  in  the  worst  age 
of  sloth  and  pluralism.  In  1688,  Sancroft,  in  a  letter  to  the  bishops 
of  his  province,  urged  the  public  performance  of  the  daily  offices  '  in 
all  market  and  other  great  towns,'  and  as  far  as  possible  in  less 
populous  places.  In  1714,  a  large  proportion  of  the  London  churches 
had  daily  mattins  and  evensong,  and  week-day  mattins  (at  6  A.M.) 
was  a  fashionable  service.  (Paterson,  Pietas  Londiniensis,  305 ; 
Steele  in  the  Guardiayi  for  1713,  No.  65.) 
228 


PLATE  IX. 


CANON  IN  CH(;IR  IIAHIT. 


MATTINS  AND  EVENSONG  229 

the  Ordinary.  The  clergy  should  find  out  what  hours 
are  most  convenient  for  the  people,  and  most  likely 
to  secure  a  good  attendance.  When  it  is  known 
beforehand  that  an  office  cannot  be  said  on  a  certain 
day,  notice  should  be  given  on  the  Sunday  before. 

It  is  usual  to  say  the  beautiful  Prayer  for  All 
Conditions  and  General  Thanksgiving,  both  at  Mattins 
and  Evensong.  Excellent  as  the  practice  may  be  in 
many  places,  it  is  necessary  to  point  out  exactly  what 
the  rubrics  order  in  the  matter.  The  rubrics  both  at 
Mattins  and  Evensong  lay  special  stress  on  the  daily 
use  oi  the  first  three  collects;  but  the  rubrics  after  the 
Anthem  at  Mattins  and  Evensong  say  nothing  about 
the  Prayers  and  Thanksgivings ;  that  at  Mattins  only 
allows  the  use  of  the  prayers  for  King,  Royal  Family, 
and  Clergy  and  People  when  the  Litany  is  not  read 
{i.e.  on  Mondays,  Tuesdays,  Thursdays,  and  Saturdays); 
that  at  Evensong  gives  no  order  as  to  the  use  even  of 
these  prayers,  but  presumably  intends  them  to  be  used 
in  '  Quires  and  Places  where  they  sing.' 

The  rubric  before  the  Prayer  for  All  Conditions 
appoints  it  '  to  be  used  at  such  times  when  the  Litany 
is  not  appointed  to  be  said.'  Gunning,  the  author  of 
the  prayer,  would  not  allow  it  to  be  used  at  Evensong, 
when  he  was  Master  of  St.  John's  College,  Cambridge, 
declaring  that  it  had  been  composed  only  for  morning 
use  as  a  substitute  for  the  Litany.^  As  the  Litany  is 
appointed  to  be  said  on  Sunday,  Wednesday,  and 
Friday  mornings,  this  rule  restricts  the  use  of  the 
Prayer  to  the  Mattins  of  Monday,  Tuesday,  Thursday, 
and  Saturday.  It  may  be  noted  that  the  rubric  does 
not  allow  of  the  substitution  of  this  prayer  for  the 
Litany  on  a  Sunday,  as  is  sometimes  done ;  for  even 

'  Bissu,  Beauty  of  Holiness,  97. 


230  THE  PARSON'S  HANDBOOK 

when  the  Litany  is  unlawfully  omitted  on  a  Sunday, 
the  fact  is  not  altered  that  it  is  a  day  when  the  Litany 
is  'appointed  to  be  said.' 

It  is  furthermore  maintained  by  some  authorities  ^ 
that  even  the  five  prayers  printed  at  the  end  of  Mattins 
and  Evensong  are  not  intended  to  be  used  at  unsung 
services.  The  contention  is  that  the  rubrics  after  the 
Third  Collect  are  to  be  read  together,  and  thus  mean 
that  the  five  prayers  are  only  to  be  used  when  there 
is  an  anthem, — 'In  Quires  and  Places  where  they  sing, 
here  followeth  the  Anthem.  Then  these  five  Prayers 
following  are  to  be  read  here,'  etc.  This  is  strengthened 
by  the  fact  that  the  IT  mark,  which  the  printers  have 
inserted  before  'Then  these  five  Prayers,'  does  not 
exist  in  the  Book  Annexed,  where  one  H  before  '  In 
Quires'  covers  both  sentences.  Some  press  this  still 
further,  urging  that  '  Quires  and  Places  where  they 
sing '  refers  only  to  cathedral  and  collegiate  churches, 
and  does  not  apply  to  ordinary  parish  churches  at  all. 

It  would  thus  appear  that  the  customary  use  of  seven 
or  eight  prayers  after  the  Third  Collect  goes  beyond 
what  is  ordered  in  the  Prayer  Book,  and  that  the 
occasions  on  which  any  of  these  prayers  are  used  must 
be  left  to  the  discretion  of  the  minister.  He  may  end 
Evensong  at  the  Third  Collect,  or  he  may  end  it  by 
the  addition  of  the  Prayer  of  St.  Chrysostom  and  the 
Grace  only ;  or  he  may  introduce  as  many  of  the  State 
and  special  Prayers  and  Thanksgivings  as  he  thinks  fit, 
subject  to  the  rubrics  which  govern  the  use  of  the  prayers 
for  Ember  days,  for  Parliament,  and  for  All  Conditions. 

1  E.g.  by  Blunt.  Canon  Daniel  adds,  '  The  inference  derives  some 
support  from  the  fact  that  up  to  1661  mattins  ended  at  the  third 
collect.'  The  Scottish  Book  of  1637  ordered  the  prayers  to  be  said 
at  Mattins  on  the  days  when  there  was  no  Litany. 


MATTINS  AND  EVENSONG  231 

Another  rubric,  however,  introduces  further  con- 
siderations. It  is  that  which  presents  the  Prayers  and 
Thanksgivings  as  'to  be  used  before  the  two  final 
Prayers  of  the  Litany,  or  of  Morning  and  Evening 
Prayer.'  i.  This  rubric  makes  no  distinction  between 
Sunday  and  week-day  services  ;  it  does  not  order  more 
on  Sundays  or  less  on  week-days.  At  the  same  time 
it  does  not  order  any  of  the  Prayers  or  Thanksgivings 
to  be  said  every  day.  2.  It  applies  equally  to  both 
morning  and  evening.  3.  It  assumes  that  Mattins 
and  Evensong  will  not  be  ended  at  the  Third  Collect, 
but  by  the  two  final  Prayers  (not  Collects),  i.e.  St, 
Chrysostom's  Prayer  and  the  Grace.  This  rather 
seems  to  point  to  the  constant  use  of  the  Five  Prayers, 
or  at  all  events  of  the  two  final  ones.  On  the  other 
hand,  it  may  be  urged  that  the  rubric  is  concerned 
only  with  the  place  of  the  Prayers  and  Thanksgivings, 
and  must  not  be  pressed  too  much  in  other  directions. 
And  also  the  Shortened  Services  Act  may  be  of  use 
here,  if  nowhere  else,  in  solving  the  difficulty.^ 

This  rubric  before  the  Prayers  and  Thanksgivings 
seems  to  imply  that  Mattins  and  Evensong  are  to  be 
ended  by  the  Prayer  of  St.  Chrysostom  and  the 
Grace,  at  least  when  any  of  the  Prayers  and  Thanks- 
givings are  said.  It  also  clearly  states  that  these 
Prayers  and  Thanksgivings  (and  therefore  the  'two 
final  Prayers '  also)  may  be  used  at  Evening  Prayer 
and  the  Litany  as  well.  But,  dealing  as  it  does  with 
the  place  of  the  Prayers  and  Thanksgivings,  it  must 
not  be  taken  as  an  order  to  use  them  always  at  all 
these  services  :  each  of  the  Prayers  and  Thanksgivings 

1  Act  of  Uniformily  Amendment  (1872),  35  and  36  Vict.,  chap.  35. 
It  will  be  found  among  the  appendices  to  Blunt  and  Phillimore's 
Book  of  Church  Law.     Cf  p.  232. 


232  THE  PARSON'S  HANDBOOK 

depends  upon  its  own  rubric  as  to  when  it  is  to  be 
used,  and  the  general  rubric  only  shows  where  it  is 
to  be  said  when  it  is  said.  It  will  be  noticed  that 
the  effect  of  this  rubric  is  that  Mattins  must  always 
end  with  the  Grace  (because  of  the  Prayer  for  All 
Conditions)  except  on  the  Litany  days.  While  Even- 
song does  not  necessarily  end  with  the  Grace  except  at 
such  times  as  when  e.g.  the  Ember  prayer  is  said.  The 
rubric  after  the  Third  Collect  at  Evensong  also  seems 
to  imply  that  it  may  be  shorter  than  Mattins.  The 
unfortunate  Shortened  Services  Act  may  be  of  use 
here  at  least  in  helping  to  interpret  these  rubrics ;  for 
it  enacts  that  even  when  there  is  'an  Anthem  or 
Hymn,'  the  service  (except  on  Sunday,  Christmas  Day, 
Ash  Wednesday,  Good  Friday,  and  Ascension  Day) 
may  be  concluded  with  the  Prayer  of  St.  Chrysostom 
and  the  Grace  only.^  The  Act  does  not  apparently 
insist  on  the  service  being  continued  at  all  beyond 
the  Third  Collect :  for  its  words  are,  '  Here  may  follow 
an  Anthem  or  Hymn.  Then  these  two  Prayers 
following:  A  Prayer  of  St.  Chrysostom,'  etc.,  and 
grammar  seems  to  require   that  the  predicate    'may 

1  To  end  Mattins  and  Evensong  at  the  Third  Collect  would  be  in 
accordance  with  the  ancient  models,  and  with  the  offices  of  the  First 
Prayer  Book,  as  would  also  be  the  omission  of  the  Introduction  up  to 
the  first  Paternoster  (an  omission  not  sanctioned  by  the  Shortened 
Services  Act,  which  only  leaves  out  the  exhortation.  Dearly  beloved 
brethren).  But  the  peculiar  mutilations  of  the  Shortened  Services 
Act,  the  omission,  to  wit,  of  one  of  the  lessons  and  of  the  larger 
proportion  of  Canticles  and  Psalms,  are  a  very  different  matter,  and 
can  be  welcome  to  no  Chui-chman  who  is  loyal  either  to  Catholic 
tradition  or  to  the  Reformation.  They  are  liturgically  preposterous  ; 
and  also  against  the  plain  intention  of  the  English  Church,  which, 
as  I  have  already  pointed  out,  bases  the  Reformation  itself  mainly 
upon  the  need  of  correcting  this  very  abuse,  the  mutilation  of  the 
Psalms  and  Lessons  which  had  crept  into  practice  in  medieval 
times. 


MATTINS  AND  EVENSONG  233 

follow '  should  apply  to  the  two  Prayers  as  well  as  to 
the  Anthem.  The  looseness  of  the  Act  must  not 
blind  us  to  the  fact  that  Mattins  must  on  Sundays, 
Wednesdays,  and  Fridays  end  with  the  Third  Collect 
in  accordance  with  the  rubric,  and  that  Evensong  may^ 
even  on  Sundays,  there  being  no  positive  order  to  use 
the  Five  Prayers  at  Evensong. 

One  or  other  of  the  Ember  Prayers  must  be  said 
'  every  day '  {i.e.  from  Sunday  ^  to  Saturday  inclusive) 
'in  the  Ember  Weeks.'  The  Prayer  for  Parliament  is 
to  be  read  'during  their  Session,'  presumably  also  every 
day  :  it  should  not  properly  be  omitted  during  periods 
of  the  Session  when  the  Houses  are  merely  adjourned. 
It  would  seem  also  that  both  these  prayers  are  to  be 
said  at  Mattins  and  at  Evensong,  and  in  the  Litany  on 
Sunday,  Wednesday,  and  Friday  mornings, — '  before 
the  two  final  Prayers  of  the  Litany,  or  of  Morning  and 
Evening  Prayer.'  Therefore,  whatever  else  is  omitted 
after  the  Third  Collect,  these  two  prayers  should  be 
said  at  the  times  appointed,  together  with  the  two  final 
prayers ;  and  the  Prayer  for  All  Conditions  must  also 
be  said  at  Mattins  on  Mondays,  Tuesdays,  Thurs- 
days, and  Saturdays,  in  accordance  with  its  rubric. 
We  have  no  guidance  as  to  when  the  General  Thanks- 
giving is  to  be  said,  but  it  would  seem  most  appropriate 
at  Evensong  (and  every  day),  and  least  appropriate 
in  the  Litany,  though  lawful  in  both  places  and  in 
Mattins. 

As  the  subject  is  one  of  constant  practical  import- 
ance, I  will  risk  a  little  repetition  by  giving  some 
instances  of  the  mi?nmi/m  use.     On  a  Monday  in  an 

'  '  From  the  .Saturday  evening  preceding  the  Ember  Week  to  the 
Saturday  evening  in  the  Ember  Week  inclusive.'— A'zVwrt/  Con/ormi/y, 

23- 


234  THE  PARSON'S  HANDBOOK 

Ember  week,  and  during  the  Session,  the  minimum 
prayers  after  the  Third  Collect  at  Mattins  would  be — 
one  of  the  Ember  Prayers,  the  Prayer  for  Parliament, 
the  Prayer  for  All  Conditions,  the  Prayer  of  St. 
Chrysostom,  the  Grace.  At  Evensong  on  the  same 
day  the  minimum  would  be  the  same,  with  the  excep- 
tion of  the  Prayer  for  All  Conditions  (for  which  the 
General  Thanksgiving  might  be  substituted).  On  a 
Monday,  not  in  an  Ember  week  nor  during  the  Session, 
the  minimum  at  Mattins  would  be  the  Prayer  for  All 
Conditions,  the  Prayer  of  St.  Chrysostom,  the  Grace. 
At  Evensong  on  the  same  day  it  would  be  permissible 
to  end  at  the  Third  Collect.  On  Sundays,  Wednesdays, 
and  Fridays,  Mattins  must  always  end  at  the  Third 
Collect,  because  of  the  Litany.  At  Sunday  Evensong 
the  minimum  would  be  the  same  as  on  a  Monday,  and 
it  would  be  the  same  at  any  week-day  Evensong  not  in 
an  Ember  week  nor  during  the  Session. 

'  In  Quires  and  Places  where  they  sing,'  of  course, 
the  Anthem  and  Five  Prayers  are  required  as  a 
minimum.  The  Shortened  Services  Act  upholds  this 
restriction  by  not  allowing  its  provisions  to  be  applied 
to  a  'cathedral  or  collegiate  church'  except  for  services 
in  addition  to  those  'prescribed  by  the  Book  of  Common 
Prayer.'  In  most  parish  churches  also  the  Anthem  and 
Five  Prayers,  with  some  of  the  Prayers  and  Thanks- 
givings, are  customarily  used  on  Sundays,  and  indeed 
when  these  Prayers  and  their  Amens  are  said  quietly  in 
a  natural  voice  they  do  not  make  the  service  seem 
long  even  to  our  hurried  modern  folk.  But  when 
Evensong  is  lengthened  by  a  Baptism,  Instruction,  or 
other  addition,  some  or  all  of  the  concluding  Prayers 
might  well  be  omitted. 

It  may  be  suggested  that  the  '  Prayer  that  may  be  said 


MATTINS  AND  EVENSONG  235 

after  any  of  the  former '  should  be  reserved  for  occa- 
sions of  a  penitential  character.  The  General  Thanks- 
giving, it  is  agreed  by  all  authorities,  should  be  said 
by  the  minister  alone;  the  word  'General'  only  means 
that  it  is  not  a  thanksgiving  for  any  particular  occasion. 
It  may  be  noticed  also  that  the  Avicn  is  printed  in 
italics;  and  although  this  distinction  is  not  made  in  the 
Book  Annexed,  it  is  found  in  the  printed  books  of 
Charles  11. 's  time,  and  is  therefore  a  contemporary  ex- 
position. It  should  also  be  noticed  that  the  special 
clause  in  this  Thanksgiving  is  appointed  only  for  those 
' that  have  been  prayed  for'  at  some  previous  occasion. 

MATTINS. 

Mattins  should,  if  possible,  be  su/ig  on  Sundays 
and  Holy-days,  a  practice  that  does  not  make  the 
service  long  or  difficult  if  elaborate  'services'  are  not 
used  for  the  Canticles.  It  may  also  be  festal ;  in 
which  case  the  same  ceremonies  will  be  observed  as 
at  festal  Evensong,  the  altar  being  censed  at  the 
Benedictus}  The  Venite  may  only  be  omitted  on  Easter 
Day,  when  special  Anthems  are  appointed  in  its  place ; 
but  on  the  19th  day  of  the  month  it  is  sung  as  the 
first  of  the  Psalms  for  the  day.  The  Jubilate  may  only 
be  substituted  for  the  Benedidus  when  that  hymn  is 
read  in  the  lesson  for  the  day  and  on  St.  John  Baptist's 
day :  the  rubric  states  this  quite  clearly.  A  general  and 
convenient  custom  is  to  substitute  the  Benedicite-  for 

1  The  altar  was  also  censed  at  the  Te  Dcum  on  Principal  Doubles. 
— Ciist.,  250. 

•  Our  rubrics  allow  of  this  substitution  at  any  time.  The  Prayer 
Book  of  1549  expressly  orders  the  Denedicite  to  be  sung  in  Lent 
instead  of  the  Te  Dcum.  The  old  books  do  not  prescribe  the  Te 
Deuiu  in  Advent,  or  from  Septuagcsima  till  Easter. 


236  THE  PARSON'S  HANDBOOK 

the  festal  Te  Dciim  during  Advent,  and  from  Septua- 
gesima  till  Easter. 

Anciently  each  clerk  went  to  his  place  in  the  choir 
separately,  and  then  said  his  prayer  privately.  At  the 
present  day  it  is  more  usual  for  the  choir  to  enter  in 
order,  after  a  prayer  in  the  vestry,  but  there  is  no 
reason  why  this  prayer  should  be  intoned.  The  candles 
will  be  lit  for  Mattins,  as  already  stated  on  p.  216.  The 
minister  will  wear  surplice,  hood  and  tippet,  and  if 
Mattins  is  festal,  a  cope  as  well.  The  notion  that,  if 
a  priest,  he  should  wear  a  stole  for  pronouncing  the 
Absolution  is  absolutely  without  foundation. 

There  will,  of  course,  be  no  procession  before  the 
service,  and  the  choir  and  ministers  will  enter  without 
cross  or  hymn-singing.  The  office-hymn  may  be  sung 
as  soon  as  they  are  in  their  seats,  or  after  the  Venite} 
The  introduction  will,  in  any  case,  be  said  without 
note  until  '  O  Lord,  open.'' 

It  is  a  good  plan  to  vary  the  Sentences  with  some 
reference  to  the  season,^  and  convenience  suggests  that 
in  considering  their  appropriateness  the  shorter  ones 
will  be  set  down  for  the  more  constant  week-day  use. 
For  instance,  the  following  suggestions  might  be  noted  in 
the  margin  of  the  Prayer  Book  : —  When  the  wicked,  Ash 
Wednesday;  /  ack?iowkdge,  Ordinary  week-day;  Hide 
thy  face,  Lent  week-days ;  The  sacrifices,  Passiontide ; 

1  There  is  a  possibility  that  the  rubric  before  the  Venite  may  cover 
an  office-hymn  at  this  point ;  for  it  seems  to  imply  that  when  it  is 
sung  in  the  ordinary  course  of  the  Psalms  on  the  19th  day  it  occupies 
a  different  position  from  that  which  it  ordinarily  holds.  This  it  would 
do  if  an  office-hymn  were  sung  ;  for  it  would  follow  the  hymn  on  the 
19th  day  and  precede  it  on  other  days. 

2  The  principle  of  using  the  Sentences  with  reference  to  the  season 
has  been  adopted  in  the  American  P.B.,  where  special  sentences  have 
been  added  for  Christmas,  Epiphany,  Good  Friday,  Easter,  Ascension. 
Whitsunday,  and  Trinity  Sunday. 


MATTINS  AND  EVENSONG  237 

Rend  your  heart,  Lent  Sundays;  To  the  Lord,  Great 
Feasts ;  0  Lord,  correct,  Vigils  and  Occasions  of 
Mourning  and  Humiliation  ;  Repent  ye,  Advent ;  /  will 
arise,  Ordinary  Sundays  at  Mattins  ;  Enter  not,  Holy- 
days  ;  Lfwe  say.  Ordinary  Sundays  at  Evensong. 

There  is  no  sanction  for  the  omission  of  the  Exhorta- 
tion on  Sundays,  but  the  Shortened  Services  Act,  in 
allowing  its  omission  on  week-days  (except  Christmas, 
Ascension,  etc.),  follows  a  sound  principle.  The  Ex- 
hortation should  be  either  said  in  its  entirety  or 
omitted;  there  is  no  authority  for  its  abbreviation, 
and  such  tampering  with  any  form  introduces  a  most 
dangerous  principle. 

There  is  some  doubt  ^  as  to  whether  the  words  '  after 
the  minister'  should  be  taken  as  meaning  that  the 
people  are  to  say  each  clause  of  the  General  Confes- 
sion a  second  time,  which  is  certainly  a  clumsy  custom. 
The  most  seemly  way  for  the  people  to  say  it  'after' 
him  is  for  them  to  join  in  with  him  after  he  has 
said  the  opening  clause,  ^Almighty  and  most  merciful 
Father.'' 

A  deacon  may  say  Mattins  and  Evensong,  as  is 
recognised  by  the  Act  of  Uniformity  of  Charles  11. 
{^  22).  But  the  Absolution  is  to  be  pronounced  'by 
the  Priest  alone.'  ^  When  a  deacon,  therefore,  is  saying 
the  prayers,  a  priest  being  present,  the  deacon  will 
continue  to  kneel  while  the  priest  'standing'  pro- 
nounces the  Absolution,  after  which  the  deacon  will 
proceed  with  the  Lord's  Prayer.  But  when  no  priest 
is  present  the  deacon  must  proceed  straight  from  the 
Confession  to  the  Lord's  Prayer,  and  the  Absolution  be 
omitted  altogether. 

'  Procter  and  Frere,  370,  n. 

-  '  Priest'  was  substituted  for  '  Miniiter'  at  the  last  revision. 


238  THE  PARSON'S  HANDBOOK 

The  priest  should  always  turn  to  the  people  when  he 
says  the  Exhortation,  and  also  for  the  whole  of  the 
Absolution,  and  when  he  says  '■Praise  ye  the  Lord,'  and 
^ The  Lord  be  with  you.'  The  rubric  about  the  lessons 
is  clear  that  the  reader  shall  '  so  stand  and  turn  himself 
as  he  may  best  be  heard  of  all  such  as  are  present ' ; 
the  lessons  therefore  should  be  read  as  audibly  and  as 
naturally  as  possible,  '  distinctly  with  an  audible  voice.' 
The  rubric  implies  that  the  prayers  need  not  be  said  in 
the  best  acoustic  position  ;  but  of  course  they  must  be 
pronounced  clearly,  reverently,  and  audibly. 

The  lessons  may  be  read  by  a  layman.  Up  to  1661 
the  rubric  had  '  the  minister  that  readeth,'  and  often 
that  minister  was  a  layman  (the  clerk  reading  at 
least  the  first  lesson).  In  1661  the  rubric  was  altered 
to  '  he  that  readeth,'  which  puts  the  matter  beyond 
dispute. 

The  reader  must  begin  and  end  the  lessons  according 
to  the  rubric,  '  Here  beginneth  such  a  Chapter,  or  Verse 
of  such  a  Chapter,  of  such  a  Book :  And  after  every 
Lesson,  Llere  endeth  the  First,  or  the  Second  Lesson.' 
One  constantly  hears  the  lessons  wrongly  announced, 
the  reader  giving  out  the  verse  in  the  wrong  place,  and 
adding  epithets  of  his  own  to  the  titles  of  the  Books 
of  the  Bible.  For  instance,  it  is  wrong  to  say,  '  Here 
beginneth  the  first  chapter  of  the  Book  of  Genesis  (or 
of  the  Book  Genesis)  at  the  twentieth  verse ' :  it  should 
be,  following  the  rubric  and  the  titles  of  the  Authorised 
Version,  '  Here  beginneth  the  twentieth  verse  of  the 
first  chapter  of  Genesis.'  If  the  reader  really  wishes  to 
introduce  the  word  '  book '  he  must  say  the  whole 
formula,  '  the  first  book  of  Moses  called  Genesis,' 
which  he  will  hardly  care  to  do.  Similarly  he  will  say, 
'  Here  beginneth  the  first  chapter  of  the  Proverbs ' ; 


MATTINS  AND  EVENSONG  239 

but  where  our  Bible  has  '  book,'  he  will  use  it,  as  '  The 
Book  of  Joshua.'  It  may  be  noticed  that  the  books  of 
the  minor  prophets  are  called  by  their  names  alone, 
'  Rosea,'  '  Joel,'  etc.,  while  the  others  are  '  The  Book 
of  the  Prophet  Isaiah '  (and  so  also  with  Jeremiah  and 
Ezekiel),  '  The  Lamentations  of  Jeremiah,'  and  '  The 
Book  of  Daniel'  One  frequently  hears  'The  first 
Book  of  Kings '  or  '  of  Chronicles '  announced ;  when 
it  should  be  '  The  first  Book  of  the  Kings '  or  '  The 
second  book  of  the  Chronicles,'  etc.  In  the  New 
Testament  the  word  '  holy '  is  often  interpolated  both 
in  its  English  and  Latin  form  ;  thus  '  The  Holy  Gospel 
according  to  St.  Matthew '  is  wrong,  and  '  The  Epistle 
of  St.  James'  is  wrong.  The  titles  provided  by  the 
Church  are  '  The  Gospel  according  to  St.  Matthew, 
and  'The  General  Epistle  of  James.'  The  R.V.  uses 
the  same  headings  as  the  A.V.,  and  does  not  help  us 
in  the  case  of  the  Epistle  to  the  Hebrews.  The  words 
'  Holy  Gospel '  are  used  only  of  the  liturgical  gospel  at 
the  Eucharist,  when  the  formula  is,  '  The  holy  Gospel 
is  written  in  the  twenty-first  chapter  of  St.  Matthew, 
beginning  at  the  first  verse,'  the  word  'holy'  being 
used  once  only  (see  also  p.  314).  In  the  liturgical 
Epistle,  there  seems  to  be  some  reason  for  always 
using  the  word  'Saint,'  since  we  find  it  when  the 
Epistle  heading  is  not  abbreviated  as  in  those  for  the 
first  three  Sundays  after  Trinity. 

Opinions  are  divided  as  to  the  use  of  the  Revised 
Version  for  the  Lessons,  and  it  is  not  within  the 
province  of  this  book  that  I  should  give  my  own.  It 
is  sufficient  to  state  that  the  Bishops  allow  it,  and  that 
the  Upper  House  of  Convocation  of  the  Province  of 
Canterbury  passed  in  1899  a  unanimous  resolution 
that  the  use  of  the   R.V.   'where  this  is  desired  by 


240  THE  PARSON'S  HANDBOOK 

clergy  and  people,  is  not  open  to  any  well-founded 
objection,  and  will  tend  to  promote  a  more  intelligent 
knowledge  of  Holy  Scripture.' 

There  was  an  old  custom  of  bowing  not  only  at  the 
words  Holy,  Holy,  Holy}  in  the  Te  Deum,  but  also  at 
the  verse  When  thou  tookest  upon  thee^  and  at  the 
prayer  We  therefore  pray  thee.^ 

When  anthems  are  sung  it  is  better  for  the  congrega- 
tion not  to  stand  for  them.  They  are,  like  the  sermon, 
given  for  the  edification  of  the  people,  who  should 
therefore  adopt  the  position  best  suited  for  hearing 
them.  No  outward  action  of  the  body  should  be 
without  meaning,  if  it  is  to  be  '  pious  in  itself,  profit- 
able to  us,  and  edifying  to  others.'  Standing  has 
always  been  a  solemn  act  of  reverence  in  church, 
almost  as  solemn  as  kneeling,  and  there  can  be  no 
place  less  appropriate  for  such  an  act,  and  no  place 
where  its  adoption  is  more  likely  to  destroy  its  mean- 
ing, than  the  singing  of  the  anthem,  even  in  these 
music-worshipping  days. 

When  there  are  any  specially  to  be  prayed  for,  or 
any  who  desire  to  return  thanks,  the  custom  is  for  the 
minister  to  announce  their  names  before  commencing 
the  Prayer  for  All  Conditions  or  the  General  Thanks- 
giving. He  then  uses  in  the  prayer  the  sentence  in 
brackets. 

1  '  And  for  by  cause  that  angels  praise  God  in  great  reverence 
therefore  ye  inchne  when  ye  sing  their  song.' — Mirroure  of  our  Lady, 
119. 

2  '  Here  ye  incline,  both  in  token  and  in  reverence  of  our  Lord's 
meek  coming  down  for  to  be  man.  .  .  .' — Ibid.  120. 

3  '  All  this  verse  ye  incline  for  two  causes.  One  for  here  ye  begin 
first  in  this  hymn  to  pray.  Another  cause  is  in  worship  of  .  .  .  the 
holy  Blood  of  our  Lord.' — Ibid,  121. 


MATTINS  AND  EVENSONG  241 

FESTAL  EVENSONG. 

For  convenience,  I  shall  treat  here  of  the  more 
elaborate  form  of  Evensong,  which  should  be  called 
Festal  ('qu  an  do  chorus  regitur');i  since  for  the  plain 
service  the  directions  as  to  Mattins  will  suffice.  As 
for  the  Canticles,  Magnificat  and  Ahinc  Dimitfis  should 
always  be  sung  ;  they  are  (with  Benedictus)  the  Evan- 
gelical Canticles,  and  have  from  time  immemorial 
formed  part  of  the  daily  offices  of  the  Church ;  it  will 
be  noticed  that  the  rubrics  do  not  order  them  to  be 
replaced  by  the  alternative  psalms  when  they  occur 
also  in  the  lessons  for  the  day,  as  they  do  in  the  case 
of  Benedictus. 

The  candles  will  be  lit  as  for  Mattins,  no  difference 
being  made  whether  the  service  is  Festal  or  not.  In 
the  vestry  the  two  taperers  will  be  ready  with  their 
candles  lighted.  If  the  bases  of  the  candlesticks  are 
separate,  they  will  be  placed  in  readiness  at  the  choir- 
step  (or  near  the  altar-rails  in  a  small  church).  A 
special  seat  will  be  prepared  for  the  priest :  this  seat 
will  be  set  apart  in  some  conspicuous  and  convenient 
place  in  the  northern  part  of  the  chancel,  or,  as  is  often 
more  convenient,  in  the  southern  part.-     It  had  best 

1  When  there  were  rulers  of  the  choir,  i.e.  on  Sundays  and  all  feasts 
except  the  few  '  Simples  of  the  Third  Class,'  incense  was  used  and  the 
Collects  were  said  at  the  choir-step.  On  other  days  '  sacerdos  in 
coUectis  dicendis  locum  nee  habitum  mutet  ad  vesperas  nee  ad 
matutinas :  preterea  non  incensatur  altare.'— Co«5. ,  97.  In  the 
Customary,  however  (97),  the  Collects  are  said  at  the  step,  but  still 
'  absque  ceroferariis '  and  without  change  of  vestments. 

•  This  seat,  the  '  stallo  huic  officio  di;putato'  of  Cons.,  44,  and 
Ctisl.,  184,  to  which  some  versions  of  the  Customary  add  '  in  sinistra 
parte  chori,'  while  some  have  '  in  stallo  sacerdotali  ebdomadario. '  It 
is  worth  observing  that  the  ceremonial  of  the  Dominicans  still  gives 
the  ofliciant  three  possible  seats,  '  Eat  sessum  in  sede  Prioris,  in  parte 

Q 


242  THE  PARSON'S  HANDBOOK 

be  a  straight-backed  chair  and  not  too  high,  so  that  the 
priest  can  easily  swing  his  cope  over  the  back  when  he 
sits  down.  On  either  side  may  be  placed  a  seat  and 
kneeling-mat  for  the  taperers ;  and  in  front  of  the 
priest's  seat  will  be  a  faldstool  to  hold  his  books  and  to 
admit  of  his  kneeling  as  the  rubric  directs  after  the  Creed. 
The  servers  may  vest  in  albes,^  rochets,  or  surplices. 
Albes  should  always  be  worn  with  amices  and  girdles, 
and  should  reach  to  the  feet :  servers  should  not  be 
allowed  to  wear  them  unless  they  are  long  enough. 
They  may  be  ornamented  in  more  than  one  way, 
and  each  way  is  pretty :  they  may  be  fully  apparelled 
with  apparelled  amices ;  or  the  amice  only  may  be 
apparelled  and  the  albe  quite  plain ;  or  the  girdle 
may  be  a  broad  band  of  coloured  silk  fastened  with 
buckle  or  hooks ;-  or  the  albes  themselves  may  be 
of  white  silk.  The  use  of  a  coloured  girdle  is  best 
restricted  to  small  boys ;  but  the  gracefulness  of  the 
albe  for  men  even  more  than  for  boys  is  greatly 
increased  by  the  use  of  a  broad  and  flat  girdle  (of 
white  linen  or  silk  for  men,  which  keeps  the  middle  of 
the  albe  to  the  figure  and  prevents  it  bulging.  For  use 
under  tunicles,  etc.,  linen  rope  is,  however,  best. 

dextra,  vel  si  adsit  Magister  Ordinis,  sedeat  in  sinistra,  vel  eliam  in 
sede  media  inter  utrunique  chorum.' — Caer.  Dom.,  335. 

1  '  Whenever  there  were  rulers  of  the  choir '  tlie  taperers  and  thurifer 
went  out  of  the  choir  and  put  on  albes  and  amices  during  Evensong. — 
Cons.,  43,  112,  182.  They  wore  albes  also  at  processions  after 
Evensong  (Proc.  Sar.,  128),  and  at  funeral  processions  {Cons.,  207). 
Surplices  are  constantly  mentioned  for  boys  who  sang  special  vcrsicles, 
etc.,  .for  the  book-boy  {e.g.  158)  and  the  boy  with  holy-water,  but 
for  the  taperers  and  thurifers  the  albe  is  always  mentioned.  This, 
however,  is  only  for  a  cathedral  church. 

-  For  instances  of  broad  girdles  fastened  with  buckles  or  hooks,  and 
sometimes  of  silk  and  coloured,  in  the  thirteenth  and  following  cen- 
turies, see  Rock,  Chiiych  of  our  Fathers,  i.  488-92.  Coloured  girdles, 
often  iuihe  form  of  sashes,  are  still  common  in  France. 


MATTINS  AND  EVENSONG  243 

Here,  then,  are  four  kinds  of  dress  for  the  servers, 
which  may  be  indefinitely  varied  by  the  use  of  apparels 
of  different  colours  at  different  seasons  of  the  year. 
There  are  also  three  different  kinds  of  rochets,  which 
makes  eight,  and  the  surplice  (only  its  beauty  will 
be  lost  unless  it  is  very  long  and  full),  which  makes 
nine.  This  surely  gives  even  the  most  fanciful  person 
enough  choice  of  really  beautiful  things,  without  adopt- 
ing ugly  foreign  vestments  that  are  rapidly  becoming 
obsolete, — and  (may  it  be  added  ?)  without  introduc- 
ing scarlet  cassocks.  Black  cassocks  (double-breasted 
of  course  for  servers  and  choristers  as  well  as  clergy) 
are  generally  to  be  preferred  to  coloured  ones.  It  has 
been  questioned  whether  there  is  any  precedent  for 
scarlet  cassocks,  and  they  certainly  play  havoc  with  the 
general  colour  effect  of  the  vestments  and  decorations. 
Of  course,  when  they  are  worn  under  proper  surplices, 
very  little  of  them  is  seen,  and  they  are  harmless 
enough;  but  the  sort  of  mind  that  likes  the  glare  of  a 
scarlet  cassock  likes  to  have  plenty  of  it,  and  the  result 
is  sometimes  excruciating. 

Red  slippers  are  certainly  not  to  be  commended,  nor 
are  gloves,  which  are  condemned  even  by  Baldeschi. 
The  servers  may  wash  their  hands  instead.  Albes 
should  not  be  of  a  semi-transparent  material  (for  the 
display  of  the  red  cassock),  nor  should  they  ever  be 
worn  without  amices.  If  the  trouble  of  amices  is  too 
much  for  the  servers,  then  let  them  wear  rochets. 
Albes  should  be  girt  about  the  middle  of  the  waist ; 
anciently  they  were  worn  very  long  and  pulled  back 
over  the  girdle  to  reduce  them  to  the  required  length, 
an  arrangement  that  is  not  easy  to  make  graceful, 
perhaps  because  of  the  different  texture  of  modern 
linen.     It  is  therefore  best  for  practical  reasons  that 


244  THE  PARSON'S  HANDBOOK 

each  server  should  have  his  albe  fitted  to  him  exactly, 
unless  the  albes  are  of  very  fine  and  soft  material. 

To  put  on  an  apparelled  amice  it  should  be  laid  on 
a  table,  and  given  a  double  fold  under  the  apparel  and 
of  the  same  breadth ;  it  is  then  laid  on  the  top  of  the 
head  with  the  apparel  outside,  the  unfolded  part  of  the 
amice  falling  over  the  back  of  the  head;  the  tapes, 
which  have  been  hanging  by  either  cheek,  may  then 
be  crossed,  taken  round  the  neck  rather  tightly  (com- 
pletely hiding  the  collar),  and  brought  round  to  the 
front,  when  they  are  crossed  again  and  brought  round 
the  back  and  tied  round  the  waist.  (Thus  the  tape 
which  hangs  down  the  right  side  is  drawn  to  the  left 
side  of  the  neck  and  round  the  back  till  it  hangs 
again  on  the  right  side ;  it  then  passes  under  the 
left  arm,  round  the  back  of  the  waist  to  the  front, 
where  it  is  tied  to  the  other.  The  operation  is 
really  quite  as  easy  as  putting  on  a  collar  and  tie  in 
the  morning.) 

A  simpler  way  is  to  omit  the  passing  of  the  tapes 
round  the  neck,  crossing  them  at  once  over  the  breast. 
The  collar  in  this  case  does  not  stand  quite  so  clear 
of  the  neck,  but  it  falls  lower  in  front  and  hides 
the  neck  less,  which  is  perhaps  an  advantage.  The 
amice  will  be  kept  on  the  head  till  the  other  vest- 
ments are  on,  when  the  apparelled  edge  is  pulled 
back,  so  that  it  forms  a  collar  standing  up  well  out- 
side the  albe  and  other  vestments.^  No  loops  are 
needed  on  the  amice,  but  the  tapes  must  be  about  78 
in.  long. 

It  may  be  convenient  to  state  here  that  when  there 

1  The  apparel  is  tacked  on  to  the  amice  on  all  sides,  not  on  the  top 
side  only ;  as  it  is  not  meant  to  fall  down  in  the  shape  of  an  Eton 
collar. 


MATTINS  AND  EVENSONG  245 

are  rulers  of  the  choir,  these  officials  will  have  a  lectern 
and  stools  in  the  midst  of  the  choir,  whether  the 
service  be  Mass,  Mattins,  or  Evensong.^  They  will 
wear  copes  of  the  colour  of  the  day ;  they  may  hold 
staves ;  and  they  will  follow  the  same  rules  for  stand- 
ing, kneeling,  and  sitting  as  the  choir.- 

There  is  no  English  authority  for  a  'boat-boy'  to 
accompany  the  thurifer ;  nor  for  the  subtleties  of 
'double  swings'  in  censing. 

The  clergy  (in  surplice,  hood,  and  tippet),  the  rulers 
(in  surpHce  and  cope),  the  choristers  (in  surplice), 
being  in  their  places,  one  of  the  clergy  will  commence 
the  service  as  usual  from  his  own  stall.  The  service 
will  proceed  as  on  ordinary  occasions  till  the  middle  of 
the  Psalms,  when  the  taperers  and  thurifer  (who  have 
hitherto  sat  in  the  choir  or  other  convenient  place, 
wearing  their  surplices)  will  go  into  the  vestry  and  put 
on  their  albes  and  amices.^  Shortly  before  the  Magni- 
ficat the  officiant  will  go  out  into  the  vestry  and  put  a 
cope  over  his  surplice,  hood,  and  tippet;'*  the  taperers 
meanwhile  will  enter  the  chancel  the  short  way,  and  go 
up  to  the  altar  step,  whence  they  take  up  their  candles.^ 
The  priest  then  enters  the  chancel  the  short  way  (pre- 
ceded by  the  thurifer),  and  the  taperers  come  down 
and  meet  him  at  the  communion  rails  {i.e.  the  step 
between  choir  and  presbytery).  The  priest  puts  incense 
into  the  censer,  after  which  he  goes  up  to  the  altar 
with  the  taperers  and  thurifer,  and  kneels  down  for  a 

'  Cons.,  74,  117.  -  Ibid.  i8. 

^  '  Post  tercium  psalmum  trcs  .  .  .   egiediantur  ut  se  induant, 
duo  ad  deferendos  cereos,  tercius  ad  thuribulum.' — Cons.,  43. 

*  '  In  penultimo  versu  ymni  exeat  sacerdos  in  veslibulum  ad  capam 
sericam  sumendam.' — Cust.,  44. 

*  '  Interim  autem   ceroferarii   introeant,   at,  acceptis  candelabris, 
veniant  obviam  saccrdoli  ad  gradum  presbiterii." — Cons.,  44  continued. 


246  THE  PARSON'S  HANDBOOK 

moment.^  He  then  censes  the  altar,  first  in  the  midst, 
then  at  the  south  part,  then  at  the  north  part ;  he  then 
walks  round  the  altar  on  the  pavement,  censing  as  he 
goes.-  Returning  to  the  front  of  the  altar,  he  bows  to 
it ;  the  taperers  and  thurifer  (who  have  been  standing 
before  the  altar  on  the  pavement  during  the  censing) 
then  precede  him  to  his  appointed  seat.^  Here  he  is 
censed  by  the  thurifer,  after  which  the  thurifer  censes 
the  rulers  and  then  the  choir  in  order,^  bowing  to  those 
whom  he  censes.''  The  thurifer  then  takes  his  censer 
back  to  the  sacristy,  and  returns  to  his  seat  in  a  con- 
venient place. 

The  priest  then  sits  for  the  Second  Lesson,  a  taperer 
being  seated  on  either  side  of  him.  He  takes  the  rest 
of  the  service  as  usual,  kneeling  and  standing  as  the 
rubrics    direct,    until   the   conclusion    of    the   Lord's 

1  '  Deinde  sacerdos  ponat  thus  in  thuribulo  benedicendo,  et  pro- 
cedat  ad  altare,  et  facta  genufleccione  ante  altare,  illud  incenset.' — 
Ibid.  We  learn  from  Cust.,  114,  where  this  same  part  of  the  service 
is  described,  that  he  knelt  down  on  both  knees  (see  also  Cust.,  183). 

2  '  Primo  in  medio,  deinde  in  dextera  parte,  postea  in  sinistra  ; 
exinde  ymaginem  beate  marie,  et  postea  archam  in  quo  continentur 
reliquie:  deinde  thurificando  altare  circumeat.' — Ibid,  continued. 
Where  there  is  no  clear  path  on  the  pavement  round  the  altar,  this 
latter  ceremony  should  be  omitted.  There  was  no  doubt  some  lati- 
tude in  the  manner  of  censing.  Cust.,  183,  has  '  ter  in  medio,'  '  ter 
in  dextra  parte,'  'ter  in  sinistra  parte,'  and  some  versions  have  after 
this  '  deinde  iterum  in  medio.' 

^  '  Hoc  peracto  sacerdos  accedat  ad  extremum  gradum  ante  altare 
et  ad  altare  se  inclinet :  et,  precedentibus  ceroferariis  et  thuribulo,  in 
stallo  huic  officio  deputato  se  recipiat.' — Ibid,  continued. 

■*  '  Deinde  puer  ipsum  sacerdotem  ibidem  in  stallo  suo  incenset : 
postea  rectores  chori  incipiens  a  principali  :  deinde  superiorem  gradum 
ex  parte  decani,  incipiens  ab  ipso  decano  :  postea  superiorem  gradum 
ex  parte  cantoris  eodem  ordine :  exinde  secundas  formas  et  primas 
formas  secundum  ordinem.' — Ibid,  continued. 

^  '  Ita  ut  puer  ipse  singulos  incensando  illos  inclinet." — Ibid. 
conti7iued. 


MATTINS  AND  EVENSONG  247 

Prayer.  The  taperers  must  always  see  that  he  is 
provided  with  the  necessary  books,  open  at  the  right 
places.  The  Versicles  and  Collects  are  then  said 
solemnly,  as  follows : — The  priest,  preceded  by  the 
taperers,  goes  to  the  midst  of  the  choir  and  stands  at 
the  choir-step,^  where  he  is  met  by  a  boy  in  a  surpUce 
carrying  a  Prayer  Book  -  (with  a  marker  at  the  Versicles 
and  another  at  the  Collect  for  the  day).  The  taperers 
take  up  their  candles  and  stand  on  either  side  of  the 
priest,  turned  towards  him,  holding  their  candles  so  as 
to  shed  light  on  the  book."  (If  the  chancel  is  lighted 
as  it  should  be  this  may  be  a  necessity,  for  there  may 
not  be  enough  light  to  read  by  in  the  midst  of  the 
choir,  the  light  being  concentrated  in  the  stalls.)  The 
book-boy  holds  the  Prayer  Book  at  a  convenient  height 
for  the  priest  to  read.  The  priest  chants  the  Versicles 
and  Collects,^  after  which  he  and  the  servers  kneel, 
and  then  go  out  and  take  off  their  vestments. 

The  ceremonial  is  now  over,  and  anything  that 
follows  the  Third  Collect  will  be  said  by  one  of  the 
clergy  from  his  stall,  the  priest  and  servers  being  now 
in  their  usual  choir  vestments  and  at  their  usual  places. 
There  is,  however,  no  reason  at  all  for  the  altar  lights 

1  'Sacerdos  ad  gradum  chori  accedat.' — Cons.,  45.  The  'gradiis 
chori '  at  Salisbury  was  west  of  the  'gradus  presbyterii,'  and  lay  between 
the  easternmost  choir-stalls.  Even  in  a  small  church  the  priest  should 
stand  outside  the  altar-rails. 

2  '  Et  puer  ebdomadarius  leccionis  in  superpelliceo  deferat  librum 
ad  dicendam  orationem,  ceroferariis  eidem  sacerdotis  assistentibus.' — 
/bid.  contitiued.     This  boy  is  omitted  in  Cusf.,  117. 

*  '  Ceroferariis  ad  cum  conversis,  unns  a  de.xtris  et  alius  a  sinistris  : 
quod  per  totum  observetur  ad  vesperas  et  ad  matutinas  quando 
chorus  regitur." — Cusl.,  117. 

■•  For  the  proper  way  of  inflicting  the  Collects,  see  Palmer,  T/ie 
Canticles,  23.  (Bound  up  with  Palmer's  Fsalicr.  London  :  Geo. 
Bell  and  Sons.)     They  are  generally  inflected  wrongly. 


248  THE  PARSON'S  HANDBOOK 

being  put  out  before  the  end  of  the  service.  I  have 
already  given  my  opinion  that  the  minister  should 
stand  for  these  prayers,  and  should  say  them  without 
note. 

Certain  rites  and  ceremonies  which  have  been  added 
to  Evensong  need  a  few  words  of  comment.  A 
hymn  and  sermon  are  generally  tacked  on  after  the 
the  Grace.  This  is  surely  due  to  an  insufficient  study 
of  the  Prayer  Book.  The  rubrics  both  as  to  Baptism 
and  the  Catechism  clearly  intend  any  such  addition  to 
the  service  to  be  inserted  between  the  Second  Lesson 
and  Nu7ic  Dimittis.  I  venture  to  think  that  the  religion 
of  England  would  have  been  in  a  far  better  condition 
than  it  now  is,  if  the  clergy  had  obeyed  the  most 
important  rubric  that  '  the  Curate  of  every  Parish  shall 
diligently  upon  Sundays  and  Holy-days,  after  the 
Second  Lesson  at  Evening  Prayer,  openly  in  the  church 
instruct  and  examine.'  At  the  present  day  there  are 
many  churches  where  this  would  be  profitably  done  at 
once.^  But  in  all  churches  these  two  points  of  the 
rubric  should  at  once  be  put  into  effect ;  first,  the 
discourse  at  Evensong  should  be  an  instruction  and  not 
a  sermon,  and  secondly  that  it  should  be  after  the 
Second  Lesson  and  not  after  the  conclusion  of  Even- 
song. The  gain  to  us  of  thus  escaping  from  the  con- 
ventions of  the  sermon,  and  learning  instead  to  instruct 
our  people  (who  stand  in  the  direst  need  of  systematic 
teaching),  would  be  very  great. 

After  the  sermon  a  hymn  is  generally  sung,  and  a 
collection  made.  This  will  follow  directly  on  the  Grace, 
if  the  instruction  is  given  in  the  proper  place. 

In  some  churches  the  alms  are  ceremonially  pre- 
sented at  the  altar,  and  the  ceremonies  are  often  of  a 
1  See  p.  388. 


MATTINS  AND  EVENSONG  249 

rather  idolatrous  nature,  the  dish  being  solemnly 
elevated,  signed  with  the  cross,  and  afterwards  carried 
out  with  the  utmost  reverence  by  the  priest  at  the  tail 
of  a  procession.  Now  all  this  is  absolutely  un- 
authorised and  inappropriate :  nor  does  it  look  well 
for  the  priest  to  carry  out  the  alms-bason  as  if  it  were 
his  own  private  booty.  The  elevation  of  the  alms 
even  at  Mass  is  without  authority ;  and  it  is  a  serious 
abuse  to  introduce  a  peculiar  Eucharistic  ceremony 
into  Evensong.  One  would  think  that  the  clergy  were 
bent  on  the  ultimate  introduction  of  Evening  Com- 
munions when  one  sees  a  priest  vested  in  a  sacra- 
mental stole,  presenting  the  alms  at  the  altar,  and  then 
giving  the  Mass-blessing,  and  not  content  with  this, 
actually  speaking  of  this  ceremony  (and  sometimes 
even  of  the  coins  themselves)  as  '  the  Oifertory.' 

The  collection,  therefore,  having  been  made,  a 
server  will  receive  it  in  a  bason  at  the  chancel-steps, 
and  will  carry  it  direct  to  the  churchwarden's  vestry. 

There  is  no  reason  why  the  clergy  and  choir  should 
not  go  out  at  the  conclusion  of  the  hymn.  But  the 
custom  of  ending  the  service  with  a  blessing  is  an 
innocent  one,  and  will  probably  continue.  It  seems 
best  in  this  case  for  the  priest  to  go  to  the  pavement 
in  front  of  the  altar  at  the  conclusion  of  the  hymn, 
and  standing  there,  to  say,  The  Lord  he  zvith  you,  and 
after  the  response.  Let  us  pray  and  some  appropriate 
collect.  The  people  being  thus  given  time  to  kneel 
down  quietly,  and  to  pray,  the  priest  goes  up  to  the 
foot-pace  of  the  altar,  turns  and  pronounces  a  blessing. 
He  then  kneels  for  a  short  private  prayer,  goes  down 
from  the  altar  and  stands  at  one  side  on  the  pavement 
while  the  choir  bow  and  go  out.  The  Eucharistic 
blessing   should    not    be   used,   neither  should   it   be 


250  THE  PARSON'S  HANDBOOK 

mutilated  and  one-half  used :  it  always  occurs  in  the 
Prayer  Book  in  connection  with  Communion.  The 
Prayer  Book  does  indeed  give  a  form  of  blessing  for 
the  bishop  at  the  end  of  the  Confirmation  service  like 
the  second  half  of  the  Mass-blessing,  but  with  a 
difference  in  the  last  words — '  be  upon  you,  and  remain 
with  you  for  ever.''  At  the  end  of  the  Commination 
service  it  gives  another — '  The  Lord  bless  us,  and  keep 
us ;  the  Lord  lift  up  the  light  of  his  countenance  upon 
us,  and  give  us  peace,  now  and  for  ever7nore,^  which 
might,  with  the  permission  of  the  Ordinary,  be  put 
into  the  second  person.  It  hardly  seems  suitable  to 
use  the  beautiful  Commendation  in  the  office  for  the 
Visitation  of  the  Sick  ('  Unto  God's  gracious  mercy,' 
etc.)  for  ordinary  public  occasions.  Another  simple 
and  suitable  blessing  is,  '  God  the  Father,  God  the  Son, 
and  God  the  Holy  Ghost  bless,  preserve,  and  keep  you, 
this  night  and  for  evermore.'  As  there  is  no  authority 
for  any  blessing  at  all  at  the  conclusion  of  Evensong, 
permission  ought  to  be  sought  in  any  case. 

If  Evensong  be  Festal  every  Sunday,  it  will  be 
convenient  to  mark  festivals  and  red-letter  Saints' 
days  ^  by  a  Procession,  for  which  Chapter  viii.  of  this 
book  may  be  consulted. 

1  There  is  no  need  for  us  to  follow  the  cathedral  use  of  Salisbury, 
as  to  the  occasions  for  processions,  in  a  parish  church,  where,  for 
instance,  Saturday  Evensong  processions'  are  generally  out  of  the 
question.  The  matter  rests  with  the  discretion  of  the  parson,  who 
may  safely  follow  the  reasonable  and  common  practice  here 
suggested. 


PLATE  X. 


PRIEST  IN  PROCESSIONAL  XESTMEN'TS. 


CHAPTER   VII 

THE    LITANY 

The  Litany  is  to  be  said  on  Wednesdays  and  Fridays 
as  well  as  Sundays.  No  direction  is  given  in  our  book 
as  to  where  or  how  the  Litany  is  to  be  '  sung  or  said  ' ; 
but,  from  the  ist  year  of  Edward  vi.  to  the  time  of 
Cosin  (p.  63)  it  was  several  times  appointed  to  be  said 
in  a  special  place  in  the  midst  of  the  church,  and  a 
faldstool  is  mentioned.  A  rubric  in  the  Commination 
also  speaks  of  '  the  place  in  which  they  are  accustomed 
to  say  the  Litany,'  and  directs  the  '  Clerks '  (in  this 
sense  the  singing  men)  to  kneel  with  the  priest  at  the 
same  place.  The  choir-men  and  chanters  (or  the 
chanters  only)  may  therefore  kneel  in  the  middle  alley 
on  either  side  of  the  faldstool,  or  to  the  east  of  it  if 
necessary.  In  some  large  churches  it  may  be  found 
more  convenient  for  the  faldstool  to  be  in  the  choir 
itself,  as  was  sometimes  the  custom,^  and  still  is  in 
some  cathedrals. 

But  in  such  churches  it  will  be  better  to  sing  the 
Litany  in  procession.     This  was  the  old  custom,^  and 

'  Robertson,  The  Liturgy,  135.  Chamljeis,  Divine  Worship, 
illust.,  p.  97,  129,  181,  209. 

2  The  Edwardian  Injunction  to  sing  it  kneeling  'was  evidently  not 
meant  to  Ix;  of  permanent  and  universal  authority  :  since  even  in  the 
early  years  of  Elizabeth  the  English  Litany  was  commonly  sung  in 

251 


252  THE  PARSON'S  HANDBOOK 

there  is  nothing  against  it  in  the  Prayer  Book.^  It 
brings  out  the  meaning  of  the  Litany  in  a  way  that 
nothing  else  can  do,  and  helps  the  people  to  keep  up 
their  attention.  The  procession  should  be  arranged 
with  stations  as  follows : — The  Invocations  are  sung 
standing  in  the  midst  of  the  choir  before  the  altar.  At 
Remember  not  all  turn,  and  the  procession  starts  in  the 
same  order  and  vestments  as  in  other  processions 
before  Mass,  but  it  may  be  found  more  convenient  to 
dispense  with  the  cross,-  in  which  case  the  collet  will 
hold  a  book  like  all  the  rest.  The  chanters  may  walk 
behind  the  priest  at  the  head  of  the  choir,  and  will 
sing  the  Deprecations,  Obsecrations,  and  Intercessions 
as  they  go,  the  clergy,  choir,  and  people  answering. 
In  most  churches  a  long  procession-path  will  be 
needed,  first  down  the  sputh  alley,  then  up  the  middle 
alley,  down  the  north  alley,  and  up  the  middle  again 
for  the  prayers.  The  procession  should  go  very 
slowly,  and  be  timed  to  reach  the  Rood-screen  for  Son 
ofGodoxid.  the  Kyries.     Then  a  station  is  made  before 

Procession  at  S.  George's,  Windsor,  on  S.  George's  Day,  by  the 
knights  of  the  Garter,  and  priests  and  clerks  in  copes  and  some  of 
them  in  almuces.' — Procter  and  Frere,  423.  This  processional  use 
was  continued  till  the  triumph  of  Puritanism  at  the  end  of  Charles  i.'s 
reign,  at  Whitehall  as  well  as  Windsor. 

1  During  the  work  of  revision  in  1661  a  direction  to  kneel  was 
inserted,  but  was  struck  out  when  the  Prayer  Book  reached  its  final 
form.  —  Ibid. 

2  In  the  processional  Litany  before  Mass  on  Lent  ferias  it  was  '  sine 
cruce'  [Cons.,  141)  ;  at  the  Rogations  a  banner  was  carried  instead  of 
the  cross  {ibid.  172).  At  the  Easter  procession  to  the  font  a  cross 
was  carried  and  the  special  Five-fold  Litany  sung  {ibid.  150).  There 
was  also  a  procession  after  None  on  the  Wednesdays  and  Fridays  in 
Lent  at  which  there  was  neither  cross  nor  incense,  but  there  were 
still  taperers  (Chambers,  Divine  Worship,  199).  At  the  Saturday 
evening  processions  at  Salisbury,  there  were  taperers  and  incense,  but 
no  cross.     Cons.,  178. 


THE  LITANY  253 

the  Rood,  and  the  Lord's  Prayer,  Versicle,  and  Collect 
are  said  by  the  Priest,  during  which  it  is  convenient 
for  all  in  the  procession  to  remain  standing.  At  the 
antiphon  Exsurge  Domiiie  all  go  slowly  up  into  the 
choir,  where  the  Suffrages  (^  From  our  enemies^  etc.) 
are  sung  by  the  chanters  and  choristers  alternately. 
The  priest  then  says  the  versicle  and  concluding 
prayers  standing  at  the  choir-step  (between  choir  and 
presbytery),  after  which  all  go  to  their  usual  places.^ 
Care  must  be  taken  by  the  verger,  who  times  the 
procession,  that  it  shall  arrive  at  the  Rood  at  the 
end  of  the  Intercessions.  This  can  be  easily  done  if 
his  book  is  marked  to  show  when  the  various  points 
in  the  church  should  be  reached.  During  the  pro- 
cession the  people  should  kneel  in  accordance  with 
Canon  18.'- 

There  is  no  reason  why  the  first  part  of  the  Litany 
should  be  sung  by  the  priest,  though  of  course  there 
can  be  no  objection  to  his  doing  so  when  necessary : 
it  is  still  the  custom  in  some  cathedrals  for  lay-clerks 
to  sing  it : "  and  in  the  Prayer  Book  the  priest  is  not 
mentioned  till  the  Lord's  Prayer  {i.e.  at  the  first 
station  in  the  processional  use).  The  Litany  may 
therefore  be  sung  by  two  chanters,  the  clerks  and 
people  answering,  up  to  the  last  Kyrie;  after  which 
the  priest  says  the  Our  Father  on  a  note  and  the 
clerks  and  people  join  in.  The  priest  then  says  the 
Versicle  and  the  Collect  O  God,  merciful  Father,  as 
the  rubric  directs ;  but  the  antiphon  and  suffrages 
which  follow  (6>  'Lord,  arise  to  Graciously  hear  us) 
may  be  sung  by  the  chanters  and  clerks  alternately, 

1  Palmer,  The  Litany,  3. 

'  See  p.  198.  It  is  clear  that  the  Canon  refers  to  the  people  who 
are  'then  present'  when  the  I.itany  is  sung,  and  not  to  those  whose 
business  it  is  to  sing  it.  ^  /ritual  Conformity,  23. 


254  THE  PARSON'S  HANDBOOK 

the  priest  not  being  mentioned  again  till  the  Versicle, 
O  Lord,  let  thy  mercy,  which  he  will  say  together  with 
the  three  last  prayers.  When  we  consider  how  care- 
fully the  priest's  and  other  minister's  parts  are  defined 
for  them  in  Mattins,  Evensong,  and  the  other  offices 
of  the  Prayer  Book,  it  seems  clear  that  the  omission  of 
all  mention  of  the  priest  in  the  first  part  of  the  Litany 
was  done  with  the  definite  intention  of  reserving  this 
part  to  lay  chanters.^  This  marked  change  in  the 
character  of  the  service  at  the  Paternoster  is  also  in 
favour  of  its  being  sung  in  procession.  Even  when  it 
is  sung  or  said  kneeling  in  the  midst  of  the  church, 
the  priest  should  stand  for  the  Versicle,  O  Lord,  deal 
not,  and  the  Collect ;  and  whenever  it  is  sung  all  should 
stand  to  begin  the  antiphon,  O  Lord,  arise,  and  enter 
the   choir   as   they   are   singing  it.-     The  concluding 

1  This  is  further  strengthened  by  the  Litany  in  the  Ordination 
Services,  where  the  'Bishop  is  specially  mentioned  in  the  rubrics  of 
both  services,  'Then  the  Bishop  .  .  .  shall,  with  the  clergy  and 
people  present,  sing  or  say  the  Litany,'  while  the  priest  is  still 
directed  to  say  the  Lord's  Prayer  and  Versicle. 

2  There  is  a  widespread  idea  that  the  Litany,  the  most  beautiful 
part  of  the  Praj^er  Book,  is  wearisome,  and  a  consequent,  most 
regrettable  tendency  to  omit  it.  It  may  be  wearisome  when  sung  in 
the  usual  dragging  and  monotonous  way,  but  not  when  its  beauty  is 
brought  out  by  proper  rendering.  Where  this  is  impracticable,  it 
may  be  read  without  note.  When  it  is  sung,  it  may  be  set  to  the 
beautiful  plainsong  music  of  the  Sarum  Processional  ('The  Litany 
and  Suffrages  with  the  Musick  from  the  Sarum  Processional': 
Plainsong  Society,  9  Berners  St.,  W.,  price  4d.),  which  of  course 
should  be  sung  after  the  manner  of  good  reading,  and  not  in  that 
style  of  chanting  which  a  modern  writer  has  compared  to  'an 
elephant  waltzing.'  In  this  setting  there  is  some  more  elaborate 
music,  but  only  in  the  antiphon  or  anthem,  and  following  suffrages 
which  are  sung  by  the  chanters.  The  points  of  the  service  are  fully 
brought  out  when  it  is  sung  to  the  old  tones  and  properly  divided  up 
between  chanters,  priest  and  people.  And  still  more,  when  it  is  sung 
in  procession.  In  churches  where  it  is  usually  said  or  sung  at  the 
faldstool,  it  might  be  sung  in  procession  on  Rogation  Sunday. 


THE  LITANY  255 

suffrages  will  then  be  sung  by  the  chanters  and  clerks, 
and  the  priest  will  stand  as  usual  at  the  choir-step  (in 
a  small  church  at  the  sanctuary-step)  to  say  the  Versicle 
and  Collects.  However  simply  the  Litany  may  be 
rendered,  the  priest  should  always  stand  up  from  O 
Lord,  deal  not  till  the  end  of  the  Litany. 

It  is  of  course  wrong  for  O  Christ,  hear  us  and  the 
Kyries  to  be  said  by  all  together.  They  must  be  said 
as  they  are  printed  a  second  time  by  the  people,  like 
any  other  response,  and  the  service  must  not  be 
mutilated  to  save  a  minute  fraction  of  time. 

The  omission  of  the  Amen  at  the  end  of  the  Collect 
0  God,  merciful  Father  is  an  error.  Until  the  last 
Revision,  Collects  were  printed  without  their  endings 
or  Amens,  the  clergy  being  left  to  the  traditional  use 
of  the  old  rules.^  In  1661  an  attempt  was  made  to 
supply  endings,  and  at  the  same  time  the  Amens  were 
written  after  the  Collects :  -  when  this  was  done  this 
Collect  in  the  Litany  escaped  notice.  That  it  was 
traditional  we  know  from  the  Litanies  of  1558-9  which 
print  this  Amen.  In  the  Book  Annexed  the  anthem 
Exsurge  is  not  printed  close  below  the  Collect,  but 
the  printers  now  place  it  as  near  to  the  Collect  as  the 
second  Exsurge  is  to  O  God,  we  have  heard,  with  the 
result  that  it  is  treated  as  a  new  sort  of  Amen  to  the 
Collect.:* 

It  seems  therefore  that  we  ought  to  sing  the  Amen 
at  this  place,  taking  it  as  understood.  Certainly  it  is 
one  of  those  points  which  the  Bishops  ought  to  settle 

1  Wliich  are  given  in  the  Use  ofSarum,  i.  240. 

'^  This  was  an  innovation,  thoiigli  it  may  well  have  been  necessary 
at  a  time  when  most  people  liad  forgotten  the  Church  services. 
Unfortunately,  the  endings  were  inadequately  supplied. 

3  Cf.  Pullan,  Hist,  of  B.C. P.,  178;  Procter  and  Prerc,  418;  and 
Eyre  and  Spottiswoode's  B.C. P.  from  the  Original  MS. 


256  THE  PARSON'S  HANDBOOK 

finally  for  us.  The  late  Archbishop  Benson  always 
said  the  Amen,  a  fact  which  is  mentioned  in  his  Life 
with  some  surprise  by  his  son,  who  was  evidently  in 
ignorance  of  the  reason. 

It  must  not  be  forgotten  that  in  the  Ember  weeks 
one  of  the  Ember  Prayers  must  be  inserted  before  the 
Prayer  of  St.  Chrysostom.  Any  of  the  other  special 
Prayers  may  be  inserted  when  they  are  being  used, 
except  of  course  the  prayer  for  All  Conditions :  the 
General  Thanksgiving  is  not  appropriate  to  the  Litany, 
which  is  a  penitential  service. 

The  Litany  is  intended  to  be  the  authorised  prelude 
to  the  Eucharist,  and  it  is  in  no  sense  an  appendage 
to  Mattins;^  the  practice  of  so  regarding  it  was  a 
gradual  result  of  the  neglect  to  celebrate  the  Sunday 
Eucharist.2  The  Shortened  Services  Act,  with  its 
instinct  for  liturgical  anomaly,  licenses  its  use  at 
Evensong  (under  the  impression  that  it  was  already 
ordered  to  be  used  '  in  the  Order  of  Morning  Prayer,' 
a  characteristic  blunder),  or  even  twice  in  one  day ; 
but  as  this  permission  is  stated  to  be  '  without  preju- 
dice nevertheless  to  any  legal  powers  vested  in  the 
ordinary,'  we  may  hope  it  is  inoperative. 

1  'After  Morning  Prayer'  is  only  another  way  of  stating  what  had 
been  ah'eady  ordered  by  Elizabeth's  Injunctions  of  1559,  that  the 
Litany  should  be  said  '  immediately  before  the  time  of  communion  of 
the  Sacrament ' ;  for  Mattins  has  always  been  said  before  the  hour  of 
the  Communion. 

2  Cf.  Pullan,  Hist,  of  B.C. P.,  171-174.  where  the  intention  of  the 
English  Church  is  made  very  clear. 


CHAPTER   VIII 

PROCESSIONS 

The  procession  is  a  distinct,  significant  act  of  worship  : 
it  is  not  an  aimless  walk  round  the  church ;  but  it 
has  a  definite  object,  such  as  the  Rood,  the  Lord's 
Table,  or  the  Font. 

A  procession  is  not  the  triumphant  entry  and  exit 
of  the  choir,  nor  is  any  such  thing  known  to  the 
Church  as  a  '  recessional.'  Properly,  the  choir  should 
go  quietly  to  their  places  when  they  arrive,  and  occupy 
the  time  before  the  service  with  prayer  and  recol- 
lectedness  in  their  stalls,  instead  of  with  chatting  in 
the  vestry.  If,  however,  they  go  in  all  together  in 
processional  order,  no  hymn  should  be  sung,  nor 
should  there  be  any  special  hymn  to  accompany  their 
return ;  and,  above  all,  no  cross  should  be  carried. 
They  should  be  well  settled  in  their  places  before  the 
ministers  enter. 

The  common  forgetfulness  of  the  real  meaning  of 
the  procession  is  much  to  be  regretted.  A  study  of 
the  Bible  and  of  Christian  usages  would  correct  it. 
There  are  three  great  processions  mentioned  in  the 
Bible  as  well  as  other  lesser  ones, — the  Encircling  of 
Jericho  (Josh,  vi.),  the  bringing  of  the  Ark  into 
Jerusalem  by  David  (2  Sam.  vi.)to  the  accompaniment 

H 


258  THE  PARSON'S  HANDBOOK 

of  the  105th  Psalm  and  instrumental  music,  and  the 
Procession  of  Palms  (Matt,  xxi.).^ 

In  the  Christian  Church  the  earliest  form  of  Pro- 
cession was  the  singing  of  Litanies,  with  stations  or 
stopping-places  for  special  prayers.  This  feature  is 
preserved  in  our  Litany,  the  meaning  of  which  can 
only  be  fully  brought  out  if  it  is  sung  in  procession  and 
stations  made  for  the  prayers  (see  Chapter  vii.). 

There  were  always  three  distinct  processions  in  con- 
nection with  the  Eucharist  in  the  English  Church, 
(i)  The  solemn  procession  before  the  service,  not 
from  the  vestry,  but  from  the  choir,  round  the  church 
to  the  altar.  (2)  The  little  procession — a  very  ancient 
ceremony — when  the  collet  carried  in  the  sacred 
vessels.  (3)  The  procession  to  the  Rood-loft  or  other 
lectern  for  the  Gospel.  The  two  last  are  described  in 
Chapter  xii.  There  were  also  many  special  proces- 
sions, as  that  to  the  Font  at  Easter. 

The  Prayer  Book  orders  three  processions,  (i)  The 
procession  to  the  altar  in  the  Marriage  Service.^  (2) 
The  procession  at  a  funeral,  which  is  often  mutilated 
in  defiance  of  the  rubric.^  (3)  The  procession  at  Holy 
Baptism,*  when  the  priest  leaves  the  choir  after  the 
second  lesson,  and,  'coming  to  the  font,'  begins  the 
baptismal  service,  returning  to  the  choir  at  its  con- 
clusion ;  he  would  even  in  the  simplest  service  be 
accompanied  by  the  clerk.  These  are  all  true 
processions,  full  of  significance  and  solemnity :  the 
first  is  the  solemn  conducting  of  the  married  pair  to 
the  altar,  there  to  be  blessed  and  houselled ;  the 
second  is  the  solemn  carrying  up  of  the  corpse  to 

1  See  for  this  and  other  interesting  matter,  Baden  Powell's  Proces- 
sion in  Christian  Worship. 

2  P.  406.  3    p.  423.  ■!    P.  376. 


PROCESSIONS  259 

receive  the  last  ofifices  of  the  Church ;  the  third  is  the 
going  forth  of  the  priest  and  his  assistants  to  meet  the 
infant  at  the  font  and  receive  it  into  the  Church. 

Processions  of  lesser  importance  are  not  mentioned 
in  the  Prayer  Book,  but  their  existence  has  con- 
tinuously shown  that  omission  was  not  meant  for 
prohibition.  For  instance,  the  Litany  was  sung  in 
procession  through  three  reigns,  the  Sovereign  gener- 
ally taking  part  in  it  himself.^  Again,  processions  of 
honour  (a  recognised  form  from  early  times)  have 
always  been  used  amongst  us.  Again,  the  Rogation 
processions  have  always  been  authorised.^  Psalms 
are  also  sung  in  procession  at  the  consecration  of 
churches  and  burial-grounds;^  nor  must  the  little 
procession  of  the  verger  with  his  mace  and  the 
preacher  to  the  pulpit  be  forgotten. 

At  the  present  day  processions  before  the  Eucharist 
and  after  Divine  Service  have  become  again  customary 
amongst  us.'^  The  route  of  such  processions  in  small 
churches  should  be  as  follows : — From  the  choir 
through  the  chancel-gate  to  the  south  alley,^  then 
round  the  west  end  of  the  church  to  the  middle  alley, 
and  up  this  alley  to  the  altar.  But  in  large  churches 
that  have  an  ambulatory,  the   procession  before  the 

1  P.  25X.  2  p.  460. 

'  Bishop  of  Salisbury,  Consecration  0/  Churches,  31. 

•«  Speaking  of  the  Litany,  Mr.  Pullan  says  (Hist.  B.C. P.,  171):  '  It 
is  certain  that  Cranmer  intended  to  provide  other  processional  hymns 
for  festivals,  for  in  October  1545  he  wrote  to  Henry  saying  he  had 
"translated  into  the  English  tongue  certain  processions"  for  this 
purpose.  Among  these  processional  hymns  was  the  Salve  Festa 
Dies.'  His  lack  of  skill  in  verse  (so  common  among  masters  of 
prose),  however,  caused  him  to  abandon  the  project. 

"  The  route  was  by  the  south  at  Sarum,  even  on  Ash  Wednesday  and 
Rogation  Days,  when  it  went  to  the  door  of  the  south  transept.  ( Cust. , 
138,  172,  173.)  But  there  is  some  precedent  for  penitential  processions 
going  by  the  reverse  way.   (Rock,  Church  ofojir  Fathers,  in.  182.) 


26o  THE  PARSON'S  HANDBOOK 

Eucharist  should  on  great  feasts  go  out  by  the  western 
gate  of  the  choir,  thence  round  by  the  north  choir 
aisle,  behind  the  high  altar,  down  the  south  choir 
aisle  to  the  south  aisle  of  the  nave,  and  thenceforward 
as  in  other  churches.^  On  ordinary  occasions  in  large 
churches  the  procession  should  leave  the  choir  by  the 
north  door  of  the  presbytery,  and  then  round  by  the 
north  choir  aisle  behind  the  altar  to  the  south  choir 
aisle,  and  thenceforward  as  usual. ^  At  Evensong,  how- 
ever, in  all  churches,  the  procession  may  go  through 
the  western  gate  of  the  choir,^  If  the  church  have 
only  a  middle  alley,  indoor  processions  seem  out  of 
place. 

The  best  plan  at  the  Eucharist  is  to  sing  the  Litany 
on  ordinary  Sundays,  and  to  substitute  for  it  a  hymn 
(such  as  Salve  Festa  Dies^)  on  the  Great  Feasts.  As 
we  have  no  pov/er  to  omit  the  Litany  on  such  occa- 
sions, it  might  be  said  kneeling  before  the  procession 
begins. 

There  is  only  one  order  in  the  English  Church  for 
the  processions  at  Mass  and  at  Divine  Service, 
although,  presumably  through  ignorance,  this  order 
has  been  reversed  in  some  churches  during  our  chaos 
of  recovery.     According  to  that  order  ^  the  ministers 

1  Cons.,  131,  156,  303.     Proc.  Sar.,  6,  etc. 

2  Cons.,  58,  302.  2  Cons.,  160,  178,  163. 

4  This  hymn,  with  its  original  mtisic,  is  published  by  the  Plainsong 
Society,  price  6d.  The  modern  processional  hymns  are  too  well 
known  to  need  special  mention. 

5  '  Deinde  eat  processio  hoc  ordine.  Imprimis  procedat  minister 
virgam  manu  gestans  locum  faciens  [ministri  virgam  manu  gestantes 
locum  facientes,  ed.  1523,  etc.]  processioni ;  deinde  puer  in  super- 
pelliceo  aquam  benedictam  gestans  ;  deinde  accolitus  crucem  ferens  ; 
et  post  ipsum  duo  ceroferarii  pariter  incedentes  ;  deinde  thuribularius  ; 
post  eum  subdiaconus ;  deinde  diaconus,  omnes  in  albis  cum  amic- 
tibus  induti,  absque  tunicis  vel  casulis  ;  et  post  diaconum  eat  sacerdos 


PROCESSIONS  261 

walk  before  and  not  after  the  choir ;  a  matter  of  great 
convenience  when  the  prayers  are  said  at  the  appointed 
stations. 

At  the  Holy  Communion. — There  was  anciently  a 
procession  before  high  Mass  every  Sunday  and  on 
many  other  days.  Here  is  the  order,  which  we  are 
obliged  to  modify  by  the  omission  of  the  boy  with 
holy  water  (since  we  have  now  no  authorised  form  for 
its  blessing  or  sprinkling),  but  which  we  have  no  right 
whatever  to  distort: — (i)  The  verger,^  in  his  gown, 
holding  the  wand,  whence  he  has  his  name,  to  make 
way  for  the  procession ;  (2)  the  clerk,  carrying  his 
cross;-  (Banners)  ;^  (3)  the  two  taperers,  carrying  their 

in  simili  habitu  cum  capa  serica :  Deinde  sequantur  [pueri,  ed.  1517 
et]  clerici  de  secunda  forma,  habitu  non  mutato,  non  bini,  sed  ex 
duabus  partibus  juxta  ordinem  quo  disponuntur  in  chore.  Et  reliqui 
clerici  de  superior!  gradu  eodem  ordine  quo  disponuntur  in  capitulo.' — 
Proc,  Sar.,  5.  (Order  for  Advent  Sunday.)  See  also  Mis.  Sar.,  35, 
etc.;  Lincoln,  Liber  Niger,  375,  382. 

1  In  the  Ciistomary  (114)  it  is  the  sexton  ('sacrista')  who  carries 
the  wand  'procedente  ductore.'  In  the  Processionale  (5)  it  is  simply 
'  minister ' :  but  in  some  editions  it  is  '  ministri '  in  the  plural.  On 
Christmas  Day  [ibid.  11)  it  is  again  in  the  plural,  and  this  time  they 
are  called  sextons,  'Imprimis  sacristce  virgas  in  manibus  gestantes.' 
In  parish  churches  the  sexton  [i.e.  sacristan)  and  the  verger  are  still 
generally  one  and  the  same  person.  Latterly  in  some  places  advan- 
tage has  been  taken  of  the  plural  mentioned  above  to  substitute  the 
two  churchwardens  for  the  sexton  or  verger.  At  Lincoln,  according 
to  the  Black  Book  (293),  the  three  carpenters  and  the  glazier  of  the 
cathedral  attended  the  Bishop  in  church,  carrying  wands  :  there  were 
also  '  bedelli,'  and  the  first  bell-ringer,  who  is  called  'sacrista  laicus,' 
was  to  attend  the  treasurer  like  a  bedel  with  his  staff.  There  is  an 
entry  among  the  Whitsuntide  payments  for  'sex  virgariis.'  (C. 
Wordsworth,  Med.  Services,  298.) 

2  In  .Salisbury  Cathedral,  on  double  feasts  (as  at  Lincoln,  Lib. 
^iS-<  37S).  three  crosses  were  to  be  carried  by  three  clerks.  They 
were  carried  side  by  side,  and  all  three  clerks  wore  tunicles.  {Proc. 
Sar.,  II,  14.) 

'  On  the  rare  occasions  when  banners  were  carried  at  Salisbury, 
their  place  was  either  here  or  after  the  thurifer.     On  Ash  Wednesday 


262  THE  PARSON'S  HANDBOOK 

candles  and  walking  side  by  side ;  ^  (4)  the  thurifer ;  2 
(5)  the  sub-deacon; 3  (6)  the  deacon 3 ^  (7)  the  book- 
boy  ;4  (8)  the  priest  in  a  cope;"*  (9)  the  rulers  of  the 
choir  ^  in  copes  ;'^  (10)  the  boys  of  the  choir  in 
surplices;  (11)  the  rest  of  the  choir ;'^  (12)  the  clergy 
in  their  hoods  and  tippets,^  those  of  higher  rank 
walking  behind  those  of  lower  ;^  (13)  the  Bishop,  if  he 
be  present,  with  mitre  and  staff, ^^ 

the  clerk  carried  the  '  vexillum  cilicinum '  instead  of  a  cross  (Proc. 
Sar.,  29,  30).  On  Palm  Sunday  a  banner  was  carried  on  either  side 
of  the  feretory  'inter  subdiaconum  et  thuribularium '  {ibid.  51).  On 
Ascension  Day  three  red  [ibid.  104)  banners  were  borne,  one  in 
front,  and  then  two  side  by  side  (this  massing  of  the  banners  must 
have  looked  very  fine),  afterwards  came  the  dragon  on  his  staff,  and 
then  the  thurifers,  feretory,  and  subdeacon. — Ibid.  121,  122. 

1  '  In  simili  habitu,'  i.e.  'albis  cum  amictibus  indutis.' — Ibid.  11. 

-  On  Christmas  Day,  and  some  other  great  feasts,  it  is  'thuri- 
bularii '  in  the  plural,  ('  duobus,'  Cons.,  131) :  the  woodcuts  show  that 
on  these  occasions  there  were  two  thurifers  who  walked  side  by  side. 
(Proc,  II,  91.) 

3  '  Dalmatica  et  tunica  induti.'  On  double  feasts  the  deacon  and 
sub-deacon  each  carried  a  book,  'textum,'  on  a  cushion. — Ibid.  ii. 
Ordinarily  the  sub-deacon  carried  the  Gospel-book  only  (Cons.,  3x1). 

^  If  a  book  was  wanted  for  any  special  prayers,  a  boy  carried  it 
next  before  the  priest, — '  Sacerdos  cum  diacono  et  subdiacono  et  cum 
puero  librum  sibi  administrante'  (Proc,  Sar.,  26).  This  boy  wore  a 
surplice,  '  Delude  puer  librum  ferens  ante  sacerdotem  in  super- 
pelliceo'  (ibid.  128).  In  the  woodcut  (ibid.  129),  the  book  is  on  a 
cushion.     See  also  pp.  95,  loi. 

5  'Rectoribus  chori  in  medio  processionis.' — Ibid.  102,  see  also 
13,  126.  ^  Of  the  colour  of  the  day. — Cust.,  26. 

■^  The  choir  wore  almuces  and  black  choir-copes  as  a  rule  ;  but  in 
Easter  week  and  Whitsun  week  the  choir-cope  was  dropped,  and  on 
Sundays  and  double  feasts,  silk  copes  were  worn  (Cons.,  25,  310)  even 
by  the  boys  {Proc.  ,11). 

^  'Over  the  surplice  was  worn  a  black  scarf,  the  "almuce"  or 
"amess"  lined  with  fur.' — Wordsworth,  Medieval  Services,  128. 

9  'Videlicet excellentioribuspersouissubsequentibus.' — Proc, Sar., \\. 

If*  But  nothing  can  alter  the  position  of  the  priest, — '  Sacerdos  vero, 
sive  episcopus  prsesens  fuerit  sive  non,  in  anteriori  parte  procedat 
post  suos  ministros.' — Ibid.  5.     Cf,  p.  396,  n.  6. 


PROCESSIONS  263 

In  cathedral  churches  the  procession  made  a  station 
before  the  Rood  at  the  great  screen,^  and  the  Bidding 
Prayer  was  said.-  But  in  parish  churches  ^  the 
Bidding  took  place  in  a  pulpit  or  before  some  altar 
after  Gospel  and  Offertory ;  and  at  the  present  day  ^ 
it  is  ordered  to  be  used  in  the  pulpit  and  before  the 
Sermon,  thus  coming  now  some  way  between  the 
Gospel  and  Offertory. 

A  station  should,  however,  be  made  before  the  high 
altar,^  the  priest  saying,  'Let  us  pray,' •■' and  a  collect. 
The  arrangement  may  be  somewhat  as  follows : — 
When  the  verger  reaches  the  choir  step  he  turns  and 
goes  off  to  one  side,  the  thurifer  goes  off  to  the  other ; 
the  clerk  turns  to  allow  the  three  ministers  to  pass 
him,  and  then  stands  facing  east  behind  the  priest ;  the 
taperers  go  to  their  usual  places  and  stand  facing  east 
on  either  side  of  the  three  ministers ;  the  choir  may 
stand  in  the  chancel  facing  east."  The  book-boy 
opens  his  book  at  the  place  arranged,  and  brings  it  to 

1  '  Procedat  ante  crucem ;  et  ibi  omnes  clerici  stacionem  faciant, 
sacerdote  cum  suis  ministris  predictis  in  medio  sui  ordine  stante, 
ita  quod  puer  deferens  aquam  et  acolitus  stent  ante  gradum  cum 
cruce.' — Cons.,  58-9. 

2  For  the  form  of  tliis  'Bidding  of  Bedes'  in  the  old  Englisli,  see 
Maskell,  Mon.  Rit.,  400. 

'  '  Ita  tanien  quod  in  ecclesiis  paiochialibus  non  ad  processionem, 
sed  post  evangelium  et  offertorium  supradicto  modo  dicuntur  ante 
aliquod  altare  in  ecclesia  vel  in  pulpito  ad  hoc  constitute' — Proc. 
Sar. ,  8.  ■*  Canons  55  and  83. 

*  '  Deinde  precibus  consuetis  dictis,  chorum  intrent,  et  sacerdos  ad 
gradum  chori  vcrsiculum  et  oracionem  dicat.' — Cons.,  59.  The 
versicles  varied  with  the  day.  The  '  Gradus  chori '  (see  also  Proc,  8) 
was  the  step  at  the  cast  end  of  the  choir,  not  what  we  call  the  chancel- 
siep.     Cf.  plan  in  Use  of  Sartun. 

^  'Non  dicatur  Dominus  vobiscum,  sed  tantuni  Oretnits.' — Proc. 
Sar. ,  8. 

'  'Sacerdote  cum  suis  ministris  in  medio  stante  ordinate  suo.' — 
Proc.  Sar.,  6. 


264  THE  PARSON'S  HANDBOOK 

the  priest,  who  says  an  appropriate  collect.  After 
which  the  ministers  and  servers  bow  to  the  altar  and 
go  to  the  sacristy. 

At  Divine  Service. — It  has  become  a  very  general 
custom  with  us  to  have  processions  to  the  altar  after 
Evensong  on  festivals.^  The  following  is  the  order : — 
(i)  Clerk  2  in  albe  ^  or  rochet  with  cross.^  (2)  Taperers 
in  albe  5  or  rochet.  (3)  Thurifer  in  albe.^  (4)  Boy 
in  surplice  carrying  the  book.*'  (5)  Priest  in  surplice 
and  cope."  (6)  The  Choir,  first  the  rulers  in  copes,'^ 
then  boys,  then  men,  all  in  surplices.^  (7)  Other 
clergy  in  order  as  at  Mass. 

1  At  Sarum  the  customs  were  not  so  simple ;  there  was,  after  the 
first  Evensong  of  any  saint  in  whose  honour  there  stood  an  altar,  a 
procession  to  that  altar  ;  on  Easter  Day  and  the  days  following,  there 
was  a  procession  after  Evensong  to  the  Font ;  on  the  next  Saturday 
{i.e.  the  first  Evensong  of  Low  Sunday),  and  on  all  the  Saturdays  from 
that  day  till  Advent  (omitting  Whitsuntide),  and  on  Holy  Cross  Day, 
there  was  a  procession  after  Evensong  to  the  Rood  (Cons.,  303). 
There  was  a  procession  also  after  Mattins  to  the  Rood  in  Easter  week 
(Hid.  304).  Obviously  these  arrangements  are  not  possible  in  a  parish 
church  of  to-day. 

2  '  Ordinata  processione  cum  cruce  et  ceroferariis  et  thuribulo.'— 
Proc.  Sar.,  94. 

3  At  Mattins  in  Easter  week  the  clerk  wore  a  surplice ;  but  it  is 
clear  from  Cons.,  160,  that  this  was  exceptional.  The  two  clerks, 
however,  at  Lincoln  on  ordinary  Sundays  wore  surplices  even  before 
Mass  (Lib.  Nig.,  383).  The  tunicle  is  not  mentioned  outside  the 
Mass  processions.     See  also  p.  141. 

4  It  was  'sine  cruce'  at  the  Saturday  processions.  (Proc.  Sar., 
loi,  102,  128.) 

5  '  Cum  ceroferariis  et  thuribulario  albis  indutis.' — Ibid.  99,  loi,  128. 
'^  '  Puero  librum  deferente  ante  sacerdotem  in  superpelliceo.' — Ibid. 

loi,  128.     Emphasis  is  laid  on  his  wearing  a  sui-plice  in  Cons.,  158. 

7  '  Sacerdos  autem  in  simili  habitu  cum  capa  serica. ' — Ibid.  Old 
brasses  show  that  the  priest  often  wore  the  cope  over  his  tippet  or 
almuce. 

8  '  Rectoribus  chori  in  medio  processionis  in  capis  sericis.' — Proc. 
Sar. ,  102.  On  p.  128  '  in  medio '  is  shown  to  mean  immediately  behind 
the  priest.  ^  'Choro  sequente  in  superpelliceis.'— /iJ/fl'.  102. 


PROCESSIONS  265 

A  few  further  practical  directions  may  be  useful. 
During  the  hymn  at  the  conclusion  of  Evensong,  the 
priest  and  servers  go  into  the  sacristy,  where  they  vest 
and  the  censer  is  prepared,  candles  lighted,  and  the 
cross  taken  from  its  cupboard.  At  the  last  verse,  they 
go  to  the  sanctuary  the  short  way  and  form  up  before 
the  altar,  the  clerk  standing  behind  the  taperers.  The 
priest  turns,  and  puts  incense  in  the  censer;  and  as 
the  processional  hymn  begins^  the  servers  all  turn, 
and  the  verger  leads  the  procession  in  the  usual 
way. 

Having  gone  round  the  church  by  the  south  and 
middle  alleys,  the  procession  goes  up  into  the  sanctuary, 
and  a  station  is  made  before  the  altar;  the  priest 
standing  on  the  pavement  and  saying,  'Let  us  pray,' 
and  a  suitable  collect.-  He  then  goes  up  to  the  altar, 
turns,  and  gives  the  blessing,  all  kneeling. 

The  ancient  use  of  banners,  as  of  so  many  other 
things,  was  much  more  restrained,  and  consequently 
more  significant,  than  the  modern.  '  Banners,'  says 
the  editor  of  the  Salisbury  Processional,  '  were  carried 
on  Palm  Sunday  after  the  first  station,  and  on  Corpus 
Christi,  and  with  the  special  banners  of  the  lion  and 
dragon  on  Rogation  Days  and  Ascension ;  and  on 
Ash  Wednesday  and  [Maundy]  Thursday,  a  hair-cloth 
banner  was  carried  at  the  ejection  and  reconciliation 

J  There  is  no  authority  for  singing  '  Let  us  proceed  in  peace.'  But 
the  first  verse  might  be  sung  by  the  rulers,  if  convenient,  before 
starting.  '  Quotienscunque  cantatur  {Salve  festa  dies)  percantetur 
primus  versus  in  medio  chori  a  tribus  clericis  antequam  procedat 
processio.'  The  choir  then  repeated  the  verse.  This  was  observed 
in  all  Proses  throughout  the  year  except  at  Christmas.  (Crede 
Michi,  53.) 

-  E.g.  at  Easter  he  said  the  collect  for  the  Annunciation.  {Proc. 
Sar.,  99.) 


266  THE  PARSON'S  HANDBOOK 

of  penitents.'  That  was  all.  The  hair-cloth  banner 
was  carried  in  the  place  of  the  processional  cross. 
There  may  be  a  banner  of  the  patron  saint  in 
ordinary  parish  churches,  and  one  or  two  other 
banners.  At  Sarum  the  cross  was  not  carried  when 
there  was  a  banner,  but  in  other  churches  it  was.^ 

The  use  of  wind-instruments  in  processions  is  a 
help,  and  in  outdoor  processions  is  almost  a 
necessity.^ 

Processions  should  be  rehearsed  from  time  to  time, 
as  much  care  is  required,  especially  with  choristers,  to 
prevent  huddling  and  rolling.  Singing  men  often 
roll  about  in  an  ungainly  fashion  which  would  not  be 
tolerated  for  an  instant  at  a  military  parade,  or  indeed 
anywhere  else  except  in  church.  The  way  to  avoid 
this  is  to  teach  every  one  to  take  steps  no  longer  than 
the  length  of  the  feet.  Those  who  walk  in  procession 
(including  the  clergy)  will  also  need  drilling  before 
they  learn  to  keep  their  proper  distances.  Each 
person  should  walk  as  far  from  his  neighbour  as  the 
width  of  the  alley  v,  ill  allow  ;  =^  and  each  pair  should 
rigidly  keep  a  distance  of  three  or  four  feet  between 
themselves  and  the  pair  in  front, — a  good  measure  is 
that  from  one  pew  or  row  of  chairs  to  the  other.  Thus 
the  choristers  may  be  taught — (i)  to  keep  as  near  to 
the  pews  as  possible,  and  (2)  to  remember  that  they 
must  always  be  a  row  behind  those  immediately  in 
front  of  them.  Whenever  two  persons  have  to  turn 
round  together,  they  should  turn  inwards  so  as  to  face 

1  Crede  Michi,  53. 

2  See  Baden  Powell,  Procession,  12,  and  also  for  some  useful  hints 
as  to  outdoor  processions  in  country  places,  11  and  12,  and  as  to 
music,  17-18. 

3  '  Non  bini,  sed  ex  duabus  partibus  juxta  ordinem  quo  disponuntur 
in  choro.' — Proc.  Sar.,  5. 


PROCESSIONS  267 

one  another  as  they  turn.  No  one  will  walk  well  if  he 
swings  his  arms ;  if  any  one  is  not  holding  a  book,  then 
he  should  join  his  hands,  but  he  may  do  this  quite 
simply  without  affecting  stained-glass  attitudes.  There 
does  not  seem  to  be  any  good  reason  why  all  the 
clergy  should  not  hold  books  when  the  Litany  or  any 
hymns  are  being  sung.  The  thurifer  should  swing 
his  censer  (with  the  lid  shut)  in  a  simple  manner 
backwards  and  forwards  with  short  swings,  and  not 
attempt  any  gymnastics.  The  censer  will  not  need 
replenishing  during  the  procession  if  natural  incense  ^ 
be  used.  The  verger  should  be  careful  to  time  the 
procession  (carrying  a  small  hymn-book  for  this 
purpose),  so  that  he  reaches  the  chancel-steps  at  the 
end  of  the  last  verse  but  one  of  the  hymn,  or  at 
the  point  already  stated  when  it  is  the  Litany  that  is 
sung. 

1  P.  164. 


CHAPTER    IX 

THE    HOLY    COMMUNION — INTRODUCTION 

Occasions  for  Celebrating — The  First  Rubrics — Suggestions  for  Com- 
municants— The  Eucharistic  Species — The  Preparation  of  the 
Elements — Omissio9ts  —  Sermons — The  Ministers — The  Clerk — 
Gospeller  and  Epistoler. 

Occasions  for  Celebrating. — The  Lord's  Supper,  or,  as 
it  is  sometimes  called,  the  Mass,^  should  be  celebrated 
at  least  on  every  Sunday  and  Holy-day  (if  there  are  some 
to  communicate  with  the  priest),  that  is,  whenever  there 
is  a  special  Collect,  Epistle,  and  Gospel  provided  in  the 

1  When  words  have  assumed  a  party  significance  the  wisest  and 
most  charitable  course  seems  to  be  that  we  should  so  use  them  as  to 
restore  their  real  meaning.  The  word  Mass  still  excites  a  considerable 
amount  of  prejudice,  and  it  would  be  wrong  to  cause  needless  offence 
by  hurling  it  at  those  who  are  ignorant  of  its  meaning ;  but  for  the 
very  same  reason  that  meaning  should  be  carefully  taught  to  those  who 
are  not  blinded  by  prejudice ;  and  in  a  book  like  this,  which  is  written 
for  reasonable  people,  it  would,  I  think,  be  wrong  to  respect  a  pre- 
judice so  illogical  and  uncharitable.  Numbers  of  Christians  think  the 
word  Mass  describes  a  service  quite  other  than  that  of  the  Lord's 
Supper,  and  this  service  they  hate.  This  extraordinary  misconception 
makes  it  imperative  upon  us  to  teach  them  (i)  That  the  Mass  is  not  a 
service  which  only  the  Romans  and  Easterns  possess.  (2)  That  it  is 
wicked  to  hate  the  Holy  Communion,  whatever  name  be  used  to 
describe  it.  (3)  That  it  is  as  stupidly  blasphemous  to  talk  about 
abolishing  the  Mass  as  it  would  be  if  Romans  or  Easterns  talked 
about  abolishing  the  Lord's  Supper.  (4)  That  the  English  Church 
was  reformed  on  the  distinct  understanding  that  the  Mass  should  not 
be  abolished ;  and  if  it  is  an  offence  to  use  the  word,  then  the  English 
2C8 


PLATE   Xl. 


^e^nirodiictiDii  to  vhe  Sacrammt. 


A  SKKMOX. 


THE  HOLY  COMMUNION  269 

Prayer  Book.  But  few  devout  parsons  will  be  content 
with  this  in  churches  where  congregations  can  be 
secured  more  frequently;  and  the  Prayer  Book  pro- 
vides for  a  daily  Communion  by  the  rubric,  '  Note 
also,  that  the  Collect,  Epistle,  and  Gospel  appointed 
for  the  Sunday  shall  serve  all  the  week  after,  where 
it  is  not  in  this  Book  otherwise  ordered.'  It  must  be 
observed,  however,  that  this  rubric  was  written  to  make 
a  Communion  possible  on  every  day,  not  to  prevent 
additional  Collects,  Epistles,  and  Gospels  being  used 
under  episcopal  authority.  The  words  are  '  shall  serve  ' 
{i.e.  shall  suffice),  not  as  in  the  rubrics  immediately  pre- 
ceding '  is  appointed '  or  '  shall  be  read.'  The  phrase, 
'  where  it  is  not  in  this  book  otherwise  ordered,'  is  to 
prevent  the  suppression  of  a  Holy-day  by  the  use  of  a 
Sunday  Collect,  Epistle,  and  Gospel  in  the  place  of 
those  ordered  for  such  Holy-day, — a  necessary  pre- 
caution at  a  time  when  many  people  objected  to  Saints' 
days,  Good  Friday,  etc.     This  rubric  was  inserted  at 

people  were  cheated  and  the  Reformation  carried  out  under  false 
pretences.  In  the  First  Prayer  Book  the  convenient  popular  title  is 
preserved — 'The  Supper  of  the  Lord,  and  the  Holy  Communion, 
commonly  called  the  Mass.'  In  1549,  Cranmer,  in  the  king's  name, 
solemnly  assured  the  Devonshire  rebels  that  'as  to  the  Mass,  the 
king  assures  them  the  learned  clergy  have  taken  a  great  deal  of  pains 
to  settle  that  point,  to  strike  off  innovations,  and  bring  it  back  to  our 
Saviour's  institution.'  (Collier,  fJist.  ii.  271.)  This  is  in  fact  an 
accurate  description  of  what  did  happen.  At  the  same  time,  those 
who  use  the  word  '  Mass '  must  be  careful  not  to  hand  over  the 
excellent  Catholic  title  '  Lord's  Supper'  (Cccna  Domhii)  to  one  section 
of  Christians.  It  is  an  ofiicial  title  of  the  service,  and  should  there- 
fore be  used  as  well  as  '  Holy  Communion'  in  official  announcements. 
The  word  '  Mass'  should  not  be  so  used,  neither  should  '  Eucharist,' 
which,  beautiful  and  scriptural  as  it  is,  has  less  authority  for  us  than 
'  Mass.'  It  would  be  confessedly  absurd  if  we  were  to  exclude 
'  Kucharist '  from  our  vocabulary  for  this  reason,  but  it  would  be  more 
absurd  if  we  were  to  exclude  '  Mass,'  which  has  the  authority  of  the 
Reformers  as  well  as  a  considerable  antiquity. 


2  70  THE  PARSON'S  HANDBOOK 

the  last  Revision,  and  immediately  additional  Collects, 
Epistles,  and  Gospels  for  the  King's  Accession,  Novem- 
ber 5th,  King  Charles  the  Martyr,  and  the  Restoration 
were  drawn  up  and  ordered  to  be  used ;  in  addition  to 
those  in  the  Book  Annexed,  and  in  each  succeeding 
century  more  Collects,  Epistles,  and  Gospels  have 
been  authorised,  so  that  at  present  there  is  a  good 
number.^ 

To  use  unauthorised  Missals  is  a  most  serious  breach 
of  Catholic  order,  which  has  never  been  tolerated  in  any 
part  of  the  Church.  Whatever  shadow  of  excuse  there 
was  for  this  abuse  in  the  time  when  priests  had  no 
other  choice  but  to  use  the  Sunday  service  on  such 
days  as  the  Transfiguration,  or  the  Ember  days,  is 
removed  when  Bishops  authorise  special  Collects, 
Epistles,  and  Gospels  for  all  such  occasions. 

Every  effort  must  be  made,  both  at  sung  and  unsung 
Masses,  to  obey  the  rubric  which  orders  that  there 
should  be  three  communicants  at  least.  In  most 
parishes  it  will  be  best  to  arrange  with  members  of  the 
congregation,  so  that  there  shall  be  some  at  every 
Eucharist.  At  the  same  time,  to  omit  the  service 
because  the  required  number  do  not  happen  to  be 
present,  would  have  a  disastrous  effect  upon  the  faith- 
ful.2     If  the  parson  has  done  his  best  to  comply  with 

1  These,  together  with  newly  authorised  Collects,  Epistles,  and 
Gospels  for  the  other  Black  Letter  days  and  special  occasions,  are  being 
printed  with  the  rest  in  my  new  altar-book.  The  English  Liturgy, 
(Rivingtons). 

2  Compare  a  passage  among  the  writings  attributed  to  Cosin,  which 
however  must  be  read  with  caution.  '  Better  were  it  to  endure 
the  absence  of  people,  than  for  the  minister  to  neglect  the  usual 
and  daily  sacrifice  of  the  Church,  by  which  all  people,  whether 
they  be  there  or  no,  reap  so  much  benefit.  And  this  was  the  opinion 
of  my  lord  and  master,  Dr.  Overall,' — who  wrote  the  last  part  of  the 
Catechism,     [Works,  v.  127.) 


THE  HOLY  COMMUNION  271 

the  rubric,  and  there  are  some  present,  it  seems  most 
in  accord  with  his  duty,  and  the  rubric  'according  to 
his  discretion,'  to  go  on  with  the  service ;  but  soHtary 
Masses  have  always  been  strictly  forbidden.^  The 
Prayer  Book  rubrics  as  to  communicants  attacked  the 
very  grave  evil  by  which,  before  the  Reformation, 
attendance  at  the  Lord's  Supper  had  taken  the  place 
of  reception,  and  communion  only  once  a  year  had 
become  the  rule.  This  evil  was  reprobated  also 
by  the  Council  of  Trent,  which  expresses  a  hope 
that  some  of  the  faithful  will  communicate  at  every 
Mass. 

In  country  parishes  the  difficulty  of  getting  a  congre- 
gation will  often  prevent  very  frequent  celebrations. 
The  idea  that  a  priest  ought  to  celebrate  every  day  is 
without  foundation  ;  -  but  the  daily  Mass,  where  it 
can  be  had,  is  a  following  of  the  best  Christian  tradi- 
tions. What  days  should  be  chosen  for  week-day 
Masses  ?  First,  of  course,  all  the  Red  Letter  Days, 
then  Wednesday  and  Friday.  The  common  practice 
of  fixing  on  Thursday  as  the  day  for  Holy  Communion 
is  an  instance  of  the  genius  for  going  wrong  which  has 
afflicted  us.  Thursday  is  the  very  last  day  that  should 
be  chosen  ;  in  primitive  times  it  was  a  dies  aliiurgicus, 
and  there  was  no  Thursday  Eucharist  at  all.  The 
proper  days  are  Wednesday  and  Friday,  the  old  station 
days  for  which  special  Masses  are  provided  in  the  old 

1  Indeed  the  medieval  rule  was  that  three  or  at  least  two  should  be 
present.  Even  in  1528  a  writer  says,  Nullns  presbyterorum  viissarum 
solennia  celebrart  presumat  nisi  duobus  presetiiibus  et  sibi  respoH- 
den/ibus,'  because  the  priest  addresses  the  congregation  in  the  plural 
'vobiscum'  and  'fralres.'    S.P.E.S.  Tratts.  ii.  124. 

2  See  e.g.  the  instances  of  St.  Thomas  of  Canterbury,  Colet,  and 
others,  given  by  the  Roman  writer,  T.  E.  Bridgett,  Hist,  of  the  Holy 
Eucharist,  ii.  132. 


272  THE  PARSON'S  HANDBOOK 

Missals,^  and  the  days  in  which  the  '  Anghcan  introit ' 
is  still  ordered  to  be  said.^  The  Prayer  Book,  by  order- 
ing the  Litany  for  Wednesday  and  Friday,  marks  them 
as  still  the  special  Eucharistic  week-days.  If  therefore 
there  can  be  only  one  Mass  in  the  week,  the  day 
chosen  should  be  Wednesday  (which  is  as  much  in  the 
middle  of  the  week  as  Thursday).  The  next  step 
would  be  to  add  Friday,  and  then  the  Black  Letter 
days ;  and  then  to  start  the  daily  Eucharist,  which  is 
most  desirable  wherever  there  are  sufficient  communi- 
cants to  make  it  possible.  If  the  parson  obeys  the 
Prayer  Book,  he  will  be  teaching  the  value  of  frequent 
communion  to  the  devout  while  he  is  increasing  the 
number  of  the  celebrations,  and  he  will  thus  call  down 
a  double  blessing  upon  his  flock. ^ 

As  so  many  churches  have  eccentric  deviations  from 
the  authorised  order,  it  may  be  worth  while  to  sum- 
marise here  the  mitiinnmi  required  of  us : — 

Daily.  Wed.  and  Fri.        Holy-days.  Sundays. 


Mattins.  4 
Evensong.  ■* 

Mattins. 
Litany.^ 
Evensong. 

Mattins. 
Communion." 
Evensong. 
Catechising.'^ 

Mattins. 

Litany. 

Communion 

Sermon.* 

Evensong. 

Catechising. 

1  See  e.g.  the  table  of  the  Proper  of  Seasons  for  Sarum,  York,  and 
Hereford,  in  Pearson,  Missal,  605. 

2  After  the  Litany  on  Wednesday  and  Friday  in  the  First  Prayer 
Book  the  priest  is  ordered  to  vest  for  Mass,  which  shows  why  the 
Litany  was  chosen  for  those  days. 

3  AUhough  three  times  a  year  is  allowed  as  a  minimum  to  prevent 
excommunication,  it  is  clear  that  the  English  Church  desires  frequent 
communion  of  her  people.  E.g.  the  rubric  in  the  Communion  of  the 
Sick  which  requires  the  clergy  to  '  exhort  their  Parishioners  to  the  often 
receiving  of  the  Holy  Communion  of  the  Body  and  Blood  of  our  Saviour 
Christ,  when  it  shall  be  publickly  administered  in  the  Church.' 

4  Rul)ric.     The  daily  offices  are  of  obligation.     It  is  wrong  to  suh- 


THE  HOLY  COMMUNION  273 

At  the  Council  of  London  (1200)  it  was  decreed 
that  the  priest  should  not  celebrate  twice  in  the  day, 
except  in  case  of  necessity.  This  necessity  was  ex- 
plained by  Langton  as  including  Christmas  and  Easter 
days,  weddings,  funerals,  and  the  sickness  or  absence 
of  another  priest. 

The  First  Rubrics. — It  is  often  lightly  assumed  that 
many  of  the  Prayer  Book  rubrics  are  impracticable. 
When  that  is  indeed  the  case,  permission  should  be 
sought  from  the  Ordinary  before  they  are  put  aside ; 
for  the  curate  of  a  church  should  always  be  in  a 
position  to  account  for  everything  that  is  done  within 
his  cure.  But  as  a  matter  of  fact  the  impracticability  of 
a  rubric  generally  vanishes  when  an  attempt  is  made  to 
practise  it.  The  three  rubrics  which  stand  at  the  head 
of  the  Communion  ofifice  are  a  good  instance  of  this. 
The  two  last  only  call  for  that  amount  of  pastoral  care 
which  ought  never  to  have  been  forgotten.^  The  first 
does  not  force  any  disobedience  upon  the  clergy :  it  is 
an  order  to  the  laity  to  signify  their  names   to  the 

stltute  Mass  for  Mattins  on  any  day,  or  to  substitute  anything  else  for 
Evensong. 

5  Rubric,  enforced  by  Canon  15.  (Holy  Connnuuion  after  the 
Litany  if  possible.) 

^  Canon  13  orders  '  Sunday  and  other  Holy-days '  to  be  kept  '  in 
oftentimes  receiving  the  Communion  of  the  body  and  blood  of  Christ.' 
The  Prayer  Book  heading  is  '  The  Collects,  Epistles,  and  Gospels  to 
be  used  throughout  the  year,'  and  applies  to  Holy-days  equally  with 
Sundays. 

">  Rubric  of  the  Catechism,  enforced  by  Canon  59,  '  upon  every 
Sunday  and  Holy-day." 

8  Rubric  after  Creed.  Canon  45  orders  '  one  Sermon  every  Sunday 
of  the  year." 

9  It  is  a  curious  commentary  on  our  neglect  of  'obsolete'  rubrics 
that  the  Chief  Rabbi  is  at  the  present  day  finding  out  the  Jewish 
slum-property  sweaters,  '  one  after  the  other,  and  turning  them  out  of 
the  synagogues.'— G.  Haw,  No  Rvum  to  Live,  jj. 

S 


274  THE  PARSON'S  HANDBOOK 

curate,  and  it  is  not  his  fault  that  they  will  not  do 
so,  nor  is  he  authorised  '  to  repel  any  at  the  time  of 
Communion  on  the  mere  ground  of  their  not  having 
previously  signified  their  names  to  him.'^  But  he  will 
have  little  difficulty  in  securing  obedience  to  this  rubric 
at  least  once  a  year,  i.e.  at  Easter,  and  thus  preserving 
the  main  object  of  the  rubric.  The  principle  of  thus 
obtaining  a  communicants'  roll,  at  the  occasion  when 
all  the  faithful  must  communicate,  is  important,  and  the 
practical  use  of  such  a  roll  is  great.  In  some  churches 
this  rubric  is  maintained  for  the  principal  Sunday 
Eucharist,  though  not  for  the  early  services ;  and  this 
seems  reasonable  when  strangers  of  all  sorts  may  be 
present  at  the  sung  Eucharist.  But  the  curate  must 
make  it  clear  to  his  people  and  to  his  own  conscience 
that  he  is  not  using  the  rubric  as  a  means  of  prevent- 
ing communions  at  this  service.  I  have  known  good 
Churchmen  alienated  by  what  they  regarded  as  a  dis- 
honest use  of  the  rubric. 

Every  effort,  then,  short  of  repelling  communicants, 
should  be  used  to  secure  at  Easter  obedience  to  the 
rubric,  '  So  many  as  intend  to  be  partakers  of  the  holy 
Communion  shall  signify  their  names  to  the  Curate,  at 
least  some  time  the  day  before.'  The  best  plan  is  to 
give  out  the  notice  on  Palm  Sunday,  stating  how  the 
names  may  be  signified,  and  to  place  a  slip  in  each 
seat  on  that  day,  printed  with  words  to  this  effect : — 
'  I  intend  to  communicate  on  Easter  Day  at  this  church 

(probably  at  the a.m.  service).     Name , 

Address '  The  slips  should  also  be  obtain- 
able on  Good  Friday  and  Easter  Even,  and  at  all  the 
Holy  Week  services.  A  box  should  be  provided  for 
their  reception  near  the  church  door,  and  a  table  in 

1  Ritual  Conformity,  27. 


THE  HOLY  COMMUNION  275 

charge  of  the  verger,  -.vith  pens  and  ink.  This  helps 
the  parson  in  his  duty  of  looking  up  communicants 
before  Easter.  It  is  almost  a  necessity  in  a  well-worked 
parish  that  a  communicants'  roll  be  kept.  Such  a  roll 
should  be  a  substantial  leather-bound  book,  into  which 
all  the  names  and  addresses  should  be  carefully  copied 
each  year :  between  these  Easter  entries  might  be 
written  each  year  the  names  of  those  who  have  been 
confirmed  since  the  previous  Easter,  with  the  date  of 
their  first  communion. 

Suggestions  for  Communicants. — A  note  on  the  fol- 
lowing lines  might  be  inserted  in  the  parish  magazine 
from  time  to  time,  with  a  view  to  preventing  the  indecent 
crowding  up  of  communicants. 

'  As  every  effort  should  be  made  to  avoid  the  undue 
lengthening  of  the  early  services  on  Easter  Day,  the 
following  suggestions  are  offered  to  communicants.  To 
prevent  the  awkward  pause  which  sometimes  occurs,  a 
bell  will  be  rung  when  the  priest  begins  his  own  com- 
munion, as  a  signal  to  the  first  batch  of  communicants 
to  come  and  kneel  at  the  rails,  so  that  they  may  be  in 
readiness  to  receive.  It  will  be  convenient  if  not  more 
than  twenty-five  come  up  at  this  time,  so  that  there  will 
be  fifteen  kneeling  at  the  rails,  while  the  remaining  ten 
kneel  in  the  chancel,  five  on  either  side,  ready  to  fill  the 
gaps  at  the  rails.  The  rest  of  the  communicants  can 
then  come  up  five  or  ten  at  a  time  to  fill  the  vacant 
places  in  the  chancel.  Thus  the  chancel  will  be  never 
empty,  while  at  the  same  time  there  will  be  none 
standing  idle  in  the  alleys.  This  enables  the  rest  of 
the  communicants  to  go  on  quietly  with  their  prayers 
without  anxiety  as  to  their  turn,  and  without  the  dis- 
traction that  is  caused  by  a  crowd  of  persons  standing 
about  the  church.     That  distraction  is  further  lessened 


276  THE  PARSON'S  HANDBOOK 

if  communicants  come  up  "  in  order,"  those  in  the 
front  seats  taking  precedence  of  those  behind  them. 

'  The  yth  Canon  of  1640  says  that  "  all  communicants 
with  all  humble  reverence  shall  draw  near  and  approach 
the  Holy  Table,  there  to  receive  the  Divine  Mysteries." 
The  rubric  says  that  the  people  are  to  receive  "all 
meekly  kneeling,"  a  phrase  which  excludes  prostration :  ^ 
the  work  of  the  ministers  is  made  safer  and  easier  if  all 
kneel  quite  upright,  without  any  bending  forward.  The 
rubric  also  says  that  communicants  are  to  receive  the 
Sacrament  of  the  Lord's  Body  "  into  their  hands  " — not 
into  their  fingers,  nor  into  one  hand  only.  This  is 
conveniently  done,  according  to  the  direction  of  St. 
Cyril  of  Jerusalem,  by  "making  the  left  hand  a  throne 
for  the  right,  and  hollowing  the  palm  of  the  right  to 
receive  the  Body  of  Christ,"-  i.e.  by  placing  the  left 
hand  under  the  right,  both  hands  being  held  open. 
The  rubric  also  makes  it  obligatory  on  the  communi- 
cant to  use  his  hands  also  in  the  reception  of  the 
chalice:^ — "Then  shall  the  Minister  first  receive  the 
Communion  in.  both  kinds  himself,  and  then  proceed  to 
deliver  the  same  to  the  people  also  in  order,  into  their 
hands'' ;  and  the  next  rubric  speaks  of  "the  Minister 
that  deliveretb,"  not  the  consecrated  Wine,  but  "  the 
Cup  to  any  one."  The  communion  will  be  made  safer 
and  quicker  if  all  communicants  take  the  chalice  in 
the  same  way,  grasping  it  firmly  with  both  hands,  the 
right  hand  holding  the  foot  of  the  chalice,  and  the 
left  hand  the  stem.  It  is  also  convenient  if  each  com- 
municant leave  the  rail  after  the  next  person  has  been 
communicated.' 

The  Eucharistic  Species  are  bread  and  wine.  Wafer- 
bread  is  lawful  under  the  present  rubric,  which  declares 

1  Hit.  Conf.,i,-2,.         -Rit.  Conf.,  43, ;/.  -  P.  345.    Rit.  Conf.,  44. 


THE  HOLY  COMMUNION  277 

only  that  common  bread  (if  it  be  the  best  and  purest) 
'shall  sufiEice.'  It  was  substituted  for  the  rubric  of 
1549  which  enforced  wafer-bred,  'unleavened,  and 
round,'  '  through  all  this  realm  after  one  sort  and 
fashion ' ;  and  thus  it  renounces  the  attempt  to  enforce 
uniformity  in  the  matter,  and  makes  both  kinds  lawful.^ 
There  is  no  doubt  at  all  upon  this  point ;  for  the  rubric 
'  it  shall  suffice'  was  in  the  Prayer  Books  of  1552  and 
1559,  and  at  the  time  when  it  was  thus  in  force  the 
following  Elizabethan  Injunction  was  issued  (in  1559) : 
— '  Where  also  it  was  in  the  time  of  king  Edward  the 
Sixth  used  to  have  the  sacramental  bread  of  common 
fine  bread ;  it  is  ordered  for  the  more  reverence  to  be 
given  to  these  holy  mysteries,  being  the  sacraments  of 
the  body  and  blood  of  our  Saviour  Jesus  Christ,  that 
the  same  sacramental  bread  be  made  and  formed  plain, 
without  any  figure  thereupon,  of  the  same  fineness  and 
fashion  round,  though  somewhat  bigger  in  compass 
and  thickness,  as  the  usual  bread  and  water,  heretofore 
named  singing  cakes,  which  served  for  the  use  of  the 
private  mass.'-  Thus  not  only  was  wafer-bread  allowed 
under  Elizabeth,  but  it  was  actually  enforced  wherever 
possible.^  At  the  present  day  it  is  exceedingly  difficult 
to  obey  the  rubric  except  by  tlic  use  of  wafer-bread  ;  for 

1  The  Two  Books,  314,  317. 

2  Cardwell,  Documentary  Annals,  i.  202.  Wafer-bread  was  still 
used  in  the  reign  of  James  i.,  and  in  that  of  Queen  Anne,  Charles 
Leslie  tells  us  (  Works,  i.  511)  that  some  clergy  always  used  un- 
leavened bread.  The  commentary  of  a  very  moderate  writer  may 
be  worth  quoting :— '  Its  wording,  "  it  shall  suffice,"  seems  to  indicate 
non-enforcement  rather  than  suppression  of  the  old  custom,  sanctioned 
in  the  older  rubric  ;  and  this  was  certainly  the  view  taken  in  the  Injunc- 
tions of  1559  and  correspondence  thereon.'— Bishop  Barry,  Teachers' 
P.D.  (in  loc). 

3  E.g.  in  1566  Sampson  complains  that  '  it  is  now  settled  nnd 
determined  that  an  unleavened  cake  must  be  used  in  place  of  common 
bread."    (Ztirich  Letters.     Series  2,  p.  121.)     In   1569  .Archbishop 


278  THE  PARSON'S  HANDBOOK 

the  '  best  and  purest  Wheat  Bread '  is  no  longer  to  be 
'  conveniently  gotten,'  the  household  bread  supplied 
by  bakers  containing  much  foreign  matter.^  There  is 
some  precedent  in  antiquity  for  leavened  bread,  and 
the  Easterns  use  it,  though  in  wafer  form  and  printed. 
Wafer-bread  is  far  more  convenient  than  common  bread, 
and  involves  smaller  risks  of  irreverence.  But  on  all 
grounds  it  seems  best  to  use  small  sheets  of  wafer,  semi- 
divided  by  cross  lines  made  with  the  blunt  side  of  a 
knife.  The  scriptural  symbolism  of  the  'one  bread, 
one  body '  is  thus  kept,  and  the  traditional  method  of  the 
early  Church,  from  which  the  East  has  never  departed.^ 
This  is  far  better  than  the  use  of  machines  for  cutting 
common  bread  into  squares ;  there  is,  of  course,  no 
authority  or  precedent  for  such  things,  while  the  pressing 
of  the  bread  into  small  slabs  of  dough  is  still  further 
removed  from  Church  tradition.  It  may  be  worth  while 
to  point  out  that  in  many  churches  the  people  are  made 
distrustful  by  a  number  of  small  unnecessary  illegalities, 
and  then  when  the  parson  tries  to  overcome  their  pre- 
judice against  wafer-bread,  he  has  a  difficulty  in  making 
them  understand  that  it  is  lawful. 

Parker's  Visitation  Articles  inquire,  '  Whether  they  do  use  to  minister 
the  Holy  Communion  in  wafer-bread  according  to  the  Queen's  Majesty's 
I>iJ7inctions,  or  else  in  common  bread.'  Parker  supported  his  action 
in  enforcing  wafer-bread,  although  the  rubric  allowed  both  kinds,  by 
a  clause  in  the  Act  of  Uniformity  {Parker  Correspo?idence,  375). 

1  At  the  last  revision  special  stress  was  laid  upon  the  purity  of  the 
bread  by  the  omission  of  the  words  '  at  the  table  with  other  meats ' 
which  had  followed  the  words  '  usual  to  be  eaten. ' 

-  The  direction  of  the  First  Book  is : — '  Something  more  larger 
and  thicker  than  it  was,  so  that  it  may  be  aptly  divided  in  divers 
pieces  ;  and  every  one  shall  be  divided  in  two  pieces  at  the  least,  or 
more,  by  the  discretion  of  the  Minister,  and  so  distributed.'  ( The  Two 
Books,  314.)  But  it  cannot  be  made  very  thick,  as  such  wafers  do  not 
keep.  It  had  been  the  custom  to  use  large  hosts  and  divide  them 
for  the  communicants  down  to  the  thirteenth  centuiy.  (Chambers, 
Divine  Worship,  232.) 


THE  HOLY  COMMUNION  279 

•  If  round  wafers  are  used,  they  should  be  all  of  the 
large  size,  to  be  broken  into  four  parts  for  communion  : 
the  communicants  can  then  be  easily  reckoned  in 
dozens.  The  use  of  smaller  breads  for  the  people  is 
a  quite  unnecessary  bit  of  clericalism.^  It  is  best  to 
get  the  wafers  from  a  religious  community.^  A  box 
should  be  provided  for  the  wafers. 

The  Judgement  of  the  Archbishop  of  Canterbury's 
Court  in  the  Bishop  of  Lincoln's  Case  has  decided 
that  the  ancient  rule  as  to  the  mixed  chalice  has 
never  been  changed,  and  that  therefore  it  is  not  law- 
ful to  use  unmixed  wine  for  the  Holy  Communion. ^ 
Red  wine  is  more  in  accordance  with  ancient  cus- 
tom than  white,  but  the  wine  should  be  the  pure 
fermented  juice  of  the  grape,  not  doctored  with 
alcohol  nor  heavily  sweetened,  as  are  many  so-called 
eucharistic  wines,  which  are  sticky  and  strong-smell- 
ing, and  altogether  unfit  for  sacred  purposes.  The 
difficulty  one  sometimes  hears  of  in  the  case  of 
persons  of  intemperate  habits  is  partly  due  to  the 
objectionable  nature  of  some  of  the  advertised 
wines.* 

1  In  any  case  it  is  convenient  for  the  priest  to  reserve  one-half  of 
his  Host  after  the  fraction  till  the  end  of  the  service,  in  case  of  one  or 
two  unexpected  communicants  presenting  themselves. 

-  The  Sisters  of  St.  Margaret,  East  Grinstead  (32  Queen  Square, 
Bloomsbury,  W.C.),  make  wafer-bread. 

3  'No  rule  has  been  made  to  "change  or  abolish"  the  all  but 
universal  use  of  a  mixed  cup  from  the  beginning.  When  it  was 
desirable  to  modify  the  direction  as  to  the  uniform  use  of  unleavened 
wafers,  a  Rubric  was  enacted  declaring  Wheat  Bread  sufficient. 
Without  order  it  seems  that  no  person  had  a  right  to  change  the 
matter  in  the  Chalice,  any  more  than  to  change  the  form  of  Bread. 
Wiix*  alone  may  have  been  adopted  by  general  habit  but  not  by  law.' 
— Lincoln  Judgement,  13. 

»  Suitable  wines  are  sold  by  Ford  and  Son,  Sedley  Place,  Oxford 
Street,  W, 


2So  THE  PARSON'S  HANDBOOK 

The  Preparation  of  the  Elements. — Quite  apart 
from  any  question  as  to  whether  it  has  been  made  bind- 
ing on  us  or  not,  the  Lincoln  Judgement  carries  with 
it  such  high  authority,  and  is  in  itself  so  weighty  and 
learned,  that  it  demands  our  most  careful  consideration. 
It  would  be  difficult  to  find  a  reason  for  disregarding  it. 
We  cannot  interpret  the  Prayer  Book  without  careful 
reference  to  all  the  other  sources  which  may  guide  us, 
and  that  parish  priest  or  writer  of  ceremonial  hand- 
books would  be  rash  indeed  who  would  set  up  his  own 
opinion  against  that  of  the  late  Archbishop  Benson 
and  his  assessors,  even  if  it  were  an  '  opinion  '  and 
not  a  judgement.  It  claims  to  be  a  '  Judgement,'  'in 
the  Court  of  the  Archbishop  of  Canterbury,'  and  it 
stands  on  a  level  quite  different  from  that  of  recent  in- 
formal utterances  from  Lambeth.  The  fact  that  it  also 
induced  the  Privy  Council  to  reverse  its  judgements 
on  the  points  at  issue  is  of  a  merely  historical  interest 
for  Churchmen,  but  it  renders  improbable  any  reversal 
of  decisions  thus  doubly  ratified.  Our  position  with 
regard  to  mixing  the  chalice  is  simple.  We  want  to 
know  when  to  mix  it,  whether  before  the  service,  as 
was  the  general  medieval  custom ;  or  after  the  Epistle, 
as  at  high  Mass  at  Sarum ;  or  at  the  Offertory,  as  in  the 
First  Prayer  Book  and  at  Rome.  We  naturally  turn  to 
the  Archbishop's  Judgement,  and  we  find  that  we  are 
told,  for  thoroughly  Catholic  reasons,  to  mix  it  before 
the  service.  The  Archbishop  says  '  Before  the  Service,' 
the  Pope  says  '  At  the  Offertory  ' ;  it  is  difficult'  to  see 
any  grounds  for  hesitation  as  to  which  course  we  should 
adopt.  Here  is  just  one  of  those  cases  where  a  little 
reasonableness  (to  put  the  question  of  loyalty  on  one 
side)  would  do  a  great  deal  ibr  Catholic  principles  :  if 
we  keep  to  the  Judgement  on  our  side,  we  have  a  right 


THE  HOLY  COMMUNION  281 

to  urge,  and  the  authorities  have  a  right  to  urge,  that 
those  should  keep  to  it  also  who  at  present  do  not  mix 
the  chalice  at  all. 

Now  it  was  decided  that  the  chalice  should  be  mixed 
before  the  service  for  this  reason :  that  the  direction 
for  the  chalice  to  be  mixed  at  the  Offertory  in  the 
First  Prayer  Book,  was  omitted  in  all  subsequent 
revisions,  and  that  this  omission  was  made  'in  accord- 
ance with  the  highest  and  widest  liturgical  precedents.' 
There  is  no  doubt  at  all  about  the  truth  of  this  state- 
ment that  liturgical  precedent  is  in  favour  of  the 
mixing  before  the  service.^  It  was  the  custom  at 
Westminster,-  and  it  was  the  custom  all  over  England 
for  low  Mass,^  and  is  still  practised  by  the  conservative 
Dominicans.  Moreover,  all  precedent  is  in  favour  of 
the  bread  and  wine  being  prepared  at  the  same  time,^ 
and  this  gives  full  meaning  to  the  solemn  bringing  in 
of  the  vessels  by  the  collet  which  was  so  characteristic 
a  feature  of  the  old  service,  as  it  is  of  the  Eastern 
rites  which  have  preserved  the  ancient  customs  of  the 
Church. 

Let  the  parson  then  see  that  he  adopts  no  custom 
that  cannot  be  justified.  If  he  makes  the  chalice 
immediately  before  the  service,  he  can  give  a  plain 
reason  for  what  he  does ;  and  he  will  find  also  how 
extremely  convenient  this  practice  is;  at  low  Mass  it 
avoids  a  long  pause  at  the  Offertory'^  (and  surely  if  we 

1  A  large  number  of  instances  illustrating  this  are  given  bj'  Dr. 
Legg,  '  Comparative  Study  of  the  Time  at  which  the  Elements  are 
prepared  "(5./'. £.5.  Trans,  iii.).  2  Mis.   Westm.,  488. 

2  Legg,  op.  cit.  ;  Barnes,  Low  Mass  in  E7igland,  5. 

^  E.g.  'Apponens  panem  patene,  vinum  et  aquam  in  calicem 
infundens.' — Cust.,  71.  '  Miscendo  vino  aquam  fundit  in  calicem 
hostia  prius  super  patenam  dectnter  prelocata.' — Mis.   IVes/m.,  488. 

6  It  is  of  course  against  the  rubric  to  shorten  this  pause  by  making 
the  chalice  at  the  altar  during  the  collection,  as  is  sometimes  done. 


282  THE  PARSON'S  HANDBOOK 

expect  business  men  to  come  to  week-day  Masses  we 
must  be  careful  to  prevent  long  pauses) ;  at  high  Mass 
it  greatly  increases  the  significance  and  beauty  of  the 
ceremonial.^ 

Omissions. — It  seems  best  never  to  omit  the  Creed 
or  the  Gloria  i?i  Excehis,  Yet  something  may  be  said 
for  the  omission  of  the  former  on  ordinary  week-days, 
and  perhaps  of  the  latter  on  ferias,  and  in  Advent,  and 
from  Septuagesima  to  Easter.  For  it  may  be  questioned 
whether  the  rubrics,  '  shall  be  sung  or  said  the  Creed,' 
and  '  Then  shall  be  said  or  sung  Glory  be  to  God,' 
meant  that  they  were  to  be  sung  on  uncustomary 
occasions,  when  the  clergy  would  naturally  omit  them. 
If  they  were  to  be  sung  on  a  new  principle,  i.e.  at  every 
Mass,  one  might  expect  some  statement  in  the  rubrics. 
On  the  contrary,  however,  there  is  a  rubric  at  the  end 
of  the  First  Prayer  Book,^  which  allows  of  their 
omission,  '  If  there  be  a  sermon,  or  for  other  great 
cause,  the  Curate  by  his  discretion  may  leave  out  the 
Litany,^  Gloria  in  Excelsis,  the  Creed,  the  Homily, 
and  the  Exhortation  to  the  Communion.'  We  have  of 
course  no  power  to  put  the  rubrics  of  this  Book  before 
those  of  our  own ;  but  they  are  useful  as  illustrating  a 
principle,  for  the  rubrics  at  the  Creed  and  Gloria  in 
the  First  Book  are  neither  more  nor  less  peremptory 
than  ours.     Still,  in  days  when  disobedience  in  many 

1  See  pp.  304,  326,  353,  362. 

-  P.  172.— The  rubrics  in  the  American  office  are,  'Then  shall  be 
said  or  sung,  all  standing,  Gloria  in  Excelsis,  or  some  proper  Hymn 
from  the  Selection,'  and,  '  But  the  Creed  may  be  omitted,  if  it  hath 
been  said  immediately  before  in  Morning  Prayer ;  provided  that  the 
Nicene  Creed  shall  be  said  on  Christmas-day,  Easter-day,  Ascension- 
day,  Whitsun-day,  and  Trinity-Sunday." 

"  There  was  then  no  order  to  say  the  Litany  on  Sundays,  but  only 
'upon  Wednesdays  and  Fridays.' — The  Tivo  Books,  313,  317. 


THE  HOLY  COMMUNION  283 

dangerous  directions  is  so  rife  as  at  present,  it  seems 
safer,  as  I  have  said,  to  stick  rigidly  to  the  letter  of 
our  rubrics,  if  only  to  avoid  giving  a  false  impression 
of  disobedience.  And  it  must  be  remembered  that  the 
Gloria  now  occupies  a  different  position,  and  has 
become  a  part  of  the  Anaphora,  so  that  the  omission 
in  this  case  is  a  very  doubtful  matter.  In  any  case 
nothing  should  be  done  without  the  Bishop's  permission. 

The  Ten  Commandments  are  in  a  different  position. 
There  is  no  reason  for  their  omission.  The  only 
excuse  that  I  know  of  is  the  analogy  of  the  Scottish 
and  American  Liturgies,  which  allow  the  substitution 
of  the  Summary  of  the  Law,^  and  this  is  a  more  than 
doubtful  line  of  defence.  Moreover  there  is  no 
precedent  for  the  omission  of  the  Kyries,  which  are  an 
ancient  feature  of  the  beginning  of  the  Eucharist,  and 
farced  Kyries,-  such  as  we  have  in  the  responses  to  the 
Commandments,  are  also  an  ancient  feature.  I  am,  of 
course,  concerned  here  merely  with  the  interpretation 
of  existing  rubrics,  and  not  with  the  question  whether 
the  substitution  of  the  ninefold  Kyrie  for  the  Deca- 
logue as  it  now  stands  would  be  a  useful  alteration 
in  our  Liturgy.  The  Exhortations  are  dealt  with  on 
P-  317- 

Sermons. — The  time  ordered  for  the  Sermon '  in  the 
Prayer  Book  is  after  the  Creed  at  the  Eucharist.  Those 
who  place  the  morning  Sermon  at  Mattins  instead  of  at 
the  Communion,  dislodge  the  Eucharist  from  its  posi- 
tion as  the  principal  service,  and  disobey  the  rubrics. 

J  The  American  rubric  still  requires  the  Decalogue  to  be  said  '  once 
on  each  Sunday.' 

2  For  ancient  examples  see — Maskell,  Ancient  Liturgy,  23;  Blunt, 
Annotated  B.C. P.,  166;  Mis.  Sar.,  929-933. 

-  Canon  45  orders  one  sermon  every  Sunday.  Canon  83  orders  a 
pulpit  for  preaching.     See  pp.  322  and  54. 


284  THE  PARSON'S  HANDBOOK 

The  Prayer  Book  orders  catechising/  and  not  a 
Sermon,  for  Evensong :  it  may  well  be  asked  whether 
this  would  not  be  the  wisest  course  in  an  age  when 
there  is  too  much  loose  talking  in  the  pulpit,  and  too 
little  definite  teaching. 

Just  as  the  celebrant  at  the  Holy  Eucharist  keeps 
on  his  vestments  (with  the  exception  of  the  chasuble 
and  maniple)  for  convenience,  so  at  Evensong,  for  the 
same  reason,  the  preacher  or  catechist  may  retain  his 
surplice,-  hood,^  and  tippet.^ 

But  if  lectures  are  given  from  the  pulpit,  or  mission 
addresses,  or  other  unliturgical  discourses,  the  speaker 
should  certainly  not  wear  any  special  vestments,  but 
only  the  cassock  and  gown  (with  hood  or  silk  tippet, 
if  he  have  a  Master's  degree),  which  is  the  ordinary 
canonical  dress  of  the  clergy.  This  is  not  only  the 
correct  course  to  adopt,  but  is  also  often  a  help  in 
winning  those  who  are  unused  to  church  services  ;  and 
nothing  is  more  graceful  or  more  convenient  for  this 
kind  of  speaking  than  a  black  gown.  The  Evangelical 
clergy  are  now  showing  the  same  dislike  to  preaching 

1  p.  248  and  387-8. 

2  The  use  of  the  surplice  in  the  pulpit  was  common  in  Queen  Anne's 
reign,  when  it  was  regarded  as  a  mark  of  high-churchmanship  (Abbey 
and  Overton,  ii.  468).  But  a  century  or  so  earlier  the  gown  was  also 
looked  upon  as  a  mark  of  the  beast ;  e.g.  see  some  of  the  Requests  to 
Convocation  of  1562,  '  that  the  ministers  be  not  compelled  to  wear 
such  gowns  and  caps  as  the  enemies  of  Christ's  gospel  have  chosen  to 
be  the  special  array  of  their  priesthood."    (Robertson,  Lit.,  92. ) 

3  '  It  is  also  seemly  that  Graduates,  when  they  do  preach,  shall  use 
such  hoods  as  pertaineth  to  their  several  degrees. ' — First  P.  B. 

*  Dignitaries  should  wear  the  grey  almuce  ;  but  doctors  are  dis- 
tinguished by  their  hoods.  The  black  almuce  of  minor  canons  and 
vicars  choral  is  practically  the  same  as  the  hood  and  tippet,  with  the 
addition  in  general  of  a  black  fur  lining.  (Atchley,  S.P.E.S.  Tratis. 
iv.  317-23.)  The  almuce  might  for  convenience  be  laid  on  the  pulpit. 
Bishops  may  preach  in  rochet  and  chimere,  which  corresponds  to  the 
priest's  gown. 


THE  HOLY  COMMUNION  285 

in  the  gown  which  the  Ritualistic  clergy  showed  a 
generation  ago.  It  is  difficult  to  understand  why. 
The  gown  is  quite  as  legitimate,  and  quite  as  Catholic, 
as  the  surplice,  even  for  the  canonical  sermon,  and 
rather  more  ritualistic.  The  preacher,  or  lecturer,  may 
wear  the  gown  of  his  degree,  or  the  'preacher's'  {i.e. 
the  priest's)  gown,  which  latter,  by  the  way,  has  nothing 
to  do  with  Geneva,  and  being  a  special  priestly  gown 
is  more  sacerdotal  than  either  the  university  gown  or 
the  surplice.  The  Genevan  party  abhorred  it  *  little,  if 
at  all,  less  than  the  surplice  itself.'  ^ 

To  put  it  shortly.  The  preacher  at  the  Lord's  Supper, 
if  he  is  one  of  the  ministers,  will  lay  aside  his  outer 
vestment  and  maniple.  But  if  he  is  not  one  of  the 
ministers,  and  also  at  Evening  Prayer,  and  at  a  Marriage 
v.-hen  there  is  no  Mass,  he  may  wear  either  surplice  or 
gown.     At  other  occasions  he  should  wear  a  gown. 

The  preacher  should  on  no  account  wear  a  stole 
over  his  surplice.  This  practice,  which  takes  away 
all  meaning  from  the  use  of  the  stole,  has  no  authority, 
ancient  or  modern.  It  has  been  ignorantly  copied 
from  Rome,  where  its  use  is  far  from  general,  being 
only  permitted  and  not  enjoined. 

It  is  convenient  and  seemly  that  the  verger,  in 
accordance  with  ancient  custom,  should  conduct  the 
preacher  to  the  pulpit,  whenever  there  is  a  sermon. 
The  verger  may  go,  verge  in  hand,  up  the  chancel- 
steps,  to  the  preacher's  stall,  and  stand  before  him  till 
the  latter  follows  him ;  the  verger  then  leads  the  way 
to  the  pulpit,  stands  aside  for  the  preacher  to  mount 
the  stairs,  and  closes  the  door  behind  him. 

'  Robertson,  103.  For  an  illustration  of  the  priest's  gown  see 
Plate  XI.  This  shows  the  sleeves  in  their  proper  shape,  and  not 
tucked  up  to  ihc  dhow. 


286  THE  PARSON'S  HANDBOOK 

There  is  no  authority  for  introducing  the  sermon 
with  a  collect  or  the  invocation.  The  55th  Canon, 
following  a  very  ancient  pre-Reformation  custom,^ 
orders  a  Bidding  Prayer  to  be  said  'before  all  Sermons, 
Lectures,  and  Homilies.' 

The  magnificent  Bidding  Prayer  given  by  the  Canon 
is  as  follows,  but  it  may  be  altered  or  shortened  ('in 
this  form,  or  to  this  effect,  as  briefly  as  conveniently 
they  may') : — ■ 

'  Ye  shall  pray  for  Christ's  holy  Catholic  Church,  that  is, 
for  the  whole  congregation  of  Christian  people  dispersed 
throughout  the  whole  world,  and  especially  for  the  Churches 
of  England,  Scotland,  and  Ireland  :  and  herein  I  require 
you  most  especially  to  pray  for  the  King's  most  excellent 
Majesty,  our  Sovereign  Lord  James,  King  of  England, 
Scotland,  France,  and  Ireland,  Defender  of  the  Faith,  and 
Supreme  Governor  in  these  his  realms,  and  all  other  his 
dominions  and  countries,  over  all  persons  in  all  causes,  as 
well  Ecclesiastical  as  Temporal :  ye  shall  also  pray  for  our 
gracious  Queen  Anne,  the  noble  Prince  Henry,  and  the 
rest  of  the  King  and  Queen's  royal  issue :  ye  shall  also 
pray  for  the  Ministers  of  God's  holy  Word^  and  Sacra- 
ments, as  well  Archbishops  and  Bishops,  as  other  Pastors 
and  Curates  ;  ye  shall  also  pray  for  the  King's  most  honour- 
able Council,  and  for  all  the  Nobility  and  Magistrates  of 
the  realm  ;  that  all  and  every  of  these,  in  their  several 
callings,  may  serve  truly  and  painfully  to  the  glory  of  God, 
and  the  edifying  and  well  governing  of  his  people,  remem- 


1  See  p.  263.  There  are  forms  of  the  Bidding  Prayer,  not  only  in 
fifteenth-century  missals  and  manuals,  but  as  far  back  as  Leofric's 
sacramentary  of  the  tenth  century  ;  some  of  these  aie  given  by  Dr. 
Henderson  in  his  edition  of  the  York  Manual  (Surtees  Society). 

2  'Work'  is  printed  in  the  S.P.C.  K.  edition  of  the  Canons,  but  this 
is  a  mistake.  It  is  '  word  '  in  Cardwell's  Synodalia,  and  '  pro  ministris 
divini  verbi '  in  the  Latin  version  [Synod,  i.  2,  77,  195) ;  in  the  form 
of  1559  it  is  also  '  word  '  (Cardwell,  Doc.  Ann.,  i.  203). 


THE  HOLY  COMMUNION  287 

bering  the  account  that  they  must  make  :  also  ye  shall  pray 
for  the  whole  Commons  of  this  realm,  that  they  may  live 
in  the  true  faith  and  fear  of  God,  in  humble  obedience  to 
the  King,  and  brotherly  charity  one  to  another.  Finally, 
let  us  praise  God  for  all  those  which  are  departed  out  of  this 
life  in  the  faith  of  Christ,  and  pray  unto  God  that  we  may 
have  grace  to  direct  our  lives  after  their  good  example  ; 
that,  this  life  ended,  we  may  be  made  partakers  with  them 
of  the  glorious  resurrection  in  the  life  everlasting  ; 
always  concluding  with  the  Lord's  Prayer.' 

It  is  an  immense  pity  that  this  beautiful  form  of 
intercession  is  now  so  little  used.  Were  it  forbidden  us, 
instead  of  enjoined,  it  would  doubtless  be  said  from 
half  the  pulpits  in  London,  instead  of  being  almost 
confined  to  the  Universities.  The  only  objection  to  its 
use  that  can  possibly  be  raised  is  that  to  repeat  the 
Lord's  Prayer  with  a  special  intention  is  a  Catholic 
practice.^  The  revival  of  the  English  Church  has 
been  due  to  the  recovery  of  her  neglected  rules.  As 
soon  as  people  began  to  be  loyal  to  these,  life  began  to 
flow  back.  Loyalty  to  the  Liturgy  meant  sound  sacra- 
mental teaching ;  loyalty  to  one  rubric  meant  a  Catholic 
ceremonial ;  to  another,  the  constant  round  of  daily 
services ;  to  another,  the  restoration  of  the  Eucharist 
to  its  appointed  place  ;  to  another,  the  weekly  instruc- 
tion of  children.  We  must  not  be  content  till  all  the 
rules  are  recovered.  And  do  we  not  need  the  teaching 
of  the  Bidding  Prayer,  the  reminder  that  the  English 
Church  is  but  a  part  of  the  Catholic  body,  of  the 
sacredness  of  the  State  and  its  governance,  of  the  need 
of  systematic  intercession,  and  the  solemn  commemora- 
tion and  prayer  for  the  departed  ? 

1  Cartwright,  the  founder  of  systematic  Puritanism,  was  the  first  to 
give  up  the  Bidding  Prayer,  according  to  Bishop  Wren  (in  the  Parcn- 
ialia,  p.  90),  on  the  autliority  of  y\ndrcwcs  and  others. 


288  THE  PARSON'S  HANDBOOK 

It  will  be  noticed  that  the  essential  part  is  the  Lord's 
Prayer,  and  that  the  rest  may  be  modified.  Some  of 
the  earlier  phrases  are  a  little  too  courtly  to  be  real  to 
modern  ears ;  ^  but  the  bulk  of  it  should  be  used  at  the 
morning  sermon. 

The  following  form  is  suggested  as  an  example  of  a 
'  brief  and  '  convenient '  condensation  : — 

'  Ye  shall  pray  for  Christ's  Holy  Catholic  Church  dis- 
persed throughout  the  whole  world,  and  especially  for  the 
Church  of  England. 

'And  herein  I  require  you  most  especially  to  pray  for  the 
King's  most  excellent  Majesty  ;  for  the  Ministers  of  God's 
Holy  Word  and  Sacraments  ;  for  the  Council,  Nobility  and 
Magistrates  ;  and  for  the  whole  Commons  of  this  Realm. 

'  Finally,  let  us  praise  God  for  all  those  which  are 
departed  out  of  this  life  in  the  faith  of  Christ,  and  pray 
that  we  may  be  made  partakers  with  them  of  the  glorious 
resurrection  in  the  life  everlasting.' 

It  might  be  possible  to  condense  this  form  even  more, 
as,  e.g. ;  'Ye  shall  pray  for  Christ's  Holy  Catholic  Church 
and  for  this  Realm  ;  and  let  us  praise  God,  etc'  The 
Lord's  Prayer  must  never  be  omitted.  It  may  be  said 
by  preacher  and  people  in  a  low  voice.  For  afternoon 
lectures,  the  longer  form  of  Bidding  Prayer  with  a 
hymn  forms  a  most  fitting  short  service.  The  people 
should  stand  for  the  Bidding  and  kneel  for  the  Lord's 
Prayer." 

It  is  customary  to  conclude  the  sermon  with  an 
ascription,-^  such  as  '  And  now  to  God  the  Father,  God 

1  But  the  form  in  the  Sarum  Processional,  '  Let  us  pray  for  the  Eng- 
lish Church,' is  more  terse.  It  begins  (in  litiguamater^ia),  '  Oremns 
pro  Ecclesia  Anglicana  et pro  rege  nostra  et  archiepiscopis  episcopis  et 
specialiter  pro  episcopo  7iostro  N.  -  Bisse,  Beauty  of  Holiness,  154. 

3  '  Custom  has  also  established,  from  the  days  at  least  of  St. 
Chrysostom,  the  practice  of  ending  the  sermon  with  an  ascription  of 


THE  HOLY  COMMUNION  289 

the  Son,  and  God  the  Holy  Ghost,  be  all  honour  and 
glory,  both  now  and  for  ever.  Amen.''  (The  use  of  a 
prayer  at  the  end  of  the  sermon  rests  on  a  custom  as 
old  as  Cranmer's  time.^)  It  is  better  to  say  the  form 
in  the  natural  voice,  and  without  turning  to  the  east. 
A  painful  impression  of  unreality  is  sometimes  pro- 
duced by  the  preacher  suddenly  wheeling  round,  and 
taking  a  note,  at  the  end  of  an  earnest  discourse.  It  is 
far  more  impressive  if  the  Amen  also  be  said  by  the 
people  quietly  and  in  their  natural  voice.  The  intro- 
duction of  semi-musical  habits  into  the  pulpit  is  alto- 
gether to  be  deprecated.  Some  preachers  let  a  trace 
of  intonation  run  through  their  sermons,  and  the  effect 
I  have  seen  described  as  that  of  a  'dismal  howl.' 
When  words  are  sung  they  should  be  sung  in  tune, 
but  when  they  are  said,  they  should  be  said  with  a 
proper  and  natural  elocution. 

Tlie  Ministers. — It  is  against  all  ancient  tradition 
and  all  old  English  custom,  for  sung  Mass  to  be  cele- 
brated by  the  priest  alone  without  the  assistance  of  any 
other  minister,  and  with  only  a  couple  of  serving-boys. 
This  is  a  modern  Roman  practice,  as  is  also  the  disuse 
of  incense  at  what  is  called  abroad  a  Alissa  Cantata. 

If  there  are  two  other  ministers  in  the  church,  the 
celebrant  should  be  assisted  by  deacon  and  sub-deacon, 
and  also  by  the  clerk  or  collet.^     If  there  is  only  one 

praise.' — Rit.  Conf.,  34.  Bishop  Wren's  Orders  and  Directions  of 
1636  in  enforcing  the  Bidding  Prayer,  add  the  words  '  and  no  prayer 
to  be  used  in  the  pulpit  after  sermon,  but  the  sermon  to  be  concluded 
with  Glory  be  to  the  Father,  etc.,  and  so  come  down  from  the  pulpit.' 
— Cardwell,  Doc.  Ann.,  ii.  201. 

1  Robertson,  159.     But  see  note  above. 

2  In  old  times  he  was  often  called  the  '  collet,'  i.e.  the  acolytus  of 
the  Sarum  rubrics,  a  title  which  should  not  be  given  to  the  taperers 
(ceroferarii).  In  the  Lincoln  Liber  Niger  (375)  the  cross-bearers  are 
called  clerici. 


290  THE  PARSON'S  HANDBOOK 

other  minister  in  priest's  or  deacon's  orders  he  should 
assist  as  deacon,  and  the  clerk  should  take  the  duties 
of  the  sub-deacon  as  well  as  his  own.  If  the  priest  is 
single-handed  he  should  be  assisted  by  the  clerk. 

The  ancient  custom  was  that  of  reverence  and  com- 
mon sense ;  if  there  was  more  than  one  priest  or  deacon 
to  show  respect  to  the  Sacrament,  so  much  the  better ; 
but  if  not,  then  at  least  the  clerk.  Where  there  is  one 
assistant  clergyman,  but  no  clerk,  he  may  do  the  work 
of  the  clerk  as  well  as  taking  the  chalice  and  reading 
the  gospel  and  epistle.  But  there  should  always  be 
a  clerk  (if  possible,  but  not  necessarily,  in  reader's 
orders) ;  and  then  a  single  assistant  clergyman  will,  as 
I  have  said,  take  the  office  of  deacon,  and  the  clerk  add 
to  his  own  duties  those  of  sub-deacon.  Even  at  low 
Mass  a  boy  only  serves  in  the  absence  of  the  deacon 
(or  clerk),  as  is  admitted  by  Roman  authorities. 

The  Clerk. — It  need  hardly  be  said  that  the  man 
chosen  for  the  clerk's  office  should  be  of  exemplary 
and  devout  life,  as  well  as  quiet  and  reverent  in  his 
demeanour.  His  principal  duties  at  high  Mass  are  to 
carry  the  cross  at  the  head  of  the  procession,  and  to 
bear  the  sacred  vessels  to  and  from  the  sanctuary. 
When  there  is  no  sub-deacon,  he  may  also  read  the 
epistle.  In  any  case  he  may  wear  a  tunicle.^  In  those 
parishes  where  there  is  a  reader,  the  office  of  clerk  gives 
him  his  proper  share  in  the  service  of  the  Church. 
But  minor  orders  are  not  necessary  for  the  epistoler ; 
custom  long  assigned  to  the  clerk  the  reading  of  the 
first  lesson  and  the  epistle,^  and  a  trace  of  this  was 

1  '  Acolitus  crucem  ferens,  alba  et  tunica  indutus.' — Mis.  Sar.,  350, 

2  Archbishop  Grindal  (1575)  requires  that  persons  appointed  to  the 
office  of  parish-clerk  should  be  able  and  ready  to  read  the  first  lesson 
and  epistle  as  is  used  (Grindal,  Rcmams,  142-168).     Cf.  Robertson, 


THE  HOLY  COMMUNION  291 

preserved  in  the  Prayer  Book  of  1549 — 'the  priest  f^ 
he  that  is  appointed  shall  read  the  epistle  .  .  .  the 
minister  %\vi}i\.  read  the  epistle';^  while  for  the  gospel 
the  deacon  is  especially  mentioned — 'the  priest  or  one 
appointed  to  read  the  gospel  .  .  .  the  priest  or  deacon 
shall  then  read  the  gospel.'  Our  present  rubric  directs 
the  Priest  to  read  both  Epistle  and  Gospel,  but  evidently 
on  the  assumption  that  there  is  neither  an  epistoler  nor 
gospeller  present :  it  was  certainly  so  interpreted  in 
Elizabeth's  time  when  the  rubric  was  new ;  and  gospel- 
lers and  epistolers  are  provided  by  Canon  24.^ 

The  persons  needed  for  the  more  elaborate  service, 
when  there  is  only  one  priest,  are  these — the  Priest, 
the  Clerk,  the  Thurifer,  two  Taperers;  in  a  small 
place  the  taperers  (or  one  of  the  taperers)  and  thurifer 
might  be  dispensed  with,  but  not  the  clerk.  It  is  better 
for  the  dignity  of  the  service  not  to  have  small  boys  for 
these  offices,  if  possible.  Let  the  position  of  server  on 
Sundays  be  one  that  is  looked  up  to,  as  something  to 
be  reached  only  after  many  years  of  probation ;  and 

The  Lihirgy  (cap.  lo),  also  for  note  as  to  the  admission  of  those  to 
read  who  were  not  in  minor  orders,  in  ancient  times.  A  few  traces  of 
this  have  come  down  to  our  times ;  e.g.  the  parish-clerk  at  Christ 
Church,  Hants,  has  from  time  immemorial  worn  a  surplice,  and  has 
up  to  quite  recent  times  read  the  lessons  and  the  epistle.  (What 
sacerdotalist  robbed  liim  of  his  duties?)  This  vesting  of  the  clerk 
can  be  traced  back  in  other  places — e.g.  in  the  Churchwarden's 
Account  Book  at  All  Saints,  Hereford,  occurs  in  1619  the  entry,  '  One 
surplesse  for  the  minister,  and  one  surplesse  for  the  clarke.' 

1  'With  the  first  Liturgy  of  Edward  vi.  the  clerk  was  to  read  the 
Epistle.  In  the  companion  to  the  first  book,  plainly  written  for  the  use 
of  the  clerk,  and  published  by  Grafton  under  the  name  of  "  Psalter" 
in  1549,  the  priest  or  the  clerk  is  to  read  the  epistle.'  See  an  article  by 
'  J.  W.  L."  in  the  Church  Times  for  December  2,  1898,  which  appeared 
since  the  above  was  first  written,  and  gives  a  list  of  authorities  from 
'  the  ninth  century  to  the  nineteenth.'  See  also  Mr.  Atchley's  letlci 
in  the  same  journal,  April  14,  1899.  '-  Sec  p.  292. 


292  THE  PARSON'S  HANDBOOK 

let  the  boy-servers  be  trained  and  tested  at  those  early 
week-day  services  when  the  clerk  is  absent. 

Gospeller  and  Epistoler. — The  tradition  of  celebrating 
the  Holy  Communion  with  Gospeller  and  Epistoler 
(more  conveniently  called  deacon  and  sub-deacon) 
assisting,  has  never  been  lost  in  the  Church  of  Eng- 
land. This  fact  supplies  a  warning  to  those  who  would 
rush  to  a  conclusion  that  the  Prayer  Book  rubrics  are 
exhaustive  and  exclusive ;  for  although  there  is  no 
mention  of  the  assistance  of  a  deacon  ^  in  the  rubrics 
of  the  Communion  Office,  except  at  the  collection  of 
the  alms,  yet  every  deacon  is  told  by  the  Bishop  at 
his  ordination  that  *  It  appertaineth  to  the  Ofiflce  of  a 
Deacon,  in  the  Church  where  he  shall  be  appointed 
to  serve,  to  assist  the  Priest  in  Divine  Service,  and 
specially  when  he  ministereth  the  holy  Communion, 
and  to  help  him  in  the  distribution  thereof.'  ^ 

Canon  24  supplies  the  evidence  that  there  should  be 
both  a  Gospeller  and  Epistoler  where  the  full  service 
can  be  rendered,  and  also  that  the  office  of  Deacon 
may  be  taken  by  a  priest,  by  saying  (at  a  time  when 
the  rubric  was  as  now  '  The  Priest  shall  read  the 
Epistle '  and  '  Then  shall  he  read  the  Gospel '),  '  the 
Principal  Minister  using   a  decent   Cope,  and  being 

1  Similarly  with  the  clerk.  He  is  not  actually  mentioned  in  the 
rubrics,  the  '  Clerks'  in  that  before  the  Lord's  Prayer  at  Mattins  and 
Evensong  and  in  the  Commination  being  clearly  those  whom  Canon  24 
calls  '  Singing-men.'  Yet  we  learn  from  Canon  91  that  he  was  a  person 
the  choice  of  whom  was  a  matter  of  great  importance  ;  and  he  was  to 
be  '  sufficient  for  his  reading,  writing  [in  days  when  these  accomplish- 
ments were  rare],  and  also  for  his  competent  skill  in  sTnging,  if  it 
may  be.' 

"  The  rubric  at  the  communion  just  covers  a  second  Minister  by 
the  words  '  The  Minister  that  delivereth  the  Cup  to  any  one  shall  say,' 
but  says  nothing  about  the  deacon.  The  rubric  before  secures  that 
'  the  Minister '  that  '  delivereth  the  Bread '  shall  be  a  priest  by  speaking 
of  him  as  first  communicating  himself. 


THE  HOLY  COMMUNION  293 

assisted  with  the  Gospeller  and  Epistoler  agreeably 
according  to  the  Advertisements  published  Ajino  7  Eliz.'' 
Similarly  a  newly  ordained  deacon  is  ordered  to  read 
the  Gospel  in  the  Ordering  of  Deacons,  and  Bishops 
are  directed  to  act  as  Epistoler  and  Gospeller  in  the 
Consecration  of  Bishops. 

The  ceremonial  generally  in  use  in  cathedral  churches 
is  of  a  very  simple  character.  The  Gospeller  and 
Epistoler  stand  on  either  side  of  the  Priest  at  a  lower 
step,  the  former  on  his  right,  the  latter  on  his  left. 
They  read  the  Gospel  and  Epistle,  they  minister  at  the 
Offertory,  and  they  assist  in  administering  the  Com- 
munion to  the  people.  There  may  be  no  objection  to 
this  simple  ceremonial :  while  there  is  undoubtedly  a 
danger  of  overlaying  it  with  too  elaborate  ceremonies, 
and  it  cannot  be  denied  that  in  some  churches  a  point 
has  been  reached  when  the  service  ceases  to  be  either 
lawful  or  dignified.^ 

But  it  is  reasonable  to  assume  that  the  ministers  who 
assist  the  priest  at  the  Lord's  Supper  will  carry  out 
their  duties  in  the  manner  that  was  traditional  at  the 
time  the  Prayer  Book  was  drawn  up.  At  that  time  the 
directions  of  the  English  Service  were  easy  to  under- 
stand because  of  the  tradition ;  but  at  the  present  day, 
a  long  period  of  Puritan  revolution  and  another  of 
Hanoverian  neglect  have  caused  this  tradition  to  be 
forgotten,  and  it  is  necessary  to  supply  it  in  footnotes. 
We  cannot  be  bound  by  the  debased  customs  of  periods 

1  Even  the  better  kind  of  nineteenth-century  ceremonial  directory 
supplemented  the  old  English  rules  with  countless  elaborations  of 
modern  Roman  Catholic  writers,  as  if  the  Prayer  Book  service  were 
intended  to  be  more  'ritualistic'  than  the  Sarum  Missal,  instead  of 
less.  Of  the  worse  type  of  book  I  would  rather  not  speak.  The 
sooner  it  is  forgotten,  as  a  momentary  aberration,  the  better  for  our 
reputation. 


294  THE  PARSON'S  HANDBOOK 

when  the  most  important  rubrics  of  the  Prayer  Book 
were  openly  disobeyed. 

It  may  be  added  that  a  rigid  uniformity  and  exacti- 
tude was  neither  secured  nor  desired  until  the  Ultra- 
montane fashions  set  in  among  those  churches  that 
are  under  Papal  dominion.  The  directions  given 
below  have  been  worked  out  with  extreme  care,  but  a 
reasonable  modification  of  them  would  not  therefore 
be  'incorrect.'  Fancy  ceremonial  is  incorrect,  and 
Papal  ceremonial  ludicrously  so  in  an  office  like  our 
own,  but  things  done  for  the  sake  of  convenience  and 
simplicity  may  be  perfectly  correct.  At  the  same 
time  it  may  be  added  that  the  method  of  sticking 
closely  to  precedent  and  principle,  which  I  have 
adopted  in  these  chapters,  does  work  out  extremely 
well  in  practice. 

In  the  following  chapters  directions  are  given  for  four 
forms  of  service  in  accordance  with  the  number  of 
ministers  that  are  available:  —  i.  (Chapter  x.)  A 
simple  form  for  the  Priest  and  Clerk  alone,  such  as  is 
suitable  for  many  churches,  especially  in  the  country. 
2.  (Chapter  xi.)  The  service  with  the  same  principal 
ministers,  but  with  the  addition  of  thurifer  and 
taperers  for  those  churches  that  have  a  more  elaborate 
ceremonial ;  and  in  this  chapter  I  have  given  fuller 
directions  for  the  priest's  part,  and  have  included  most 
of  the  points  that  need  explanation.  3.  A  few  notes  to 
indicate  the  part  which  a  Deacon  will  take  if  present 
at  this  service.  4.  (Chapter  xii.)  The  full  form  of 
service  with  Deacon,  Sub-deacon,  Collet,  Thurifer,  and 
Taperers,  omitting  the  priest's  part  which  is  given  in 
Chapter  xi. 

I  have  endeavoured  to  give  references  for  every 
direction,  so  that  the  reader  can  judge  each  point  for 


THE  HOLY  COMMUNION  295 

himself,  and  understand  precisely  what  there  is  to  be 
said  for  it.  I  have  assumed  throughout  that  we  have 
the  right  to  supplement  the  brief  directions  of  the 
Prayer  Book  by  English  tradition,  not  necessarily 
because  it  is  better  than  that  of  the  rest  of  the  Church 
in  the  West  or  the  East,  but  because  it  is  the  only 
tradition  which  we  have  any  right  to  use. 

For  convenience  I  have,  as  a  rule,  avoided  repeating 
references.  Those  therefore  which  are  not  found  under 
one  form  of  service  must  be  looked  for  under  the 
others. 


CHAPTER   X 

HOLY   COMMUNION — PRIEST    AND   CLERK 

Simplest  Fortn  of  the  Service. 

The  directions  in  this  chapter  will  serve  also  for  what 
are  called  low  Celebrations,  if  the  references  to  the 
choir  are  omitted. 

In  many  churches  where  the  congregation  is  not 
prepared  for  any  elaborate  ceremonial,  there  is  a 
danger  lest  essential  things  should  be  omitted  while 
many  unnecessary  and  unauthorised  things  are  added. 
It  is  common,  for  instance,  to  see  an  elaborate  altar, 
unlawfully  ornamented,  in  churches  where  the  vest- 
ments ordered  by  the  Prayer  Book  are  not  worn.  But 
if  the  parson  lets  it  be  felt  that  he  makes  a  point  of 
obeying  the  Prayer  Book  and  Canons,^  and  conducts 
himself  in  a  '  sober,  peaceable,  and  truly  conscientious  ' 
manner,  he  will  not  find  it  difficult  to  obey  the  Prayer 
Book  in  this  also,  that  he  wears  a  plain  chasuble  (which 
need  not  have  orphreys  and  may  be  perfectly  white), 
stole,  and  fanon,  over  an  unapparelled  albe  and  an 
amice  with  a  white  apparel.     I  assume,  therefore,  that 

1  Wearing,  for  instance,  a  long  and  full  surplice  with  the  rest  of  the 
choir-habit  at  Mattins  and  Evensong,  and  not  that  vestment,  the  stole, 
which  belongs  to  the  Eucharist. 
296 


PLATE  XII. 


ct  a  I  ocium  parbuo  etairer' 


ii)j(e  ientte  rcf  ((iof(e=  fc 


THE  LAST  ABLUTION 


PRIEST  AND  CLERK  297 

he  is  thus  vested, ^  and  that  the  clerk  wears  a  sleeved 
rochet,  or,  if  it  be  preferred,  a  surplice.^ 

The  clerk  first  puts  out  the  vestments,  places  the 
book  on  the  altar,  lights  the  candles,  places  the  cruets, 
etc.,  on  the  credence,  and  helps  the  priest  to  vest.  The 
choir  being  in  their  places,  the  priest  enters  the  chancel 
preceded  by  the  clerk ;  he  carries  the  vessels,  on  which 
the  burse  is  laid,  to  the  credence,  where  the  clerk  assists 
him  to  wash  his  hands  and  then  minister  the  breads, 
wine,  and  water  to  him.  Having  made  the  chalice,  the 
priest  places  the  paten  with  the  breads  upon  the  chalice, 
and  lays  a  folded  corporal  upon  the  paten. ^  He  leaves 
the  vessels  upon  the  credence  and  goes  up  to  north 
side*  of  the  altar,  where  he  immediately  begins  the 
service,  the  clerk  kneeling  at  the  altar  step  and  saying 
the  Amen  after  the  Collect  for  Purity.  If  there  be  no 
choir,  the  clerk  will  say  the  Kyries  and  all  the  ap- 
pointed responses  in  a  loud  voice,  so  as  to  lead  the 
congregation.  It  is  usual  for  the  clerk  to  kneel  at  the 
side  opposite  to  that  on  which  the  book  rests,  but  it  is 
simply  a  matter  of  convenience,  and  there  is  no  rule 
about  it.^  The  clerk  may  move  the  book  across  to  the 
south  horn  of  the  altar  after  the  Collect  for  the  King, 
but  it  is  more  convenient  for  the  priest  on  this  occasion 
to  do  so  himself.^     After  the  Collect  of  the  Day,  the 

1  For  the  manner  of  vesting  see  Chapter  XI. 

2  If  more  than  the  minimum  vestments  are  worn,  the  clerk  should 
wear  a  tunicle  over  an  albe.  (See  Plate  xiii.)  If  a  priest  or  deacon  is 
acting  as  clerk,  he  should,  if  possible,  wear  at  least  a  stole  (deacon- 
wise)  and  fanon  over  an  albe,  even  if  he  does  not  wear  a  tunicle. 

*  This  is  the  pall-corporal.  For  the  chalice  and  paten  covered  with 
a  folded  corporal  but  unveiled,  see  Plate  ill.  *  See  p.  307,  n. 

'"  We  learn  from  old  pictures  that  there  was  no  fixed  place  for  the 
clerk.     See  e.g.  Exposition,  passim. 

8  This  prevents  an  awkward  pause.  In  the  Lay  Folks'  Mass  Book 
(16)  the  priest  himself  '  flits  the  book '  even  at  the  Gospel,  thousrh  the 
clerk  does  it  at  the  Ablutions  (54). 


298  THE  PARSON'S  HANDBOOK 

clerk  takes  a  book  and  reads  the  Epistle  where  he 
stands,  facing  the  people,  while  the  priest  sits  ^ ;  if,  how- 
ever, the  clerk  is  not  a  competent  reader,  the  priest 
himself  reads  the  Epistle,-  while  the  clerk  sits.  The 
people  also  ought  to  sit  during  the  Epistle.^  After  the 
Epistle,  or  during  the  Sequence,  the  clerk  moves  the 
priest's  book  to  the  north  horn  of  the  altar,^  so  that  the 
priest  may  take  it  and  read  the  Gospel  facing  northwards 
towards  the  people.  The  clerk  then  goes  down  to  the 
pavement,  turns  east,  and  says  Glory  be  to  thee,  O  Lord 
when  the  priest  has  read  the  title.  He  turns  toward 
the  priest  while  the  latter  reads  the  Gospel,  and  at  its 
conclusion  he  may  say  Thanks  be  to  thee,  O  Lord.  The 
priest  himself  then  adjusts  the  book  so  that  he  can 
conveniently  read  it  when  standing  at  the  midst  of  the 
altar,  and  says  /  believe  ifi  one  God. 

The  clerk  will  go  with  the  priest  into  the  vestry  ^  at 
the  end  of  the  Creed,  help  him  to  take  off  his  chasuble 

1  '  Dum  legitur  Epistola  et  canitur  Gradale  et  AUeluya  vel  Tiactus 
vel  Tropus  sedeat  cum  suis  ministris.' — Mis.  Ebor.,  170.  Cf.  Mis. 
Sar.,  2;  Cons.,  18. 

2  If  a  deacon  is  acting  as  clerk  he  will,  of  course,  read  the  Epistle, 
perhaps  it  is  better  in  such  case  for  the  priest  to  read  the  Gospel ;  but 
if  there  is  a  clerk  as  well  as  a  deacon,  then  the  clerk  would  read  the 
Epistle  and  the  deacon  the  Gospel. 

3  '  The  custom  of  sitting  to  hear  the  Epistle  read  is  very  ancient.' 
— Maskell  Anc.  Lit.,  50,  q.v.  for  references.  See  also  Dr.  Legg's 
Kalendar,  March  1898. 

4  He  does  not  bow  when  passing  from  one  end  of  the  altar  to  the 
other.     See  p.  200. 

^  This  is  simply  a  matter  of  convenience.  In  old  times  the  priest 
vested  and  unvested  at  the  altar  (not  at  the  sedilia)  in  the  ordinary 
parish  church  where  there  was  no  vestry  (in  the  Hereford  Missal  he  is 
given  the  alternative  of  unvesting  at  the  Altar  or  in  the  vestibiihitn,  an 
old  name  for  the  vestry).  The  ancient  custom  is  retained  in  our  English 
Coronation  Service  ('The  Archbishop  goeth  to  the  Altar  and  puts  on 
his  Cope,'  Coronation,  p.  14),  and  the  Roman  Church  retains  it  for 
bishops  ;  the  Lutheran  ministers  of  Denmark  and  Norway  still  wear 


PRIEST  AND  CLERK  299 

and  fanon,  and  give  him  his  books  and  papers  lor  the 
sermon,  notices,  and  banns.  After  the  sermon,  he  assists 
the  priest  in  the  vestry  and  precedes  him  to  the  altar. 
If  there  is  no  sermon  the  priest  will  give  out  any  notices 
after  the  Creed,  and  proceed  at  once  to  the  Offertory. 
When  the  Offertory  Sentence  has  been  said,  he  takes 
the  burse  up  to  the  priest,  who  spreads  the  corporal  on 
the  altar  without  letting  any  part  of  it  hang  over  the 
front.  The  clerk  then  receives  the  alms  'in  a  decent 
bason'  and  'reverently'  brings  it  to  the  priest,  going 
right  up  to  the  altar  and  standing  at  the  priest's  right 
hand  (not  hanging  behind  him,  and  thus  causing  him 
to  look  nervously  round).  If  there  are  churchwardens 
to  collect,  it  is  convenient  for  them  to  do  so  in  bags, 
and  lay  these  upon  the  bason  that  the  clerk  holds  for 
them ;  but  in  many  churches  the  clerk  on  week-days 
will  have  to  collect  himself,  in  which  case  he  ought  to 
use  a  '  bason.'  The  priest,  having  taken  the  bason, 
'shall  humbly  present'  it,  and  '  place  it  upon  the  holy 
table,' — not  hand  it  back  to  the  clerk.  He  will 
naturally  place  it  on  the  right  of  the  corporal :  the  alms 
should  be  on  the  altar  during  the  Prayer  for  the 
Church,  for  it  is  then  that  they  are  offered.  There  is 
no  direction  as  to  when  they  are  to  be  removed ;  but  it 
is  seemly  that  the  clerk  should  place  them  on  the 
credence  at  '  Ye  that  do  truly,'  so  that  they  are  not  on 
the  altar  at  the  Consecration. 

the  chasuble,  and  take  it  from  the  northern  part  of  the  altar.  See 
Lay  Folks'  M.B.,  7,  163-7. 

All  the  same,  it  is  not  convenient  in  most  churches  for  the  priest  to 
vest  before  the  people  ;  and  now  that  we  all  have  vestries  we  may  as 
well  use  them.  At  Salisbury  the  sub-deacon  went  behmd  the  high 
altar  to  take  off  his  folded  chasuble  before  the  Epistle  in  Advent  and 
Lent.  '  Casula  interim  deposita  retro  magnum  altare,  subdiaconus 
per  medium  Chori  ad  legendam  Epistolam  in  Pulpito  accedat.'— y1//\. 
iur.,  8,  n.     See  pp.  i6i,  305  v. 


CHAPTER    XI 

HOLY    COMMUNION — THE    SERVICE    IN    DETAIL 

Priest,  Clerk,  Tdperers,  afid  Thurifer 

The  clerk  should  be  in  church  a  quarter  of  an  hour 
before  the  service  begins,  to  do  his  work,  and  to  look 
after  the  other  servers.  The  coverlet  must  be  taken 
off  the  altar  and  the  fair  linen  cloth  laid  on  it,  the 
candles  lit,  the  box  of  breads  and  the  cruets,  with  the 
basons  and  towel,  placed  ready  in  the  sacristy.  The 
book  and  cushion  or  desk  will  be  placed  on  the  altar, 
and  also  a  book  of  the  Epistles  for  the  clerk;  the 
charcoal  will  be  heated  and  incense  placed  in  the  boat, 
and  the  processional  cross  taken  out  of  its  locker.  In 
the  sacristy  the  vestments  will  be  laid  out,  and  the 
vessels,  corporals  in  their  case,  and  purificator  placed 
on  a  table.  The  clerk  will  see  that  the  albes  and 
amices  of  the  taperers  and  thurifer  are  properly 
adjusted,  and  will  himself  wear  a  tunicle  over  his  albe. 
The  verger  will  come  into  the  sacristy  shortly  before 
the  bell  stops,  wearing  his  gown  and  carrying  his  wand. 
The  clerk  may  assist  the  priest  to  vest.  The  priest 
will  put  on  over  his  cassock  (i)  an  apparelled  amice; 
(2)  albe;  (3)  girdle  (which  is  most  easily  tied  double 
in  a  running  noose ;  the  clerk  should  stand  behind  him 
to  hand  him  the  girdle) ;  (4)  the  fanon  or  maniple  (on 
302 


PLATE  Xm. 


^^  iMtiincr  ^tVauc 


THE  CONSECRATION. 


THE  SERVICEIN    DETAIL  303 

the  left  arm) ;  (5)  stole  (crossed  at  the  breast,  and  held 
in  position  by  tucking  the  ends  of  the  girdle  round  it 
at  the  left  and  right ;  there  is  no  direction  to  kiss  the 
cross,  and  stoles  did  not  have  a  cross  at  the  back  of 
them  to  kiss) ;  (6)  the  chasuble.^  But  if  there  is  to  be 
a  procession  (as  there  may  be  every  Sunday)  he  wears 
a  cope,  and  does  not  put  on  the  chasuble  till  after  the 
procession. 2  The  old  custom  was  for  him  to  say  the 
Vefii  Creator,  and  Psalm  xlii.  (Judica  vie),  while  vesting 
and  I'efore  going  to  the  altar. ^ 

The  priest  lays  a  purificator  folded  on  the  chalice,  and 
the  paten  on  the  purificator ;  on  the  paten  he  places 
the  burse  containing  the  two  corporals.  The  vessels 
being  thus  arranged,  he  carries  them  to  a  convenient 

1  The  order  is  given  in  Mis.  Westm.,  488,  and  in  Lydgate's  Verlue 
of  the  Masse,  which  latter  I  quote  from  the  Lay  Folks'  M.B.,  167, 
modernising  the  spelling  :  — 

'  Upon  his  head  an  Amice  the  priest  hath,  Which  is  a  sign,  token 
of  figure,  Outward  a  showing,  grounded  on  the  faith.  The  large 
.\lbe  by  record  of  scripture  In  righteousness  perpetually  to  endure  ; 
The  long  girdle  cleanness  and  chastity  ;  Round  on  the  arm  the  fanon 
doth  assure  All  soberness  knit  with  humility. 

'  The  stole  also  stretching  on  length  Is  of  doctors  saith  the  angels 
doctrine,  Among  heretics  to  stand  in  strength  From  Christ's  law  never 
to  decline.  The  Chasuble  above  with  charity  fine,  As  Phoebus  in  his 
midday  sphere  Holdeth  ever  his  course  in  the  right  line,  To  stretch 
out  his  beams  clear.' 

2  But  there  is  no  authority  (except  that  of  Rome)  for  not  wearing 
the  maniple  in  procession.  '  Roger  Hoveden  speaks  of  a  procession 
appointed  "cum  sacerdote  induto  alba,  et  manipulo,  et  stola'" 
(Maskell,  Mon.  Rii.,  cxxviii) ;  and  the  Dominicans  still  wear  the 
maniple  in  procession. 

3  '  Et  dum  induit  se  sacerdos  sacris  vestibus  dicat  hunc  ymnum 
Veni  Creator,  V.  Emitte  spiritum  iuum.      Or.  Deus  ad  omne  cor 

patet.  Deinde  sequatur  antiphona  Introibo  ad  altare  cum  psalmo 
Judica  me.'—Cust.,  62.  Cf.  also  Mis.  Sar.,  579.  These  prayers, 
together  with  the  confession  that  was  said  on  reaching  the  altar,  were 
all  of ' comparatively  late  introduction.'  (E.  Bishop,  The  Genius  of 
the  R.  Rile,  8. ) 


304  THE  PARSON'S  HANDBOOK 

minor  altar,  or  to  the  credence  3  ^  before  him  walks 
the  clerk  (carrying  the  folded  offertory  veil),  and  before 
the  clerk  the  two  taperers,  one  carrying  the  bread, 
wine,  and  water,-  the  other  carrying  the  bason,  jug, 
dish,  and  towel. ^  These  are  all  placed  upon  the 
credence  of  the  chapel.  The  priest  goes  to  the  minor 
altar, ■*  and  sets  the  vessels  in  the  midst  of  that  altar, 
and  washes  his  hands  ;  ^  he  then  places  the  breads 
upon  the  paten,  and  pours  first  wine  and  then  a  very 
little  water  into  the  chalice,''  the  clerk  bringing  him  the 
box  of  breads  and  the  cruets,  as  well  as  the  dish,  etc., 
for  washing  his  hands.^  He  then  places  the  paten  with 
the  breads  on  the  chalice,  and  a  folded  corporal  on  the 
paten  ;  the  burse  and  offertory  veil  are  laid  on  the  minor 
altar  in  a  convenient  place.^  They  return  to  the  sacristy, 
where  the  taperers  take  up  their  candles. 

If  there  is  to  be  a  procession,  the  priest  and  servers 

1  'Ad  locum  predicte  administracionis.' — Cons.,  69. 

2  P.  280. — '  Unus  ceroferariorum  panem,  vinum,  et  aquam,  quae  ad 
Eucharistias  ministracionem  disponuntur,  deferat.' — Mis.  Sar.,  589. 

'^  '  Reliquus  vero  pelvim  cum  aqua  et  manutergio  portet. ' — /6id. 
continued. 

4  Unless  there  is  no  chapel  and  minor  altar  ;  in  which  case  it  mubt 
all  be  done  at  the  credence  in  the  sanctuary. 

5  This  is  mentioned  in  the  York  and  Westminster  Missals.  Anc. 
Lit.,  2,  3 ;  Mis.  Westm.,  487  ;  Mis.  Ebor.,  165.     Cf.  also  note  7. 

6  '  Primo  vinum,  secundo  aquam  modicam  tamen  quod  stet  per 
substanciam  et  colorem  vini.'— Line.  Lib.  Nig.,  378. 

"'  '  Panem  et  vinum  post  manuum  ablucionem  ad  eucharistie 
ministracionem  in  loco  ipsius  ministracionis  preparet,  ministerio 
acoliti.' — Cons.,  71. 

s  This  '  locus  administracionis '  might,  of  course,  be  any  table  or 
credence;  but  the  use  of  both  a  minor  altar  and  its  credence,  as  sug- 
gested above,  is  convenient.  The  Lincoln  Judgement  makes  the  point 
pretty  clear  to  us  as  a  practical  matter  :  the  vessels  must  be  first  pre- 
pared somewhere,  and  brought  up  at  the  Offertor)^  when  the  direction 
occurs  in  our  rubric  for  putting  them  on  the  altar.  Cf.  Maskell, 
Ancient  Liturgy,  52;   and  Cnst.,  68-9. 


THE  SERVICE  IN  DETAIL  305 

enter  the  chancel  the  short  way,  the  choir  (if  there 
is  a  surpHced  choir)  being  already  in  the  stalls.  The 
servers  form  up  on  the  pavement  in  front  of  the 
altar,  the  priest  turns,  puts  incense  into  the  censer, 
which  is  held  out  for  him  by  the  thurifer,  and  as  the 
choir  begins  to  sing  the  procession  starts  ^  in  the 
usual  order, 2 — verger,  clerk  with  cross,  taperers  with 
lighted  candles,  thurifer,  celebrant  in  cope,  choir-boys, 
choir-men,  other  clergy  ^  in  surplice,  hood,  and  tippet. 
After  the  station  has  been  made  before  the  altar  at 
the  return  of  the  procession,  the  priest  goes  with  the 
servers  to  the  sacristy,  where  he  changes  his  cope  for  a 
chasuble.'*  The  choir  may  now  begin  the  introit ; 
during  which  the  priest  makes  the  chalice  in  the 
manner  described  above,  and  then  goes  to  the  altar  ^ 
with  his  servers  in  this  order, — verger  with  wand,  clerk, 
taperers,  thurifer,  priest.^ 

When  the  priest  has  arrived  at  the  altar  step,  all  bow  ;^ 

1  But  if  the  Litany  is  to  be  sung  in  procession,  the  first  part  is  said 
before  the  altar  ;  cf.  p.  252. 

2  See  p.  259  for  further  information  as  to  processions. 

3  That  is  to  say,  if  there  are  any  visitors,  or  if  any  of  the  clergy 
attached  to  the  church  are  infirm.  Otherwise  any  other  clergyman 
present  will  assist  as  gospeller,  and  a  second  as  epistoler.  The 
paucity  of  vestments  would  be  no  e.xcuse  for  omitting  this  mark  of 
honour  to  the  Eucharist.  In  a  church  that  possessed  no  dalmatic  of 
a  suitable  colour  the  deacon  would  wear  stole  and  fanon  only  over  his 
albe.    Plate  i.  shows  a  service  at  which  there  is  only  one  tunicle  in  use. 

*  'Peracta  processione  .  .  .  executor  officii  et  sui  ministri  ad 
missam  dicendam  se  induant.' — Cons.,  61-62. 

'  *  Executor  officii  cum  suis  ministris  ordinate  presbyterium  intrent, 
et  ad  altare  accedant.' — Ibid.  Thus  advantage  was  taken  of  the  vestry 
even  between  the  procession  and  the  commencement  of  the  Mass. 

8  For  references  to  authorities  for  many  points  in  this  section  see 
Chapters  X.  and  xii. 

'  The  priest  should  not  say  any  private  confession  with  the 
ministers  :  it  is  a  practice  which  in  many  churches  has  made  people 
forget  the  fact  that  our  service  happens  to  have  a  preparation  of  its 

U 


3o6  THE  PARSON'S  HANDBOOK 

the  taperers  set  down  their  candles  at  the  altar  step, 
the  clerk  goes  to  his  usual  place.  Meanwhile  the  priest 
goes  up  to  the  altar  ;  ^  the  thurifer  and  clerk  come  up 
to  him  as  he  turns  ;  the  thurifer  holds  out  the  censer  ; 
the  clerk  taking  the  boat  and  spoon,  puts  incense  into 
the  censer ;  the  priest  receives  the  censer  ^  at  the  hands 
of  the  clerk,  and  proceeds  to  cense  the  altar.  This  he 
does  by  taking  the  ring  in  his  left  hand,  grasping  the 
chains  near  the  lid  with  his  right,  and  swinging  the 
censer  at  the  south  and  north  sides  of  the  altar  and  in 
the  midst. ^  Going  back  to  the  south  of  the  altar,  he 
hands  the  censer  to  the  clerk,  and  remains  standing 

own,  to  wit,  the  Pate?-nosfer,  Deiis,  cui  omne  cor,  and  perhaps  the 
Decalogue,  to  be  supplemented  later  on  by  the  Exhortations,  Confes- 
sion, and  Absolution, — surely  enough  without  any  unauthorised  addi- 
tions. Nothing  can  be  more  uncatholic  than  to  tamper  with  the 
integrity  of  the  appointed  service,  and  to  treat  the  prescript  form  of 
confession  and  absolution  as  if  it  did  not  exist.  Furthermore,  it  is  a 
mistake  to  think  that  the  confession,  etc.,  in  the  old  service  was  a 
private  affair  between  priest  and  minister  :  Tt  was  like  our  own  joined 
in  by  the  people.  Cf.  Plate  in. ,  also  note  on  '  all  the  folk '  and  '  loude  ' 
in  Lay  Folks'  M.B.,  i8i.  Even  among  the  monks  at  Westminster 
the  priest  said  it '  miiiistro  suo  circumstantique  populo. ' — Mis.  IVeslf/i. . 
489.     See  also  p.  303,  «.  3  of  this  Handbook. 

1  The  question  whether  the  priest  should  kiss  the  altar  is  perhaps 
best  left  open  ;  no  one  thinks  of  carrying  out  all  the  numerous 
deosculations  of  the  old  rite  (e.g.  kissing  the  priest's  shoulder,  or  the 
ministers  kissing  one  another  after  the  confession),  but  our  legal 
customs  retain  the  kissing  of  the  book  on  the  occasion  of  taking  an 
oath.  The  kissing  of  the  altar  and  book  and  the  kiss  of  peace  are 
extremely  ancient  ceremonies.  Kissing  the  altar  was  not  forbidden 
till  shortly  after  the  Act  of  Uniformity  of  1549,  when  'to  kiss  the 
Lord's  table,'  '  sacrying  bells,'  and  altar  lights  were  all  forbidden 
together  by  certain  '  Articles. '     See  also  p.  360. 

2  In  the  old  rite  the  deacon  said,  '  Benedicite.'  The  priest  made 
the  sign  of  the  cross  over  the  incense  with  the  words,  '  Dominus. 
Ab  ipso  bene  'h  dicatur  in  cujus  honore  cremabitur.'  The  words  vary 
in  different  versions.     (Cons.,  66,  etc.) 

2  '  Sacerdos  thurificet  medium  et  utrumque  cornu  altaris'  (C/rst., 
66),  to  which  some  editions  of  the  Missal  (581)  add  '  primo  in  dextera, 


THE  SERVICE  IN  DETAIL  307 

wliile  the  clerk  censes  him.  The  clerk  bows  as  he  does 
this,^  and  then  gives  the  censer  to  the  thurifer,  who 
takes  it  to  the  sacristy  and  hangs  it  on  a  peg. 

The   Preparation. — Turning   to   the  Lord's  Table,2 

secundo  in  sinistra  parte,  et  interim  in  medio.'  At  Evensong  it  is 
'primo  in  medio,  deinde  in  de.xtera  parte,  postea  in  sinistra '  (Co«j., 
44),  and  afterwards  'in  circuitu'  (see  p.  328),  to  which  some  versions 
of  the  Customary  (183)  add  'ter  in  medio  deinde  ter  in  dextera  parte 
postea  ter  in  sinistra  parte  ;  deinde  iterum  in  medio.'  In  any  case  the 
contrast  with  the  intricate  method  of  censing  the  altar  in  the  Roman 
Church  of  to-day  is  very  marked;  indeed  the  Roman  method  would 
not  have  been  possible  at  a  medieval  altar  that  had  the  usual  riddels. 

1  '  Ita  ut  puer  ipse  singulos  incensando  illos  inclinet.' — Cons. ,  45  (at 
Evensong),  Mis,  Sar. ,  594  (at  the  Offertory). 

-  I  leave  open  the  vexed  question  as  to  whether  the  priest  should 
stand  at  the  north,  south,  or  middle  of  the  altar.  It  is  much  to  be 
desired  that  the  Bishops  would  tell  us  what  to  do  ;  for  at  present  each 
priest  has  to  decide  for  himself,  and  there  are  not  adequate  grounds 
for  a  decision.  The  Lincoln  Judgement,  in  a  very  thorough  statement 
of  the  case,  declai-ed  the  eastward  position  throughout  the  service  to 
be  legal,  but  left  the  part  of  the  altar  undecided.  The  position  of  the 
Holy  Table  had,  in  1662,  been  lawfully  changed,  but  yet  the  revisers 
left  the  old  rubric  'standing  at  the  north  side,'  although  the  Tables 
now  stood  altarwise,  and  had  no  north  side  in  the  sense  of  the  rubric  ; 
therefore  the  words  'at  the  north  side'  are  now  'impossible  of  fulfil- 
ment in  the  sense  originally  intended'  (/../.,  44),  and  for  the  priest  to 
stand  at  the  northern  part  of  tiie  front  '  can  be  regarded  only  as  an 
accommodation  of  the  letter  of  the  Rubric  to  the  present  position  of 
the  Table'  (p.  41). 

(i)  In  favour,  however,  of  the  north  part  may  be  urged  that  this 
position  does  keep  as  close  as  possible  to  the  letter  of  the  rubric, 
and  that  it  was  adopted  by  a  good  many  after  the  Savoy  Conference 
when  the  Bishops  declared  in  favour  of  the  eastward  position  {ibid. 
p.  40).  The  north  end  has  never  been  authorised  since  (pp.  34,  40), 
.  but  the  north  part  of  the  front  was  used  at  St.  Paul's  in  1681,  and  in 
other  ways  is  shown  to  have  high  sanction  from  1674  to  1831  (pp.  116- 
122).  Nor  was  this  commencing  of  the  service  at  the  north  an 
innovation :  it  was  done  at  Westminster  Abbey  before  the  Reforma- 
tion ('stans  juxta  sinistrum  cornu  altaris '  for  the  Confession,  Mis. 
West.,  489),  and  is  still  the  custom  of  the  Carthusians. 

(2)  In  favour  of  the  south  part  it  is  urged  that  the  priest  began  at 
tlie  south   part  in  the  other   pre-Reforniation  uses,  in   fact  all   over 


3o8  THE  PARSON'S  HANDBOOK 

England ;  and  that,  as  the  altar  now  stands  in  its  old  position,  the 
priest  should  also  resume  his  old  position  at  the  south  horn  ('in 
dextro  cornu,'  Mis.  Sar.,  581).  Against  this  it  is'to  be  said  that  this 
is  not  even  an  'accommodation,'  and  that  it  has  never  been  adopted 
under  authority  since  the  altars  have  been  set  back  in  their  old 
position. 

(3)  In  favour  of  the  priest  standing  at  the  midst  of  the  table  there 
are  three  reasons  :  [a]  The  priest  occupies  '  the  same  relative  position 
to  the  altar  in  its  present  position  as  he  occupied  formerly'  (Staley, 
Cerent,  of  English  Ch.,  187,  where  this  is  illustrated  by  the  position  of 
the  player  at  the  pianoforte),  i.e.  he  obeys  the  rubric  in  its  original 
sense  by  standing  at  the  middle  of  the  long  side,  though  this  side  no 
longer  lies  at  the  north  but  at  the  west  ;  [b)  In  the  First  Prayer  Book 
{The  Two  Books,  267),  the  priest  began  the  service  'standing 
humbly  afore  the  midst  of  the  altar '  ;  {c)  This  middle  position  seems 
to  have  been  sometimes  adopted  after  the  revision  (L.J.,  117-122). 
This  I  should  prefer  if  it  does  not  give  the  people  a  mistaken  impres- 
sion of  disobedience  to  the  rubric. 

In  any  case  it  is  important  to  remember  that  the  rubric  before  the 
Collect  for  the  King,  'the  Priest  standing  as  before,'  makes  it 
essential  that  this  Collect  shall  be  said  where  the  service  was 
commenced,  and  thus  forbids  the  priest's  crossing  over  at  the  last 
Kyrie.  As  the  Collect  of  the  Day  is  said  under  the  same  '  Let  us 
pray,'  some  think  that  it  should  also  be  said  at  the  north  horn  or  in 
the  midst,  but  this  seems  to  me  invalidated  by  the  fact  that  the  Collect 
of  the  Day  has  not  since  the  Book  of  1552  had  the  Orenms.  In  the 
First  Book  it  had,  both  at  Mass  and  at  Divine  Service,  but  it  has 
unfortunately  been  omitted  since  ;  in  the  Book  of  1552  the  Collect  of 
the  Day  was  said  before  that  for  the  King,  yet  without  the  Oremus 
(although  that  for  the  King  had  the  Oretrms) ;  therefore  the  tradition 
at  the  last  revision  did  not  connect  the  Collect  of  the  Day  with  an 
Oremus,  and  therefore  the  absence  of  the  Oremtcs  before  this  Collect 
does  not  mean  that  it  is  said  under  the  Oremus  of  the  Collect  for  the 
King,  or  in  close  connection  with  the  Collect  for  the  King. 

Furthermore,  the  rubric  says  that  the  Epistle  is  to  be  read 
'immediately  after'  the  Collect  of  the  Day,  which  seems  to  link 
together  the  Collect  and  Epistle,  and  to  be  against  the  priest  when 
he  reads  the  Epistle  (and  he  is  mentioned  as  doing  so  in  the  rubric) 
crossing  over  after  the  Collect  of  the  Day. 

My  own  conclusion  is  that  it  is  on  the  whole  best  for  the  priest  to 
say  the  first  part  of  the  service  at  the  north  or  '  afore  the  midst,'  and  to 
cross  over  to  the  south  horn  for  the  Collect  of  the  Day.  This  has  the 
practical  advantage  of  emphasising,  as  far  as  possible,  tlie  distinction 
between  the  Preparation  and  the  Service  proper. 


THE  SERVICE  IN  DETAIL  309 

the  priest  says  the  Lord's  Prayer  with  its  Avien,  alone/ 
without  note,  but  in  a  clear  and  audible  voice.  He  says 
the  Collect  for  Purity  in  the  same  way,  but  the  choir 
and  people  say  the  Amen,  though  still  without  note.- 

Then,  '  turning  to  the  people,'  but  without  otherwise 
changing  his  position,  he  shall  '  rehearse  distinctly '  the 
Ten  Commandments,^  the  people  singing  the  Kyrie 
after  each  Commandment. 

The  Collects. — At  the  conclusion  of  the  last  Kyrie, 
the  priest  turns  back  to  the  altar,  and  '  standing  as 
before,'  says  one  of  the  Collects  for  the  King,'*  and 

1  The  rubric  directing  the  people  to  say  it  with  him  (after  the 
Absolution  in  Mattins)  refers  to  'Divine  Service,' words  which  seem 
there  to  be  used  in  their  exact  sense  as  meaning  the  choir  offices  only  ; 
for  when  the  Lord's  Prayer  is  to  be  said  by  all  at  the  end  of  the 
Eucharist,  there  is  a  special  rubric  directing  it  to  be  so  said. 

2  They  were  of  course  anciently  said  without  note  as  part  of  the 
preparation. 

^  There  is  no  reason  why  he  should  leave  the  book  behind  him  and 
then  make  mistakes  in  the  Commandments— a  thing  which  is  exceed- 
ingly common.  The  reason,  I  imagine,  why  some  priests  do  not  read 
the  Commandments  from  the  book  is  that  no  such  direction  occurs  in 
any  Latin  missal, — but  then  neither  do  the  Commandments.  It  is  a 
matter  of  convenience ;  those  who  are  not  absolutely  siu-e  of  their 
memory  should  certainly  hold  the  book  ;  and  for  their  sake  (and  they 
are  a  numerous  body)  I  would  suggest  that  the  rest  of  the  clergy 
should  do  so  too. 

*  It  is  absolutely  lawless  to  omit  this  Collect.  Even  should  permis- 
sion be  obtained  in  special  cases  for  the  omission  of  the  Command- 
ments, it  would  not  in  the  least  follow  that  this  Collect  might  also  be 
omitted.  If  one  section  of  the  clergy  persist  in  exercising  their  private 
judgment  in  these  matters,  they  cannot  complain  if  another  section, 
even  more  Protestant  and  nonconformist,  omit  the  Collect  of  the 
Day.  '  It  is  not  too  much  to  say  that  there  is  hardly  a  single  portion 
of  this  .Service  which  is  not  liable  to  omission,  or  which,  in  fact,  has 
not  been  omitted  at  the  sole  discretion  of  the  officiating  clergyman.' 
— C.  F.  G.  Turner  in  True  Limits,  (yz.  Those  who  think  it  is  '  Erastian ' 
to  pray  for  the  King  (or,  as  in  the  first  of  the  two  Collects,  for  the 
Church  and  King)  will  alter  their  minds  if  they  read  the  article  on 
'  The  Regalisni  of  the  Prayer  Book '  Im  Some  Principles  and  Services, 
»55- 


3IO  THE  PARSON'S  HANDBOOK 

'then  shall  be  said  Collect  of  the  Day.'  The  Prayer 
Book  gives  no  rule  as  to  the  Collects  being  of  an 
uneven  number  (which  was  not  a  universal  nor  a  very 
intelligent  custom) ;  but  it  orders  two  Collects  for 
Christmastide  and  Lent,  and  four  for  Good  Friday  ;  the 
Committee  of  Convocation  in  1879  drew  up  a  table  of 
Occurrence  (see  p.  227),  according  to  which  a  memorial 
is  to  be  said  when  '  two  feasts  or  holy-days  fall  upon 
the  same  day ' ;  furthermore,  any  of  the  Collects  printed 
after  the  Blessing  may  be  said  '  after  the  Collects 
either  of  Morning  or  Evening  Prayer,  Communion  or 
Litany,  by  the  discretion  of  the  Minister';  this  dis- 
cretion is  often  extended  in  practice  to  the  use  of  some 
other  authorised  Collect  when  there  is  a  special  object 
of  prayer,  but  to  do  so  merely  to  produce  an  uneven 
number  seems  akin  to  superstition,  and  a  tampering 
with  the  significance  of  the  appointed  order. 

The  Epistle. — 'And  immediately  after  the  Collect 
the  Priest  shall  read  the  Epistle,  saying,  The  Epistle 
[or  The  portion  of  Scripture  appoijited  for  the  Epistle^ 

is  zvrittefi  in  the  chapter  of ,  begin?iing  at 

the verse.'''^     According  to  old  custom  the  Epistle 

should  be  read  at  the  south  part  of  the  altar,  when  the 
priest  himself  reads  it ;  but  at  some  other  convenient 
place-  when  another  minister  does  so.      Neither  the 

1  On  Advent  Sunday  this  would  be  '  The  Epistle  is  written  in  the 
thirteenth  chapter  of  the  Epistle  of  St.  Paul  to  the  Romans,  beginning 
at  the  eighth  verse.'     See  p.  239. 

2  '  In  a  place  assigned  for  the  purpose.' — First  P. B.,  271.  In  the 
Sarum  books  both  Epistle  and  Gospel  are  sung  at  the  pulpitum  or 
rood-loft  on  all  great  days,  on  other  occasions  at  the  choir-step, 
which  was  outside  the  presbytery.  {Cons.,  68,  etc.)  The  Hereford 
Missal  has  '  Deinde  legatur  Epistola,  super  lectrinum  a  subdiacono  ad 
gradum  chori,'  but  the  pulpitum  was  used  on  great  days,  the  Gospel 
being  read  on  a  higher  and  the  Epistle  on  a  lower  step.  Cf.  JMaskell, 
Atic.  Lit.,  51-3,  where  the  word  ambo  will  also  be  found  as  having  the 


THE  SERVICE  IN  DETAIL  311 

priest  nor  any  other  minister  ought  to  read  the  Epistle 
with  his  back  to  the  people.  The  general  rule  laid 
down  by  the  Bishops  at  the  Savoy  Conference  is  the 
supremely  reasonable  one  that  the  minister  should  turn 
to  the  people  '  when  he  speaks  to  them,  as  in  Lessons, 
Absolution,  and  Benedictions,'  and  'when  he  speaks 
for  them  to  God,  it  is  fit  that  they  should  all  turn 
another  way  as  the  ancient  church  ever  did.'^  This 
has  always  been  the  custom  since  the  Mass  has  been 
said  in  English  ;  when  it  was  said  in  Latin  it  was 
reasonable  enough  that  the  priest  should  say  it  to  him- 
self if  the  people  could  not  understand  it ;  but  now 
that  they  can  understand  it,  they  resent  its  being  read 
away  from  them,  and  thus  unnecessary  difficulties  are 
put  in  the  Church's  way.  When  there  was  a  congre- 
gation that  knew  Latin,  as  in  a  collegiate  church  at 
high  Mass,  the  Epistle  was  sung  from  the  prominent 
lectern  or  pulpitum.  -  '  In  the  early  Ordines  and 
liturgical  writers  we  find  no  trace  of  reading  the  Gospel 
or  Epistle  with  back  to  the  people.'^ 

If  he  be  able  to  read  properly,  the  clerk  should  read 
or  sing  ■*  the  Epistle,  taking  the  book  of  the  Epistles 

same  meaning  as  piilpitum.  In  Ihc  ordinary  parish  church  a  place 
within  the  chancel  and  near  the  chancel  gates  will  be  found  most  con- 
venient.    See  pp.  61  and  356. 

1  Cardwell,  Conferences,  353.  To  this  we  owe  the  eastward  position. 
If  we  disregard  the  revisers  of  the  Prayer  Book  in  the  matter  of  read- 
ing to  the  people,  we  cannot  complain  if  others  disregard  it  in  the 
matter  of  praying  eastward  with  them. 

2  The  old  rubrics  do  not  contemplate  any  other  method,  e.g. 
'  Deinde  legator  Epistola  super  lectrinum '  in  York  Missal,  quoted 
above,  as  well  as  the  Sarum  books. 

3  Dr.  W.  Legg  in  S.P.E.S.  Trans,  ii.  123. 

■»  When  the  Epistle  and  Gospel  are  sung  (and  it  was  not  a  universal 
custom,  Anc.  Lit.,  50),  they  should  be  sung  to  the  proper  Sarum 
tones.  These  are  given  in  my  English  Liturgy,  in  which  the  Epistles 
and  Gospels  have  been  pointed  throughout  for  singing  by  Mr.  Frere. 


312  THE  PARSON'S  HANDBOOK 

from  the  altar,  and  going  down  to  the  appointed  place 
to  read;  when  he  has  finished/eading,  he  replaces  the 
book  on  the  altar.^  At  the  last  Collect  the  priest  takes 
the  shortest  way  to  the  sedilia  and  sits  ;  the  servers  and 
people  all  sit  also  during  the  Epistle. 

The  words  '  Here  endeth  the  Epistle '  must  always  be 
said  at  the  conclusion  of  the  Epistle,  even  when  a 
portion  of  Scripture  appointed  for  the  Epistle  has 
been  read :  for  this  is  the  plain  direction  of  the  rubric, 
which  also  includes  the  portion  appointed  under  the 
ritual  title  of  Epistle.- 

The  Gospel. — Then  the  sequence,^  or  other  appro- 
priate hymn  or  verses  of  Scripture  may  be  sung,  the 
choir  and  people  standing.^     Before  he  sits  down,  the 

It  might  of  com"se  be  monotoned  in  churches  where  the  people  are  not 
prepared  for  singing.  Prior  to  the  last  revision  the  Lessons,  Epistle, 
and  Gospel  were  ordered  'in  such  places  where  they  do  sing,'  to  be 
'  sung  in  a  plain  tune  after  the  manner  of  distinct  reading.'  This  was 
objected  to  by  the  Puritans  at  the  Savoy  Conference,  but  was  defended 
by  the  Bishops  on  the  ground  that  '  the  rubric  directs  only  such  singing 
as  is  after  the  manner  of  distinct  reading,  and  we  never  heard  of  any 
inconvenience  thereby.'  Cardwell,  Conferences,  351.  However,  the 
rubric  vi'as  omitted,  although  the  circumstances  cannot  suggest  pro- 
hibition. It  is  most  important  that  the  Epistle  and  Gospel  should  not 
be  sung  without  due  regard  to  their  rhythm  and  meaning,  but  (as  with 
all  true  plainsong)  'after  the  manner  of  distinct  reading.' 

'  The  epistoler,  when  he  had  sung  the  epistle,  did  lay  by  the  booke 
againe  on  the  altar,  and  after,  when  the  gospell  was  sunge,  the 
Gospeller  did  lay  it  downe  on  the  altar  untill  the  masse  was  done.' — 
/?i(es  0/  Dur/iam,  7. 

2  'The  priest  shall  read  the  Epistle.'  The  direction,  which 
follows,  to  use  the  words  '  portion  appointed  for '  in  the  title  was  a 
concession  to  the  objectors  at  the  Savoy  Conference  (Cardwell,  Con- 
ferences, 362),  but  the  words  at  the  end  were  not  altered,  and  the 

portion  is  called  the  Epistle  three  times  in  the  rubric. 

3  A  collection  of  the  old  sequences  is  published  by  the  Plainsong 
Music  Society,  9  Berners  Street,  W. 

4  Anciently  the  gradual  was  sung  on  Sundays,  etc.,  by  two  boys  in 
surplices,  who  left  their  places  during  the  Epistle,  bowed  at  the  altar 
stej),  and  went  into  the  rood-loft  to  sing  it :  two  clerks  in  silk  copes 


THE  SERVICE  IN  DETAIL  313 

clerk  moves  the  missal  to  the  north  horn  of  the  altar. 
Towards  the  end  of  the  sequence  the  priest  follows  the 
clerk  to  the  midst  of  the  altar  ;  the  thurifer  approaches, 
the  clerk  puts  incense  into  the  censer,  and  the  priest 
censes  the  midst  of  the  altar  {i.e.  the  book).^  Mean- 
while ^  the  clerk,  followed  by  the  taperers  (who  carry 
their  candles),  walks  round  to  the  north  end  of  the 
altar,  and  there  stands  facing  south,  the  taperers  on 
either  side  of  him  also  facing  the  priest.  The  thurifer 
having  received  the  censer  from  the  priest,  follows  the 
others,  and  stands  behind  the  clerk  (if  there  be  a  con- 
venient space),  gently  swinging  the  censer  (with  the  lid 
of  course  shut),  while  the  Gospel  is  in  reading.  On 
double  feasts  the  clerk  takes  the  cross  and  holds  it 
during  the  Gospel ;  on  other  occasions  he  stands  with 
his  hands  joined.  The  priest,  having  crossed  to  the 
north  of  the  altar,^  there  announces  the  Gospel,  first 
signing  the  initial  letter  in  the  book  with  his  thumb,"* 

then  went  to  the  rood-loft  and  sang  the  AUeluya :  the  choir  then  stood 
{Mis.  Sar.,  586)  and  sang  the  tract  or  sequence.  (Cust.,  69-71.) 
During  the  Alleluya,  tract  or  sequence  the  elements  were  prepared 
and  the  deacon  went  to  the  rood-loft  with  his  ministers,  having  first 
censed  the  midst  of  the  altar.     [Cust.,  69-73.) 

1  '  Nunquam  enim  thurificet  lectrinum  neque  ad  missam  neque  ad 
matutinas  ante  pronunciacionem  evangelii.' — (.'?«/.,  72,  ?a\dMis.  Sar., 
12.     The  gospel-book  lies  on  the  midst  of  the  altar. 

2  This  is  an  adaptation  of  the  ceremonies  described  in  Chapter  xii. ; 
some  such  adaptation  is  assumed  in  Mis.  Sar.,  589,  quoted  below. 

2  '  Caetera  omnia  in  medio  altaris  expleantur,  nisi  forte  diaconus 
defuerit.  Tunc  enim  in  sinistro  cornu  altari.s  legatur  evangelium." — 
Mis.  Sar.,  589. 

•»  '  For  then  the  priest  flits  his  book,  North  to  that  other  altar  nook, 
And  makes  a  cross  upon  the  letter.  With  his  thumb  he  spedes  the 
better.  And  sithen  another  upon  his  face.' — Lay  Folks'  M.B.,  16. 
The  '  lay-folk,'  by  the  way,  is  only  directed  here  to  make  '  a  large 
cross  on  thee'  (18).  Lydgate  speaks  of  the  priest  making  his  sign 
upon  his  '  forehead '  [ibid.  206),  which  is  more  exact  than  '  face '  ; — the 
.Saruni  books  order  him  to  sign  himself  on  the  forehead  and  breast  (but 


314  THE  PARSON'S  HANDBOOK 

and  saying,  'The  holy  Gospel  is  written  in  the  twenty- 
first  chapter  of  Saint  Matthew,  beginning  at  the  first 
verse,'  signing  his  brow  and  breast  as  he  does  so.^  He 
turns  to  the  altar  while  the  choir  sing,  '  Glory  be  to 
thee,  O  Lord.^^  Then,  resting  the  book  on  a  lectern,  or 
holding  the  book,  and  facing  west,  he  reads  or  sings 
the  Gospel  for  the  day,  the  servers  and  choristers  all 
turning  towards  him  while  he  reads. 

At  the  conclusion  of  the  Gospel  ^  the  choir  some- 
times sing  '  Thanks  be  to  thee,  O  Lord.'  This  usage  is 
in  no  old  English  missal,*^  but  it  can  be  traced  to  the 
seventeenth  century ;  the  only  authorised  forms  are  the 
above,  which  is   that  of  the   Irish  Church,^  and  that 

not  the  mouth)  with  the  thumb,  '  faciat  signum  super  hbrum  :  deinde 
in  sua  fronte  :  et  postea  in  pectore  cum  polHce.' — Mis,  Sar.,  13.  In 
the  Hereford  Missal  he  signs  his  brow  while  saying  the  words 
'Secundum  yV. '     (Mis.  Her.,  117.) 

1  I  have  given  the  title  of  the  Gospel  for  Advent  Sunday,  to  show 
what  seems  to  be  the  proper  way  of  announcing  it.  Sometimes  the 
word  'Gospel'  is  repeated,  and  sometimes  the  word  'holy,' which 
last  is  certainly  wrong.  The  old  books  did  not  repeat  either  word, — 
in  the  Sarum  Missal  it  is  simply  '  Evangelium  secundum  N.' ;  in  that 
of  Hereford,  'Sequentia  sancti  evangelii  vel  Initium  sancti  evangelii 
secundum  N.'     The  P.B.  rubric,  'The  holy  Gospel  is  written  in  tlie 

chapter  of ,'  gives  no  hint  of  any  repetition  of  either  word  ; 

and  the  title  in  our  proprium  is  simply  'S.  Matt.  xxi.  i.'  [Book 
Annexed.)  In  the  Ordering  of  Priests  we  find,  'After  this  he  shall 
read  for  the  Gospel  part  of  the  ninth  chapter  of  Saint  Matthew,  as 
followeth.' 

2  '  Gloria  tibi,  Dommz.'— Mis.  Sar.,  587.  '  The  Clerks  and  people 
shall  answer,  "Glory  be  to  thee,  O  Lord."  '  —First  P.B. ,  272.  This  was 
omitted  in  the  Second  Book,  but  has  been  i-etained  in  practice.  It 
occurs  in  the  Scottish  Liturgy  and  Canons,  '  the  people,  standing  up, 
shall  devoutly  sing  or  say.  Glory  be  to  thee,  O  Lord,'  and  also  in  the 
P.B.  of  the  Church  of  Ireland,  where  it  is  permissive. 

3  '  Lecto  Evangelio,  osculetur  librum.' — Mis.  Sar.,  14.     Cf.  p.  306. 
*  The  form,  '  Laus  tibi,  Christe,'  is  that  of  the  Roman  Missal. 

5  '  Here  may  be  said  or  sung,  Glory  be  to  Thee,  O  Lord.  And  after 
the  Gospel  ended,  Thanks  be  to  Thee,  O  Lord,  or  Hallelujah.' — P.B. 
of  the  Church  of  Ireland.     The  American  Book  orders  the  Gloria  tibi 


THE  SERVICE  IN  DETAIL  315 

ordered  by  the  Scottish  Canons,  Avhich  contains  the 
additional  words,  ^for  this  thy  glorious  Gospel.'  ^ 

Himself  moving  the  cushion  and  book  to  a  place 
near  the  midst  of  the  altar,  the  priest  begins  the  Creed, 
standing  at  the  midst  of  the  altar,  and  saying,  '  / 
believe  in  one  God.^  He  opens  his  hands  at  these 
words,  and  joins  them  as  the  choir  begin. ^  The  choir 
takes  up  the  rest.^  It  is  more  in  accordance  with  the 
spirit  of  English  worship  that  he  should  remain  stand- 
ing before  the  altar  while  the  Creed  is  being  sung,  and 
this  seems  to  have  been  the  old  custom.^  If  the  length 
of  the  music  is  made  an  excuse  for  sitting  down,  the 
question   is   raised.   Why   have   long   music  ?^      It  is 

only.  Anciently  Amen  was  said  at  the  end  of  the  Gospel,  and  this  is 
still  retained  in  the  Mozarabic  missal.  (Maskell,  A71C.  Lit.,  70.)  The 
York  Missal  directs  the  priest  to  say  Benedictus  qui  venit  in  7iomine 
Domini  at  the  end  of  the  Gospel,  but  nothing  is  prescribed  in  the 
other  Enghsh  books.     [Lay  Folks'  Mass  Book,  98,  221.) 

1  Canons  of  the  Ep.  Church  in  Scotland,  xxxv,  which  apply  equally 
to  the  English  Liturgy  when  used  in  Scotland.  The  Scottish  Liturgy 
(p.  12)  has  the  same  form,  '  and  the  Gospel  ended,  the  people  shall  in 
like  manner  say  or  sing.  Thanks  be  to  thee,  O  Lord,  for  this  thy 
glorious  Gospel.' 

2  This  seems  to  be  the  meaning  of  the  Hereford  Missal,  '  Et 
sacerdos  stando  in  medio  aliaris  manibus  junctis  aliquantulum  levatis 
dicat  vel  cantet  Credo  in  unum  Deum  et  jungat  manus  prosequendo. ' 
—Mis.  Her.,  117.     A  comma  seems  to  be  needed  after  'junctis.' 

3  'After  the  Gospel  ended  the  Priest  shall  begin,  I  believe  in  one 
God.  The  clerks  shall  sing  the  rest."  (First  P. B.)  '  Finito  Evangeiio 
incipiat  sacerdos  in  medio  altaris  Credo  in  unnm  Deum.'  'Chorus 
respondeat  Fatrem  omnipotentem,  non  alternando  sed  sinml  cantando 
sine  aliqua  pausatione.' — Mis.  Sar.,  14. 

*  While  the  Creed  was  being  sung,  the  deacon  went  up  to  the 
priest  ('  accedat  diaconus '),  and  standing  at  his  left  gave  him  the  text 
to  kiss,  and  at  the  end  of  the  Creed  the  priest  turned  to  the  people 
with  Dominus  vobiscutn  for  the  Offertory.  Mis.  Sar.,  14-16  :  thus  he 
seems  to  have  stood  at  the  altar  throughout. 

'"  The  Creed  was  always  sung  to  the  same  music,  so  that  all  could 
join  in  at  the  great  common  profession  of  faith,— surely  a  wise  pro- 
vision.   Sung  in  this  way  it  takes  little  longer  than  if  it  be  monotoned. 


3i6  THE  PARSON'S  HANDBOOK 

more  defensible  for  the  priest  to  leave  the  altar  towards 
the  end  of  the  Creed  if  he  is  to  preach.  All  turn  to  the 
east;  and  all  bow  (i)  at  And  was  incarnate,  (2)  at  And 
tvas  made  man,  (3)  at  And  ivas  crucified,^  (4)  at  A^id  the 
life  of  the  world  to  come?- 

The  Notices,  etc. — '  Then  the  Curate  shall  declare 
unto  the  people  what  Holy-days,  or  Fasting-days,  are  in 
the  Week  following  to  be  observed.'  This  direction  to 
tell  the  people  on  what  day  they  have  to  fast  is  often 
disobeyed  even  in  '  high '  churches.  The  Prayer  Book 
gives  us  a  list  of  these  "-Days  of  Fasting  or  Abstinence,' 
which  are  '  to  be  observed'  among  the  '  Tables  and 
Rules  ' ;  according  to  this  table  the  priest  will  not  only 
announce  Vigils,  Ember  and  Rogation  Days,  but  also 
in  Lent  will  say,  '  Every  day  this  week  is  a  fasting-day,' 
and  all  through  the  year  he  will  declare  that  '  Friday 
is  a  fasting-day.'  The  intention  of  the  rubric  evidently 
is  that  the  congregation  shall  be  reminded  what  house- 

1  Cons.,  22,  etc.,  quoted  in  Chap.  xii.  I  have  not  specified  the  bow 
at  the  holy  Name,  because  this  must  be  always  done  in  obedience  to 
Canon  18.  With  regard  to  bowing  at  the  Incarnatus,  we  have  no 
right  to  do  it  at  all  unless  we  also  bow  at  And  ivas  cnicified,  and  at 
the  end  of  the  Creed.  Even  if  one  bow  only  is  made  for  the  sake  of 
simplicity,  it  ought  to  be  continued  till  after  '  also  for  us'  ;  we  must 
never  omit  the  reverence  at  the  mention  of  our  Lord's  humiliation  on 
the  Cross  (see  the  Collect  for  Sunday  next  before  Easter).  The  Hereford 
Missal  orders  kneeling,  and  such  may  have  been  the  custom  for  the 
people  elsewhere  ;  but  it  has  '  Et  tunc  fiet  levatio '  between  the  words 
fro  7iobis  and  sub  Pontio  Pilato.  It  is  only  the  Roman  rubrics  that 
order  a  bow  at  the  words  God  and  7oorshipped.     {Anc.  Lit.,  j^,  75.) 

2  Ibid.  This  bow  is  often  forgotten.  A  wrongly  placed  quotation 
from  the  Lay  Folks'  Mass  Book  in  Maskell,  Anc.  Lit,  76,  has  led 
some  to  suppose  that  the  sign  of  the  cross  is  there  mentioned  ;  but 
the  passage  quoted  (see  Lay  Folks'  Mass  Book,  18)  tells  the  layman  to 
'  make  a  cross  and  kiss  it  soon '  at  the  conclusion  of  the  Gospel  and 
not  of  the  Creed.  The  only  evidence  for  the  use  of  the  sign  here  is  in 
Durandus  (qu.  on  p.  212) ;  and  a  passage  in  the  Lincoln  Statutes 
(see  p.  361). 


THE  SERVICE  IN  DETAIL  317 

hold  arrangements  they  have  to  make  during  the  week 
with  regard  to  fasting.  The  clergy  can  hardly  complain 
of  the  people's  want  of  conscientiousness  in  keeping 
the  rules  of  their  Church,  if  they  themselves  neglect  the 
appointed  means  of  reminding  them.  With  regard  to 
the  announcement  of  the  Holy-days,  we  are  told  to 
declare  those  which  are  '  to  be  observed,'  i.e.  the  '  red- 
letter  days ' :  a  list  of  which — namely  '  all  the  Feasts 
that  are  to  be  observed  in  the  Church  of  Efigland  through- 
out the  Year''  occurs  among  the  Tables.  It  confuses  the 
minds  of  the  people  as  to  what  days  it  is  their  duty  to 
observe  if  we  go  beyond  the  rubric  by  adding  the 
black-letter  days.  These  latter  may  be  brought  to 
people's  memory  by  means  of  a  kalendar  in  the 
Magazine  or  a  service-paper  on  the  church  door. 

'And  then  also  (if  occasion  be)  shall  notice  be  given 
of  the  Communion.'  The  clause  '  if  occasion  be ' 
leaves  the  Curate  some  discretion  as  to  when  he  shall 
give  notice  of  Communion  :  if  (as  in  the  Middle  Ages 
or  in  the  seventeenth  century)  the  bad  custom  obtained 
of  infrequent  Communion,  he  would  naturally  give 
notice  whenever  the  people  were  to  communicate ;  but 
when  there  are  regular  Communions  every  Sunday, 
there  would  hardly  be  '  occasion  '  for  him  to  announce 
that  fact.  When  he  does  announce  it  he  must  do  so 
at  this  point ;  and  he  must  also  read  the  First  Exhorta- 
tion ^  at  the  conclusion  of  the  Sermon.^  He  must  not 
give  notice  without  reading  the  First  Exhortation,^  and 

1  Or  the  Second  Exhortation,  'in  case  he  shall  see  the  people 
negligent  to  come  to  the  holy  Communion.' 

2  Not  when  he  gives  notice  before  the  Sermon,  nor  after  the  Church 
Militant  Prayer  where  it  is  printed,  but  according  to  the  rubric,  '  after 
the  Sermon  or  Homily  ended.' 

3  'When  the  Minister  giveth  warning  for  the  Celebration  of  the 
holy  Communion  .   .  .  he  shall  read  this  exhortation  following.' 


3i8  THE  PARSON'S  HANDBOOK 

it  is  incumbent  on  him  to  use  this  Exhortation  some- 
times, and  that  not  in  such  a  way  as  to  put  the  invita- 
tion to  auricular  confession  out  of  sight.^  On  the 
great  Feasts  it  is  now  customary,  and  indeed  necessary, 
to  increase  the  number  of  Celebrations  :  on  the  Sunday 
before  such  occasions  the  Curate  has  to  give  notice  of 
this,  and  when  he  does  so  he  is  bound  to  read  the 
First  Exhortation  (unless  on  exceptional  occasions  he 
feels  it  his  duty  to  read  the  Second  Exhortation)  after 
the  Sermon.  There  can  be  no  excuse  for  this  not 
being  done  on  Palm  Sunday  in  preparation  for  the 
Easter  Communion  ;  and  in  practice  Whitsunday  and 
Christmas  Day  are  also  days  of  general  Communion  to 
make  up  the  minimum  'three  times  in  the  year'  of 
the  rubric.2     ^pj-jg  Y'nst  Exhortation  ought  then  to  be 

1  '  When  the  Minister  giveth  warning  .  .  .  which  he  shall  always 
do  upon  the  Sunday  or  some  Holy-day  immediately  preceding  ' :  the 
point  of  the  phrase  which  the  printers  now  enclose  in  brackets  is  not 
that  the  Minister  shall  give  warning  of  every  Celebration  when  Com- 
munions are  frequent  and  regular,  but  that  w/ien  he  does  so,  he  shall 
choose  for  this  purpose  the  Sunday  before,  or  a  Holy-day  (not  doing 
so  in  a  semi-private  manner  at  a  scantily  attended  week-day  service), 
and  shall  at  the  same  time  read  the  Exhortation.  Both  the  Exhorta- 
tions were  only  composed  for  occasional  use.  The  substance  of  our 
First  Exhortation  is  appointed  in  the  First  Prayer  Book,  '  if  .  .  .  the 
people  be  negligent '  ;  in  a  modified  form  it  occurs  in  the  Second 
Book  under  the  rubric,  '  And  sometime  shall  be  said  this  also,  at  the 
discretion  of  the  Curate,'  while  a  new  Exhortation  (in  substance  our 
Second  Exhortation)  appears  for  use  'at  certain  times  when  the 
Curate  shall  see  the  people  negligent.'— T/z^  Tivo  Books,  275,  283, 
286.  Both  were  again  modified,  and  the  rubrics  altered  in  our  Book  : 
they  have  therefore  no  force  now,  but  they  show  that  the  Exhortations 
were  not  intended  to  be  integral  parts  of  the  service,  though  the  rubric 
of  1662  shows  also  that  the  First  at  least  must  not  be  allowed  to  drop 
out  of  use. 

2  But  it  must  not  be  forgotten  that  the  Prayer  Book  also  makes 
provision  for  a  daily  Celebration  (see  note  on  p.  269),  a  fact  which 
makes  it  still  more  clear  that  the  Notice  and  Exhortation  are  not 
meant  to  be  used  before  every  Communion. 


THE  SERVICE  IN  DETAIL  319 

read  certainly  three  times  a  year,  and  that  on  a 
Sunday  or  Holy-day. 

If  these  rubrics  had  been  obeyed,  the  popular  idea 
that  the  English  Church  does  not  sanction  auricular 
confession  would  not  have  come  into  existence. 

It  may  also  be  noted  that  as  the  minister  tells  all 
those  with  unquiet  consciences  to  come  to  confession, 
he  should  give  them  reasonable  opportunity  to  do 
so.i  In  these  days  this  is  best  done  by  putting  up  a 
notice  as  to  the  hours  when  he  can  be  found  in  church. 
The  Canons  of  the  Church  of  Ireland  till  quite  recently 
ordered  the  minister  to  cause  the  bell  to  be  tolled  or 
to  give  some  other  warning  '  the  afternoon  before  the 
said  Administration  .  .  .  that  if  any  have  any  scruple 
of  Conscience,  or  desire  the  special  Ministry  of  Recon- 
ciliation, he  may  afford  it  to  those  that  need  it.'- 

'And  the  Banns  of  Matrimony  published.'  Special 
attention  must  be  drawn  to  this  rubric,  because  the 
printers  have  illegally  cut  it  out  of  our  Prayer  Books. ^ 
They  did  this  in  order,  as  they  thought,  to  bring  the 
rubric  into  agreement  with  the  Act  of  26  Geo.  11.,  'but 
that  statute  only  provided  for  the  publication  to  take 
place  after  the  second  lesson  at  Evening  Prayer,  in  the 
absence  of  a  morning  service.'  *  In  Reg.  v.  Benson, 
1856,  Sir  Edward  Alderson  expressed  a  doubt  whether 

1  The  rubric  (which  by  the  way  was  inserted  in  1661)  secures 
adequate  time  for  this  by  ordering  the  Exhortation  to  be  read,  not  on 
the  same  day,  but  some  time  before,  i.e.  the  Sunday  or  Holy-day 
immediately  preceding. 

2  Canon  xix.  of  the  Constitutions  ami  Canons  Ecclesiastical  oj 
Ireland,  1634.     (Ed.  1742.) 

s  Here  is  the  rubric  exactly  as  it  stands  in  the  Book  Annexed  : — 
'  And  then  alsoe  (if  occasion  be)  shall  notice  be  given  of  the  Com- 
munion :  and  the  Bannes  of  Matrimony  published,  and  Briefs, 
Citations  and  Excommunications  read.' 

*  Blunt  and  Phillimore,  Bk.  of  Ch.  Law,  129. 


320  THE  PARSON'S  HANDBOOK 

the  publication  of  banns  is  valid  under  the  Act  of 
Parliament  in  question,  when  it  has  taken  place  after 
the  second  lesson  instead  of  after  the  Nicene  Creed. 
The  law,  said  the  judge,  had  not  altered  the  injunction 
of  the  rubric.  The  Marriage  Act  of  1836  expressly 
confirms  '  all  the  rules  prescribed  by  the  rubrick '  in  its 
first  clause.^ 

By  this  act  of  lawlessness  the  printers  -  managed  to 
remove  from  the  Prayer  Book  one  of  its  provisions  for 
the  weekly  celebration  of  the  Lord's  Supper,  or  at 
least  (in  the  event  of  there  not  being  '  a  convenient 
number  to  communicate ')  for  the  use  of  the  first  part 
of  the  service.  Not  content  with  this,  they  proceeded 
to  mangle  the  rubric  at  the  beginning  of  the  Solemnisa- 
tion of  Matrimony,  which  in  the  Book  Annexed  is  as 
follows  : — '  First,  the  Banns  of  all  that  are  to  be 
married  together,  must  be  published  in  the  Church 
three  severall  Sundayes,  or  Holy-dayes,  in  the  time  of 
divine  service,  immediatly  before  the  sentences  for 
the  Offertory  :  the  Curate  saying  after  the  accustomed 
manner.'^  This  accustomed  manner  is  often  neglected, 
the  names  being  grouped  together,  and  the  word 
'  severally  '  interpolated  :  often,  too,  the  form  is  wrongly 

1  Blunt  and  Phillimore,  Bk.  of  Ch.  Law,  129. 

2  Bishop  Phillpots  stated  in  the  House  of  Lords  tliat  the  Delegates 
of  the  Press  at  Oxford  did  this  about  the  year  1809.  {Bk.  of  Ch.  Law, 
128.) 

3  It  must  be  admitted  that  this  rubric  is  capable  of  improvement, 
both  in  the  loose  use  of  the  term  '  divine  service  '  for  the  Eucharist, 
and  in  that  of  the  word  '  immediately,'  when  really  a  Sermon  comes 
between  the  Banns  and  the  Offertory.  But  nevertheless  this  is  the 
rubric  we  have  to  obey ;  and  though  the  Act  of  Geo.  n.  would  free 
a  person  from  penalty  should  he  read  the  Banns  immediately  after  the 
second  Lesson  {i.e.  in  the  pulpit  before  the  evening  catechising)  when 
there  is  no  service  in  the  morning,  it  does  not  justify  him  in  reading 
them  after  the  second  Lesson  in  the  morning. 


THE  SERVICE  IN  DETAIL  321 

worded  through  carelessness.  The  proper  way  is  as 
follows  : — '  I  publish  the  Banns  of  Marriage  between 
John  Doe  of  this  Parish  and  Mary  Roe  of  this  Parish. 
If  any  of  you  know  cause,  or  just  impediment  why  these 
two  persons  should  not  be  joined  together  in  holy 
Matrimony,  ye  are  to  declare  it :  This  is  the  first 
{second  or  ihird'\  time  of  asking.'  The  parson  must 
not  say  'any  just  cause,'  nor  'for  the  first  time,'  nor 
'These  are,'  which  last  is  ungrammatical  even  when 
several  couples  are  published  under  the  same  form.  In 
strictness  the  form  should  be  repeated  for  each  couple. 

The  phrase,  '  And  Briefs,  Citations,  and  Excom- 
munications read,'  to  the  end  of  the  rubric,  indicates 
that  this  is  the  proper  place  for  reading  notices  from 
the  Bishop  or  from  other  lawful  authority.  Notices 
may  be  read  by  no  one  but  the  'Minister,'  a  word  that 
covers  any  ofificiating  clergyman  in  the  absence  of  the 
Curate  ^  of  the  church.  Notices  additional  to  those 
prescribed  in  the  Prayer  Book  may  be  given  out  under 
the  authority  of  the  King  or  of  the  Ordinary ;  and  the 
latter  in  practice  allows  the  Curate  to  use  his  discre- 
tion in  the  choice  of  such  notices.  In  large  modern 
parishes  there  are  numerous  things  which  need 
announcement,  and  they  ought  certainly  to  be  given 
out  now  (with  the  general  permission  of  the  Ordinary), 
for  the  rubric  fixes  on  this  place  before  the  Sermon  for 
additional  notices  to  avoid  any  further  break  in  the 
sequence  of  the  Eucharist. 

'  Then ' — after  the  Bidding  and  the  Lord's  Prayer 
have  been  said — 'shall  follow  the  Sermon,  or  one  of 
the   Homilies.'     The  point  of  this  rubric  is  not  that 

1  The  popular  use  of  the  word  '  Curate '  is  of  course  a  mere  abbre- 
viation of  '  Assistant  Curate."  The  Rector  or  Vicar  is  the  Curate  of 
the  Parish. 

X 


322  THE  PARSON'S  HANDBOOK 

there  must  be  a  Sermon  at  every  additional  celebration 
of  the  Lord's  Supper,  but  that  the  canonical  Sermon 
must  be  preached  at  this  place  in  the  appointed 
Sunday  service.  A  comparison  of  the  rubrics  and 
canons  makes  this  clear.  Canon  45  orders  'one 
Sermon  every  Sunday '  (not  more  than  one) ;  at  the 
same  time  the  note  in  'The  Order  how  the  rest  of 
Holy  Scripture  is  appointed  to  be  read,'  and  the  rubric 
before  the  Epiphany,  show  that  daily  Celebrations  are 
also  provided  for,  though  there  is  no  order  for  daily 
Sermons.  At  the  present  day  Sermons  are  allowed  by 
the  Bishops  at  any  time,  and  the  Shortened  Services 
Act  supports  them  in  this  ;  the  same  Act  also  allows 
any  of  the  services  to  be  used  either  '  with  or  without 
the  preaching  of  a  sermon  or  lecture,'  ^  but  this  can 
hardly  free  us  from  the  obligation  of  having  the  Sermon 
at  the  appointed  place. 

The  Sermon  must  be  preached  from  the  pulpit  in 
accordance  with  Canon  83,  and  with  the  rubric  that 
directs  the  priest  to  '  return  to  the  Lord's  Table '  at 
its  conclusion  :  if  he  has  preached  at  the  altar  he  will 
not  be  able  to  return  to  it.  It  need  hardly  be  added 
that  for  the  priest  to  preach  from  the  altar  (wearing  his 
chasuble  and  maniple)  is  not  only  unlawful,  and  pro- 
ductive of  needless  offence  to  many,  but  is  also  not 
conducive  to  good  preaching. 

It  seems  to  be  the  intention  of  the  rubrics  that  the 
Notices  should  be  given  in  the  pulpit  as  well  as  the 
Sermon ;  at  least  this  is  more  convenient,  unless  the 
preacher  is  not  conversant  with  the  notices  that  are  to 
be  given.  In  the  case,  for  instance,  of  a  stranger 
coming  to  preach,  the  preacher  would  naturally  remain 
in  his  stall  (unless  he  has  been  acting  as  one  of  the 

1  Bk.  of  Ch.  Law,  495,  496. 


THE  SERVICE  IN  DETAIL  323 

ministers)  till  the  verger  fetched  him  at  the  end  of  the 
Creed ;  the  priest  would  then  come  down  in  his  vest- 
ments to  the  chancel  step  and  there  give  out  the 
notices ;  this  done  he  would  go  to  the  sedilia  while 
the  preacher  said  the  Bidding.  Further  information 
about  the  Sermon  will  be  found  in  Chapter  ix. 

Tlie  Offertory. — '  Then  shall  the  Priest  return  to  the 
Lord's  Table,  and  begin  the  Offertory,'  standing  at  the 
midst  of  the  altar  facing  east.^  He  says  one  or  more 
of  the  Sentences,  'as  he  thinketh  most  convenient  in 
his  discretion.'  It  is  a  very  good  plan  to  choose  such 
a  Sentence  as  is  most  appropriate  to  the  occasion,  and 
thus  to  use  the  Offertorhim  with  something  of  its 
ancient  significance :  ^  the  common  habit  of  always 
using  the  first  Sentence  suggests  a  certain  want  of 
thought  and  care,  and  fails  to  do  full  justice  to  our 
Liturgy.  I  would  suggest  that  the  margin  of  the  altar- 
book  be  marked  as  follows  : — Let  your  light,  Saints' 
Days  and  Vigils;  Lay  ?wt  up,  Advent;  Whatsoever, 
Ferial;  Not  every  one,  Feasts  and  Festival  Seasons; 
While  we  have  ti?jie,  Ember  and  Rogation  Days  ;  God- 
liness is  great  riches,  Funerals,  etc. ;  To  do  good.  Lent ; 
IV/ioso  hath,  Sundays  after  Trinity.  There  remain 
other  Sentences,  and  I  would  suggest  that  the  priest 
use  '  in  his  discretion '  a  second  Sentence  on  occasions 
when  special  alms  are  asked ;  as,  for  instance,  Do  ye 
not  know,  on  Easter  Day  and  other  occasions  when  the 
alms  are  for  the  clergy;  Charge  them,  when  a  rich 
church  is  asked  to  help  a  poor  one,  and  for  such 
objects  as  the  Bishop  of  London's  Fund ;  God  is  tiot 

1  '  Item  sacerdos  ad  altare  dicat.'— A/^'j.  Sar.,  15. 

-  This  was  done  in  the  additional  '  Forms  of  Prayer."  Whatsoever 
being  appointed  for  Gunpowder  Treason,  and  King  Charles  the 
.Martyr ;  Not  every  one  for  the  Restoration  ;  and  Let  your  light  for 
the  King's  Accession. 


324  THE  PARSON'S  HANDBOOK 

unrighteous,  when  the  alms  are  for  missionary  work; 
Give  ahns,  when  they  are  for  the  poor ;  Blessed  be  the 
man,  on  Hospital  Sunday,  and  the  other  Sentences 
when  occasion  may  require. 

While  the  priest  is  saying  the  Offertory  the  church- 
wardens or  other  fit  persons  '  receive  the  Alms,  and 
*  other  devotions ' ;  ^  but  both  clergy  and  churchwardens 
sometimes  forget  that  the  Alms  are  not  the  same  as  the 
Offertory,  and  one  does  hear  the  clergy  announcing 
that  the  '  Offertory '  or  even  '  Offertories '  will  be  for 
such  and  such  a  purpose,  while  churchwardens  have 
been  known  to  print  '  Offertories '  at  the  head  of  their 
accounts.-  One  even  hears  of  'Offertories'  at  Even- 
song, and  one  even  sees  the  clergy  make  wave  offerings 
of  the  alms  (and  some  carry  them  in  solemn  procession) 
at  choir  offices,  as  if  they  were  in  a  conspiracy  to  rob 
the  Mass  of  its  meaning. 

The  rubric  covers  the  usual  and  convenient  method 
of  collecting  the  alms,  viz.  that  the  churchwardens,  or 
their  substitutes,  pass  bags  or  small  plates  among  the 
people,  and  then  bring  the  alms  thus  collected  to  the 
chancel  step,  where  a  '  fit  person '  (who  in  the  service 
we  are  considering  might  be  one  of  the  taperers)  is 
ready  to  '  receive '  them  '  in  a  decent  bason  to  be  pro- 
vided by  the  Parish  for  that  purpose.'  The  fit  person 
shall  then  'reverently  bring  it  to  the  Priest.'  The 
priest  is  then  to  present  the  bason  and  place  it  upon 

1  The  primitive  custom  of  offering  money  at  the  Mass  was  still 
common  (under  the  name  of  the  Mass  penny)  before  the  Reformation, 
though  it  is  not  mentioned  in  the  medieval  rubrics.  See  '  Offer  or 
leave  whether  thee  list '  at  '  the  time  of  offrande '  in  Lay  Folks'  M.B., 
22,  and  the  long  note  thereon,  pp.  231-244. 

2  '  Alms '  strictly  applies  to  money  given  for  the  poor.  Money 
given  for  other  purposes  (the  '  other  devotions '  of  the  rubric)  may  be 
called  '  the  collection'  or  '  offerings.' 


THE  SERVICE  IN  DETAIL  325 

the  holy  Table  :  this  he  is  to  do  '  humbly,'  not  ostenta- 
tiously, but  with  a  slight  bow  :  there  is  no  authority  for 
the  solemn  elevation  of  the  alms-bason,  nor  for  signing 
the  coins,  while  to  hand  the  bason  to  the  server  after 
the  presentation  is  simply  a  defiance  of  the  rubric, 
'  shall  humbly  present,  and  place  it  upon  the  table.' 

In  large  churches,  sidesmen  and  others  often  assist 
in  the  collection;  and  if  the  church  is  properly  mapped 
out  {e.g.  one  collector  to  each  quarter  of  the  nave,  and 
one  to  each  aisle,  transept,  and  gallery)  much  time  is 
thus  saved.  The  collectors  then  assemble  at  the  west 
end  of  the  church,  and  go  in  a  body  up  the  middle 
alley ;  at  the  chancel  gate  they  lay  their  bags  on  the 
bason,  bow  to  the  holy  Table  in  accordance  with  the 
Canon,  and  retire.  A  few  words  more  may  be  of  use. 
To  empty  the  bags  or  small  plates  into  the  bason  makes 
a  distracting  noise,  and  should  not  be  done.  The 
server  may  fetch  the  bason  from  the  credence  as  the 
collectors  leave  the  west  end,  carrying  it  in  a  vertical 
position  with  both  hands;  he  then  goes  down  the 
chancel  steps,  slips  the  bason  into  a  horizontal  position, 
receives  the  bags,  carries  the  bason  right  up  to  the 
footpace,  and  stands  close  at  the  right  of  the  priest. 
The  priest  turns  and  takes  the  bason,  turns  again  to  the 
altar,  bows,  and  places  it  on  the  right  of  the  corporal. 
He  should  not  use  any  special  prayer  ^  till  he  says  '  accept 
our  alms'  in  the  prayer  for  the  Church  Militant. 

During  the  collection  the  clerk  fetches  the  burse,  and 

1  It  robs  the  Liturgy  of  its  meaning  to  interpolate  private  prayers 
wlien  a  suitable  prayer  is  appointed  to  be  said  publicly  at  the  appointed 
time.  The  Latin  prayers  are  certainly  not  'Catholic'  '  The  whole 
of  the  prayers  accompanying  the  acts  of  the  offertory  and  the  censing 
of  the  altar,  the  psalm  at  the  lavabo,  and  the  Suscipe  Sancta  Trinitas 
.are  all  of  late  medieval  introduction.' — E.  Bishop,  The  Genius  of  the 
/e.A'..  3. 


326  THE  PARSON'S  HANDBOOK 

lays  it  on  the  altar :  the  priest  takes  out  the  corporal 
and  spreads  it.    After  the  bason  has  been  presented  (or 
during  the  collection,  so  that  the  alms  are  presented 
before  the  oblations  reach  the  altar),  the  clerk  goes 
again   to   the   place   where   the   elements   have   been 
prepared,  and  muffling  his  hands  in  the  ends  of  the 
offertory-veil  (the  middle  part  of  the  veil  resting  on  his 
shoulders),  he  carries  the  vessels  solemnly  to  the  altar, 
and  stands  on  the  footpace  at  the  priest's  right  hand. 
The  taperers  meet  him  with  their  candles  (or  without 
them,   if  it  be  so  ordered)  at  the  chancel  gate  and 
precede  him  as  far  as  the  altar  steps. ^     The  priest, 
receiving  the  vessels  from  the  clerk,  places  them  '  upon 
the  Table,'  in  accordance  with  the  rubric :  the  chalice 
he  sets  on  the  middle  of  the  altar,  the  paten  in  front 
of  the  chaUce ;  one  of  the  corporals  is  spread  under  the 
chalice  and  paten,  the  other  covers  the  chalice.-     I  am 
assuming  that  the  breads  are  kept  continuously  on  the 
paten,  which  seems  to  be  the  intention  of  our  rubrics : 
It  IS  true  the  first  mention  of  the  paten  is  at  the  Con- 
secration Prayer,  but  with  the  large  number  of  breads 
then   usually  needed  it  is  not   likely  that   they  were 
meant  to  be  laid  on  the  corporal  ^  as  the  host  was  in 
the  Latin  rites.^     The  custom  of  keeping  the  breads 

1  '  In  the  Oriental  Churches,  and  in  those  of  the  ancient  Gallican 
rite  .  .  .  the  sacred  elements,  prepared  beforehand  with  a  solemn  rite 
,  ,  .  are  brought  with  stately  ceremony  and  placed  upon  the  altar.' — 
Lacey,  True  Limits,  152.  For  references,  here  as  elsewhere,  see  notes 
in  Chapters  ix.,  X.,  and  Xli.  (p.  363). 

2  '  Reponat  calicem,  et  cooperiat  cum  corporalibus,  ponatque  panem 
super  corporalia  decenter  ante  calicem  vinum  et  aquam  continentem. ' 
— Cust.,  "jz^. 

3  The  paten  was  slipped  under  the  corporal  in  the  old  rite—'  Et 
osculetur  patenam  et  reponat  earn  a  dextris  super  altare  sub  corporali- 
bus parum  cooperiendo. — Ibid,  {cotitinucd). 

^  This  is  strengthened  by  the  fact  that  the  mention  of  the  paten  was 
a  new  introduction  into  the  Consecration  Prayer.     The  First  Prayer 


THE  SERVICE  IN  DETAIL  327 

continuously  on  the  paten  seems  to  have  been  too  well 
established  to  need  mention. 

At  the  same  time  it  may  be  said  that  the  letter  of 
the  rubrics  does  allow  of  the  bread  being  laid  on  the 
corporal  till  just  before  the  Consecration.  But  not 
afterwards :  we  are  not  allowed  to  consecrate  the  bread 
on  the  corporal.  If  the  bread  is  laid  on  the  corporal 
at  the  Offertory/  the  priest  must  slip  it  on  to  the  paten 
when  he  is  directed  by  the  rubric  to  order  the  Bread  and 
\Vine  before  the  Prayer  of  Consecration,  or  at  latest 
when  he  '  is  to  take  the  Paten '  at  the  Consecration. - 

The  priest  then  takes  the  censer  from  the  clerk  and 
censes  the  oblations;^  first  making  three  signs  of  the 

Book  had  '  Here  the  Priest  must  take  the  bread  into  his  hands '  :  it 
seems  that  the  revisers  meant  the  paten  to  include  the  bread  just  as 
the  chahce  includes  the  wine.  The  priest  is  told  to  take  the  paten  as 
he  says  the  words  '  took  bread.' 

'  This  was  allowed  in  the  Fiist  Book  : — '  Then  shall  the  Minister 
take  so  much  bread  .  .  .  laying  the  bread  upon  the  corporas,  or  else 
in  the  paten,  or  in  some  other  comely  thing  prepared  for  that  purpose.' 
—  The  Two  Books,  281. 

2  At  the  full  service,  the  sub-deacon  took  the  paten  and  offertory- 
veil  from  the  deacon  at  Sursum  Corda,  and  gave  it  to  the  clerk,  who 
held  the  paten  in  the  veil,  standing  on  the  step  behind  the  sub-deacon 
(in  the  Missal,  behind  the  deacon  ;  in  the  Customary,  more  accurately 
behind  the  sub-deacon)  till  the  beginning  of  the  Paternoster.  {Cons., 
82.)  These  are  the  directions,  sometimes  mistranslated,  of  Cust.,  79, 
and  Mis.  Sar. ,  596.  At  the  end  of  the  Paternoster  the  deacon  gave 
the  paten  to  the  priest ;  because  in  all  rites  the  priest  takes  the  paten 
before  the  fraction.  (Mis.  Sar.,  621;  Ciat.,  83.)  So  in  our  rite, 
supp>osing  the  old  use  of  the  paten  were  followed,  the  deacon  would 
give  the  paten  at  or  before  the  Consecration  for  the  priest  '  to  take  the 
Paten  into  his  hands, '  '  and  here  to  break  the  Bread. '  Maskell  explains 
this  peculiar  and  rather  cumbersome  use  of  the  paten  by  its  having  been 
once  of  impossibly  large  size  so  as  to  receive  the  people's  offerings  of 
bread  and  wine. — Anc.  Lit.,  86. 

3  '  Accipiat  thuribulum  a  diacono  et  thurificet  sacrificium,  videlicet 
ultra  ter  signum  crucis  faciens  et  in  circuitu  et  ex  utraque  parte  calicis 
el  sacnficii ;  dcinde  locum  [ter]  inter  se  et  altare. — Mis.  Sar.,  593. 


328  THE  PARSON'S  HANDBOOK 

cross  over  them  with  the  censer,  then  swinging  the 
censer  round  them,^  then  giving  one  swing  on  each 
side  and  one  in  front  of  them.-  He  does  not  cense 
the  altar.^  The  clerk  then  receives  the  censer,  goes 
to  the  pavement  on  the  south  side,  bows  to  the  priest 
and  censes  him.  The  clerk  then  censes  the  choir,  be- 
ginning with  the  rulers,  and  then  the  clergy  in  order 
of  rank,  and  the  choir  in  their  rows.'*  He  always  bows 
to  those  whom  he  censes.^  He  does  not  cense  the 
servers  or  the  people.^ 

After  he  has  censed  the  oblations  the  priest  goes 

1  Thus  the  Missal,  but  it  is  '  ter  in  circuitu'  in  Cons,  and  Ciist.,  76. 

2  I.e.  '  the  place  between  himself  and  the  altar,"  This  is  omitted  in 
the  Consuetudinary.  In  some  editions  of  the  Missal  the  word  '  thrice ' 
occurs  here  also. 

3  The  officiant  was  directed  at  Evensong  to  walk  right  round  the  altar, 
swinging  the  censer,  before  giving  it  up  to  the  thurifer  {Cons.,  44,  183) ; 
but  this  direction  is  not  given  for  Mass.  At  Mass  the  deacon  censed 
the  left  horn  of  the  altar  and  round  the  relics  wiiile  the  priest  washed 
his  hands  ('  diacono  interim  ipsum  altare  in  sinistro  cornu  thurificante, 
et  reliquias  more  solito  in  circuitu') ;  he  then  went  and  stood  at  his 
place.  ('  Ablutis  manibus  sacerdotis,  revertat  se  ad  altare  ad  divinum 
officium  exequendum  ;  et  diaconus  et  subdiaconus  suis  gradibus 
ordinate  supradicto  modo  se  teneant.' — Mis.  Sar.,  595;  Cust.,  77.) 
Obviously  there  is  now  no  censing  of  the  relics. 

*  '  Deinde  acolytus  thurificet  chorum,  incipiens  a  rectoribus  chori ; 
deinde  superiorem  gradum  ex  parte  decani,  incipiens  ab  ipso  decano 
vel  a  proximiori  stallo,  eo  absente  ;  postea  superiorem  gradum  ex 
parte  cantoris  :  eodem  ordine  secundas,  exinde  primas  formas.' — M/s. 
Sar.,  594.  Many  of  the  old  directions  are  detailed,  but  in  none  is 
there  any  mention  of  double  swings. 

5  '  Ita  quod  ipse  puer  singulos  clericos  incensando  illis  inclinet.' — 
/iid.  (continued). 

6  The  Sarum  directions  are,  of  course,  for  a  cathedral,  where  most 
of  the  choir  consisted  of  clerks  ;  but  there  were  also  boys  who  were 
stationed  in  the  'prima  forma'  (Cons.,  12,  13,  51);  and  special 
directions  are  given  for  parish  churches  in  CtisL,  14,  where  the  clergy 
and  other  members  of  the  choir  are  directed  to  sit  in  order  of  rank, 
and  'etate  et  moribus,'  as  in  a  cathedral.  The  boys  then  stood  on 
the  floor,  but  they  were  still  to  be  called  '  clerici  de  prima  forma.' 


THE  SERVICE  IN  DETAIL  329 

to  the  south  horn  of  the  altar  and  washes  his  hands. ^ 
One  of  the  taperers  may  hold  the  basons  (or  bason  and 
jug)  while  the  other  presents  the  towel. ^  The  priest 
does  not  say  a  psalm  during  the  washing.^ 

'  After  which  done,  the  Priest  shall  say,  Let  us  pray 
for  the  whole  state.  .  .  .'  He  turns  to  the  people  for 
this,*  and  turns  to  the  altar  again  ^  for  the  Prayer  for 
the  Church. 

The  prayer  is  part  of  the  Offertory,  being  the 
liturgical   offering   of  the   alms   and   oblations.*^      To 

1  In  our  old  uses,  as  well  as  in  that  of  Rome,  the  washing  takes 
place  after  the  priest  has  handled  the  censer,  not  before.  At  Sarum 
it  took  place  after  the  choir  had  been  censed  and  while  the  deacon 
was  censing  the  relics.  '  His  itaque  peractis,  eat  sacerdos  ad  dextrum 
cornu  altaris,  et  abluat  manus." — Mis.  Sar.,  594. 

~  The  clerk  being  engaged  in  the  censing.  At  the  full  service  it  is 
•  ministerio  subdiaconi  et  aliorum  ministrorum.' — Cons.,  77. 

3  In  the  Sarum  use  he  was  directed  to  say,  '  Munda  me  Domino  ab 
omni  inquinamento  mentis  et  corporis  :  ut  possim  mundatus  implere 
opus  sanctum  Domini ' ;  in  that  of  York,  the  first  verse  of  the  psalm 
Lavabo  inter  innocentes  and  the  hymn  Ve7ii  Creator;  in  that  of 
Hereford  he  said  a  slightly  different  version  of  the  Veni  Creator,  but 
none  of  Psalm  x.w.  ;  it  is  only  in  that  of  Rome  that  he  says  the  whole 
psalm. 

*  The  First  Prayer  Book  gives  directions  on  this  point :— '  Then  shall 
the  Priest  or  Deacon  turn  him  to  the  people,  and  say,  Let  us  pray  for 
the  whole  state  of  Chiisfs  Church.  Then  the  Priest,  turning  him  to  the 
altar,  shall  say  or  sing,  plainly  and  distinctly,  this  prayer  following." 

s  The  old  books  do  not  direct  him  to  turn  so  as  to  complete  the 
circle.  They  simply  have  '  reversus  ad  altare '  after  the  '  Orate 
Fratres'  (even  supposing  that  this  corresponds  with  our  Let  ns  pray, 
etc.,  at  this  point).  See  e.g.  Maskell,  A?tc.  Lit.,  100.  The  usual  way 
when  the  priest  turns  to  the  people  is  for  him  to  turn  by  his  right,  and 
turn  back  the  same  way. 

^  It  is  called  the  Offertory  in  the  first  rubric  after  the  Blessing, 
'  Collects  to  be  said  after  the  Offertory,  when  there  is  no  Communion,' 
which  is  explained  in  the  next  rubric  as  '  the  end  of  the  general 
Prayer  [For  the  whole  state  of  Christ's  Church  militant  here  in  earth].' 
In  fact,  the  priest  '  begins  the  Offertory  '  with  the  Sentences  and  ends 
ii  with  the  Prayer  for  the  Church. 


330  THE  PARSON'S  HANDBOOK 

interpolate  any  other  words  of  offering  is  to  miss  the 
point  of  the  appointed  verbal  oblation.  It  also  con- 
tains part  of  the  old  Latin  Canon,  to  wit,  the  Inter- 
cessions, the  insertion  of  which  at  this  part  of  the 
service  was  a  return  to  primitive  use.^  To  interpolate 
these  Intercessions  in  their  Latin  form  before  the  Con- 
secration Prayer  is  therefore  not  only  a  most  uncatholic 
act,  but  is  also  a  solecism.  One  sometimes  wonders 
whether  those  who  are  guilty  of  this  practice  have  seri- 
ously considered  the  meaning  of  the  words  they  use. 
The  first  clause  down  to  '■truth,  unity,  and  concord''  is 
the  '  Te igitur'  (therefore,  following  the  ancient  use,  the 
oblations — not  the  alms — may  be  signed  when  they  are 
mentioned)  :  ^  the  long  clause  from  '  And  grant '  to 
^  any  other  adversity,'  is  a  paraphrase  of  ^  Me^nento 
Dominc'  (therefore  the  priest  might  make  very  slight 
pauses  during  which  to  remember  any  for  whom  prayers 
are  specially  desired).  The  next  clause,  '  And  we  also 
bless,'  is  a  condensation  of  Comniunicantes ;  and  '  de- 
seeching  Thee  to  give,'  contains  the  petition  of  '  Hanc 
igitur.'  ^ 

The  withdrawal  of  the  people  is  only  allowed  if  the 
service  is  to  close  without  a  Communion ;  and,  even 
then,  they  may  not  walk  out  as  they  please,  but  must 
wait  till  the  priest  has  said  one  or  more  of  the  ap- 
pointed Collects,^  and  has  '  let  them  depart '  wnth  the 

1  Procter  a?id  Frere,  472, 

2  Such  signing  seems  to  have  been  sanctioned  by  the  Caroline 
bishops.     See  p.  211. 

3  The  remaining  prayer  of  the  first  part  of  the  Latin  Canon,  'Quam 
oblatione7n,'  is  rendered  almost  exactly  by  the  clause,  'Afid  grant  that 
we  receiving,'  in  our  Consecration  Pra3'er. 

■1  '  Upon  the  Sundays  and  other  Holy-days  (if  there  be  no  Com- 
munion) shall  be  said  all  that  is  appointed  at  the  Communion,  until 
the  end  of  the  general  Prayer  \^For  the  whole  state  of  Christ's  Church 


THE  SERVICE  IN  DETAIL  331 

Blessing.^  The  priest  has,  of  course,  no  power  to 
interpolate  a  Blessing  and  then  go  on  with  the  service. 

The  Confession,  etc. — '  At  the  time  of  the  celebration 
of  the  Communion,  the  Communicants  being  con- 
veniently placed  for  the  receiving  of  the  holy  Sacra- 
ment, the  Priest  shall  say  this  Exhortation.'  This 
rubric  evidently  contemplates  the  presence  of  some 
who  do  not  intend  to  communicate  ;  and  so  do  the 
rubrics  that  follow,  '  Then  shall  the  Priest  say  to  them 
that  come  to  receive,'  and  '  in  the  name  of  all  those 
that  are  minded  to  receive.'  -  The  convenient  placing 
of  the  communicants  is  not  defined,  but  it  cannot  be 
said  that  it  is  convenient  for  them  to  sit  here  and  there 
among  the  non-communicants.  The  best  plan,  when 
there  are  many  non-communicants  present,  is  for  the 
communicants  to  be  placed  in  the  front  seats  of  the 
church :  the  rubric  does  not  forbid  their  having  been 
so  placed  before  the  commencement  of  the  service ; 
and,  if  this  custom  be  followed,  the  Minister  will  know 
exactly  how  much  bread  and  wine  to  prepare. 

It  is  customary  to  use  this  Third  Exhortation  but 
seldom,  and  this  was  certainly  the  intention  of  those 
who  drev/  it  up,  for  in  the  First  Prayer  Book,^  it  may 

militant  here  in  eartli\  together  with  one  or  more  of  these  Collects  last 
before  rehearsed,  concluding  with  the  Blessing.' — Rubric  at  end  of 
Communion  Set~jice. 

1  'Then  shall  the  Priest  ...  let  them  depart  with  this  Blessing." 
— Rubric. 

2  These  words  are  taken  without  change  from  the  First  Prayer 
Book.  One  of  Bucer's  objections  to  that  book  was  that  it  allowed 
non-communicating  attendance.  In  1559  an  abortive  attempt  was 
made  to  introduce  a  dismissal  of  non-communicants  after  the  Offertory. 
{frocter  and  Frere,  73,  98-9.) 

3  '  If  the  people  be  not  exhorted  to  the  worthy  receiving  of  the  holy 
sacrament  of  the  body  and  blood  of  our  Saviour  Christ,  then  shall  the 
Curate  give  this  Exhortation.' — The  Two  Books,  272.  '  In  cathedral 
churches,  or  other  places  where  there  is  a  daily  communion,  it  shall  be 


332  THE  PARSON'S  HANDBOOK 

be  left  unsaid  (i)  if  the  people  have  been  already 
exhorted,  (2)  upon  week-days  in  parish  churches,  (3) 
always  except  once  a  month  in  cathedrals,  (4)  when 
there  is  a  Sermon,  or  (5)  for  other  great  cause  at  the 
Curate's  discretion.  But  it  should  not  be  omitted 
without  the  Bishop's  permission,  nor  should  it  be  left 
altogether  unsaid.  Perhaps  it  would  be  best  to  use  it, 
if  not  once  a  month,  then  at  least  at  the  early  services 
on  the  Great  Festivals.  To  omit  it  altogether  is  to  ignore 
an  authoritative  and  important  piece  of  doctrinal  teach- 
ing, but  to  use  it  only  on  great  occasions  perhaps  adds 
point  to  the  teaching.  It  takes  less  than  two  minutes 
in  recitation.  At  its  conclusion  the  clerk  must  re- 
member to  say  the  Amen. 

The  '  Ye  thai  do  truly '  is  certainly  one  of  those 
parts  of  the  service  which  should  be  said  without  note. 
The  priest  should  say  it  quietly  (though  of  course  quite 
audibly),  addressing  those  in  the  places  reserved  for 
communicants,  '  to  them  that  come  to  receive  the  holy 
Communion.' 

'  Then  shall  this  general  Confession  be  made.  .  .  .' 
The  rubric  is  clear  that  (i)  The  Confession  is  to  be 
said  by  one  of  the  ministers,  and  not  by  the  priest ;  ^ 
(2)  He  who  leads  the  Confession  need  not  be  an 
intending  communicant,  for  his  office  is  to  say  it  '  in 
the  name '  of  the  communicants ;  (3)  He  does  not  say 

sufficient  to  read  this  Exhortation  above  written  once  in  a  month. 
And  in  parish  churches,  upon  the  week-days  it  may  be  left  unsaid.' — 
Ibid.  z-j^.  '  If  there  be  a  Sermon,  or  for  other  great  cause,  the  Curate, 
by  his  discretion,  may  leave  out  .  .  .  the  Exhortation  to  the  Com- 
munion.'— Ibid.  397. 

1  In  the  First  and  Second  Prayer  Boolvs  the  confession  might  be 
said  by  one  of  the  communicants,  or  by  one  of  the  ministers,  or  by  the 
priest :  in  the  Scottish  rubric  of  1637  it  is  '  by  the  Presbyter  himself,  or 
the  Deacon.'  Compare  the  Westminster  Missal  (489),  '  ministro  suo 
circumstantique  populo  istam  generalem  faciat  confessionem.' 


THE  SERVICE  IN  DETAIL  333 

it  alone,  but  '  all  the  people '  (whether  communicants 
or  not)  say  it  also.  In  the  form  of  service  we  are  con- 
sidering it  will  be  the  clerk  who  leads,  and  this  he  will 
do  speaking  as  well  as  kneeling  '  humbly.'  ^ 

The  priest  kneels  as  well  as  the  people,  and  joins  in 
the  Confession.-  'Then  shall  the  Priest  (or  the  Bishop 
being  present)  stand  up,  and  turning  himself  to  the 
people,  pronounce  this  Absolution.'  He  may  raise  his 
hand  as  at  a  benediction  at  the  words  Have  mercy, 
and  till  the  end  of  the  form,  but  according  to  the 
Lincoln  Judgement  he  should  not  make  the  sign  of  the 
Cross.^  The  priest  completes  the  form  of  Absolution 
by  saying  the  Comfortable  Words.^ 

The  Anaphora.— The  Canon  of  the  Mass  or  Ana- 
phora really  began  with  the  Do7?iifius  vobisaim  and 
Sursttm  Corda ;  ^  the  later  medieval  development  which 
placed  the  beginning  of  the  Canon  at  the  Te  igitiir 

1  See  pp.  183  and  i86. 

2  Because  everybody  is  ordered  to  kneel  and  say  the  Confession,  and 
the  priest  is  told  at  its  conclusion  to  stand  up,  and  because  otherwise 
he  has  no  confession  appointed  for  him  in  the  service. 

3  Archbishop  Benson  was  in  error  in  declaring  that  there  was  no 
precedent  for  the  signing  at  eucharistic  benedictions  and  absolution?. 
It  is  mentioned  in  the  Westminster  Missal  (533) ;  and  certainly  the 
general  custom  was  so  common  that  '  to  bless '  meant  to  sign  w  ith  the 
cross  even  in  the  ninth  century,  and  throughout  the  Middle  Ages. 
^,Lay  Folks'  M.B.,  207,  311,  396.)  The  Archbishop  was  also  wrong 
in  supposing  that  the  sign  is  not  made  over  the  people  in  the  Roman 
Church  at  the  Absolution,  for  all  the  Roman  authors  prescribe  it. 

*  It  is  clear  from  the  Order  of  Communion,  in  which  they  first 
appear,  that  the  Comfortable  Words  are  closely  linked  on  to  the 
Absolution,  for  the  people  are  told  to  be  'still  reverently  kneeling' 
after  the  Words.  ( The  Two  Books,  431.)  They  were  not  set  to  music 
in  the  authorised  '  Book  of  Common  Prayer  Noted  '  (by  Mcrbecke), 
and  the  music  to  which  they  are  now  sometimes  sung  '  is  nothing  else 
but  an  attempt  at  adapting  them  to  a  lesson-tone,  but  based  on  foreign 
models  and  ill  carried  out.'— Frere,  Elements  of  Plaitisong,  81. 

'  Cf.  Procter  Old  Frere,  441-2. 


334  THE  PARSON'S  HANDBOOK 

seems  to  have  arisen  from  the  practice  of  turning  the 
capital  T  into  a  cross,  whence  grew  the  custom  of  insert- 
ing a  picture  of  the  crucifixion  before  the  Te  igihir, 
which  thus  came  to  be  regarded  as  the  commencement 
of  the  more  solemn  part  of  the  service. 

The  priest,  still  facing  the  people,  first  sings  Lift  up 
your  hearts,  opening  and  slightly  raising  his  hands  ;i 
and  the  servers,  choristers,  and  people  all  stand  facing 
eastward,^  the  taperers  may  go  to  the  midst  of  the  choir 
and  there  stand  together.^  When  the  people  have  sung 
//  is  meet  a/id  right  so  to  do,  the  priest  shall  '  turn  to 
the  Lord's  Table,  and  say'  the  Preface  with  his  hands 
open  ;  he  joins  them  again  at  the  Sanctus,  but  raises 
his  arms  a  little*  (so  that  his  joined  fingers  are  just 
beneath  his  chin).  The  choir  and  people  sing  the 
Saiidus.^ 

The  priest,  '  kneeling  down  at  the  Lord's  Table,'  ^ 
says  the  Prayer  of  Access  in  his  natural  voice.     The 

1  '  Hie  elevet  sacerdos  manus.' — Mis.  Sar.,  607,  note  b. 

2  Anciently  the  choir  stood  facing  eastward  from  the  end  of  the 
Creed  till  the  Offertory,  and  from  the  Offertory  till  the  end  of  Mass. 
{^Mis.  Sar.,  587,  and  Cons.,  22,  where  it  is  more  clearly  expressed.) 
They  may  therefore  rise  at  this  point  where  our  rubrics  no  longer 
direct  them  to  kneel  (the  earlier  custom  was  for  the  people  also  to 
stand  for  the  Sanctiis,  a  great  relief  for  many.  Lay  Folks'  M.B., 
272).  But  during  the  prayers  following  they  should  kneel  (as  the 
people  do  in  conformity  to  Canon  18),  only  standing  (and  facing  the 
altar)  when  they  sing.  It  seems  clear  from  the  order  of  the  service  in 
the  First  Prayer  Book,  that  all  were  to  kneel  during  the  Prayer  of 
Access,  and  they  are  told  to  be  '  still  reverently  kneeling '  in  the 
Order  of  Communion.  ^  See  p.  366. 

4  '  Dum  sacerdos  dicit  Sanctus,  Sanctus,  erigat  parumper  brachia 
sua,  et  jungat  manus  suas  usque  ad  haec  verba  In  nomine  Domirii  ; 
tunc  semper  signet  se  in  facie  sua.' — Mis.  Sar.,  610. 

5  'This  the  Clerks  shall  also  smg.'— First  P.B.,  294.  There  is  no 
direction  in  our  Book  nor  in  most  old  books,  but  the  custom  was  for 
the  people  or  at  least  the  choir  to  join  in.     [Lay  Folks'  M.B.,  271.) 

6  All  the  servers,  choir  and  people  also  kneeling.     See  note  above. 


THE  SERVICE  IN  DETAIL  335 

Amen  is  said  quietly  and  without  note.  The  priest  at 
once  stands. 

The  Betiedictus  qui  venif  is  in  some  churches  sung 
immediately  after  the  Snnctus,  and  in  others  after  the 
Prayer  of  Access.  If  it  is  sung  at  all,  it  may  be 
questioned  whether  the  best  place  is  after  the  Sanctus. 
In  the  old  Missals  and  in  the  First  Prayer  Book  it 
occupied  this  place,  and  in  the  First  Book  it  was 
followed  by  'Glory  to  thee,  O  Lord,  in  the  highest,' 
instead  of  the  second  '  Hosanna  in  the  highest.' ^  In 
our  Book  this  '  Glory  to  thee '  is  retained  with  slight 
changes,  so  that  the  Benedidus  cannot  be  sung  with 
the  old  prelude ;  nor  have  we  any  power  to  omit  or 
transfer  the  Amen  with  which  the  Sanctus  ends  in  our 
version.  This  omission  of  the  Benedictus  is  not  with- 
out precedent. 2  The  arguments  by  which  the  Lincoln 
Judgement  justified  the  use  of  the  Agnus  during  the 
Communion  3  would,  if  applied  to  the  Benedicfus, 
exclude  it  from  this  place ;  though  it  must  be  granted 
that  for  the  music  this  place  is  best. 

There  is  more  to  be  said  for  its  use  after  the  Prayer 
of  Access,  for  the  principle  of  usage  to  which  the 
Archbishop  appealed  does  cover  a  short  pause  before 

J  In  the  Sarum  Missal  (as  in  the  Roman),  the  Sanctus  is — '  Sanctus, 
Sanctus,  Sanctus,  Dominus  Deus  Sabaoth.  Pleni  sunt  coeli  et  terra 
gloria  tua :  Osanna  in  excelsis.  Benedictus  qui  venit  in  nomine 
Domini:  Osanna  in  excelsis.'  In  the  First  Book  this  was  altered  to 
'  Holy,  holy,  holy,  Lord  God  of  hosts,  heaven  and  earth  are  full 
of  thy  glory  ;  Hosanna  in  the  highest.  Blessed  is  he  that  comcth  in 
the  name  of  the  Lord.  Glory  to  thee,  O  Lord,  in  the  highest.'  In 
our  modern  musical  versions  the  first  Hosanna  is  omitted,  being 
rendered  by  the  '  Glory  be  to  thee '  of  our  Sanclus. 

2  '  Though  the  clause  is  found  in  the  great  majority  of  liturgies,  it 
is  absent  from  that  of  the  Apostolic  Constitutions  .  .  .  and  from 
those  of  the  Alexandrine  Patriarchate.'— Lacey  in  Tn/e  Limits,  172. 

''   Viz.  that  the  Agnus  does  not  interrupt  the  service. 


336  THE  PARSON'S  HANDBOOK 

the  Consecration  Prayer.^  Not  a  long  pause,  for  it 
would  be  unprincipled  to  use  the  Benedictus  to  cover 
an  interpolated  portion  of  another  liturgy,  and  such  a 
practice  destroys  the  meaning  of  our  office.  But  a 
short  pause  is  implied  by  our  rubric,  '  When  the 
Priest  .  .  .  hath  so  ordered  the  Bread  and  Wine,  etc' 
And  therefore  the  pause  might  be  legitimately  filled 
up  by  the  singing  of  a  very  short  anthem.  Such  is  the 
Benedictus,  but  its  position  then  would  be  simply  that 
of  a  hymn  ^  or  anthem  ;  it  would  not  be  essential  to 
the  correctness  of  the  service  that  it  should  be  sung. 
Anciently  all  signed  themselves  at  the  Benedictus.^ 

The  Prayer  of  Consecration. — The  priest  stands 
'  before  the  table '  ^  and  orders  the  Bread  and  Wine 
so  '  that  he  may  with  the  more  readiness  and  decency ' 
perform  the  manual  acts.  He  will  therefore  now  take 
the  corporal  from  off  the  chalice.  If  there  is  a  second 
chalice  for  the  wine,  or  a  standing  pyx  containing  extra 
breads,  he  will  arrange  these  near  the  chalice  and 
paten  ;  or  if  the  clerk  has  been  holding  the  paten,  the 
priest  will  now  take  it  and  place  the  breads  upon  it. 

1  See  e.g.  Cookson's  Companion  to  the  Altar  (3rd  ed.,  1789), 
where  the  communicant  is  given  a  private  meditation  of  159  words 
to  fill  up  the  short  pause  between  the  Prayer  of  Access  and  the 
Consecration  Prayer.  See  also  quotation  from  Lincoln  Judgement 
below. 

2  '  In  1696  appeared  the  version  and  in  1703  the  supplement  of 
Tate  and  Brady,  similarly  containing  what  were  advertised  as  "The 
Usual  Hymns  for  the  Holy  Sacrament,"  (two  of  them  more  appro- 
priate to  the  service  before,  and  two  after  the  Consecration).  .  .  . 
It  was  authorised  by  Orders  in  Council  to  be  used  in  all  churches.' — 
Lincoln  Judgement,  59. 

3  '  Omnes  clerici  signo  crucis  se  signent  ,  .  .  cum  dicitur  Bene- 
dictus qui  venit.' — (Alis,  Sar.,  587.  See  also  directions  for  the  choir 
in  Cust.,  21. 

4  This  rubric,  introduced  in  1661,  authorises  the  eastward 
position. 


THE  SERVICE  IN  DETAIL  337 

With  regard  to  the  phrase  '  before  the  people,'  as  the 
Lincoln  Judgement  points  out,  it  applies  only  to  one 
of  the  five  manual  acts,  viz.  the  fraction  ;  the  rubric 
insists  that  he  shall  '  break  the  Bread  before  the 
people,'  at  the  time  where  it  is  ordered  in  the  Prayer 
of  Consecration,  and  not  of  course  at  any  other  time.^ 
This  fraction  is  a  solemn  ceremony  reproducing  the 
action  of  our  Lord,-  and  representing  his  death  upon 
the  Cross  ;  the  Lincoln  Judgement  therefore  requires 
that  it  should  be  done  with  some  degree  of  prominence, 
for  '  if  any  ceremonial  is  to  be  visible  to  the  People, 
that  Action  of  Christ  unquestionably  ought  to  be  so.'^ 
At  the  same  time  this  act  must  be  done  with 
'  readiness '  and  with  '  decency,'  which  conditions  are 
hardly  fulfilled  if  the  priest  turns  round  and  breaks 
the  bread  in  an  awkward  position.  It  is  possible  to 
exaggerate  the  visibility  of  the  acts ;  and  it  must  not 
be  forgotten  that  while  the  Puritans  in  1661  demanded 
the  words  'in  the  sight  of  the  people,'  the  Revisers  of 
1661  deliberately  substituted  the  words  'before  the 
people.'"*  For  these  reasons  I  suggest  that  the  priest 
lift  the  bread  to  a  height  slightly  above  the  level  of 
his  shoulders  before  breaking  it,  and  thus  conform  to 
the  Archbishop's  judgment. 

The  priest  says  the  prayer  in  a  clear  and  audible 
voice,   humbly,   solemnly,   and   without   note.^      The 

•  Yet  some  books  actually  recommend  the  priest  to  make  what 
can  only  be  called  a  sham  fraction,  and  to  reserve  the  real  fraction 
till  some  time  after  the  Prayer,  in  fact  to  do  it  as  part  of  a  rite 
interpolated  from  another  Liturgy.  I  mention  this  because  some 
priests  have  been  misled  by  it. 

2  Repeated  at  Emmaus,  '  He  was  known  of  them  in  breaking  of 
bread.' — Luke  xxiv.  35.  3  Lincoln  Judgement,  51. 

■*  These  words  had  already  been  suggested  by  Cosin.  [Lincoln 
Judgement,  48.) 

'  It  seems  best  to  say  it  without  note  :  cf.  p.  187.  One  may  hope 
V 


338  THE  PARSON'S  HANDBOOK 

clause  Grant  that  we  receiving  being  a  rendering  of 
Quam  oblationein,  he  might  ^  make  the  old  signs  over 
the  bread  and  wine  at  Body  and  Blood,'^  reverently 
regarding  the  oblations  the  while.^  At  Who  in  the 
same  night  he  gently  rubs  the  thumb  and  forefinger 
of  either  hand'^  on  the  edge  of  the  corporal.^  At  took 
Bread,  '  here  the  Priest  is  to  take  the  Paten  into  his 
hands,'  raising  his  eyes  as  he  does  so.*"  He  then  lays 
the  paten  down  and  bowsJ  Still  facing  the  midst  of 
the  altar,  he  elevates^  a  wafer -bread  to  about  the 
level  of  his  mouth,  so  that  the  fraction  may  be  visible 
to  the  people  behind,  and  he  breaks  this  bread  into 

that  it  is  now  hardly  necessary  to  repeat  that  '  the  whole  office  should 
be  said  deliberately,  and  sufficiently  loud  for  the  congregation  to  hear 
distinctly.' — liit.  Conf.,  31. 

1  I  make  these  suggestions  because  many  find  such  acts  a  useful 
aid  to  reverent  devotion  in  celebrating,  and  because  they  have  at  least 
the  authority  of  ancient  use.  I  give  them  carefully  in  full,  because 
in  many  churches  other  acts  are  used  for  which  this  authority  does 
not  exist. 

2  Perhaps  also  at  creatures,  bread,  and  zvine,  since  anciently  the 
sign  was  made  five  times  in  this  prayer  ;  but  this  is  open  to  question, 
as  the  first  three  signs  were  made  at  the  words  benedictatn,  ascriplam, 
and  ratani,  which  our  office  has  omitted  while  retaining  corpus  and 
sanguis.  —  Alis.  Sar.,  615. 

3  '  Hie  respiciat  hostiam  cum  magna  veneracione.  .  .  .  Hie  iterum 
respiciat  hostiam  dicens  Quant  Oblatiotietn.' — Mis.  Sar.,  615. 

4  '  Tergat  digitos  et  elevet  hostiam  dicens  Qui  pridie.' — Mis. 
Sar.,  616. 

5  'Super  lintheamina  altaris.' — Mis.  Ebor.,  184. 

6  '  Accepit  panem  in  sanctas  et  venerabiles  ma?ius  suas,  et,  elevatis 
oculis  in  c(£lum,  Hie  elevet  oculos  suos  ad  te  Dcum  Patreni  suum 
omnipotentem.' — Mis.  Sar.,  616. 

'<   '  Hie  inclinet  se.' — Ibid.  (co?ifinued). 

8  '  Et  postea  elevet  paululum  dicens  tibi  gratias  agens,  benc'^dixit, 
/regit.' — Ibid.  {co?itinued).  Anciently,  then,  there  was  an  elevation, 
though  a  slight  one,  at  this  point :  it  was  forbidden  by  the  late  Roman 
rubrics.  He  signed  the  bread  at  the  word  benedixit,  but  we  have 
unfortunately  lost  this  word,  and  the  act  of  benediction  is  retained  in 
the  laying  of  the  priest's  hands  upon  the  bread. 


THE  SERVICE  IN  DETAIL  339 

two  parts  as  he  says  the  words  he  brake  it.  He 
replaces  the  Bread  ^  on  the  paten,  and  says,  Take, 
eat,  etc.,  and  at  the  words  this  is  my  Body,  he  is  to  'lay 
his  hand  [of  course  his  right  hand]  upon  all  the 
Bread,'  i.e.  not  upon  that  only  which  he  has  broken, 
but  upon  all  the  rest  which  is  to  be  consecrated.  He 
says  the  words  Take  eat,  to  in  renieinbrance  of  me,  in  a 
clear,  distinct  voice,  without  any  pause.-  He  then 
proceeds  to  the  consecration  of  the  Wine.  He  keeps 
the  thumb  and  forefinger  of  each  hand  joined  after 
the  consecration  of  the  Bread  till  the  Ablutions,  only 
disjoining  them  when  he  has  to  touch  the  Blessed 
Sacrament.^ 

At  the  words  He  took  the  Cup,  the  priest  takes  the 
Chalice  in  both  ^  his  hands.  He  then  replaces  it  on 
the  altar,  bows,  and  says,  and,  when  he  had  given 
tha?iks,  he  gave  it  to  them ;  ^  at  the  words,  this  is  my 
Blood,  he  lays  his  right  hand  upon  the  Chalice,  and 

1  It  may  be  noticed  that  the  Prayer  Book  is  at  one  with  the  Sarum 
Missal  in  using  the  word  Bread  after  the  Consecration. — Cf.  Mis. 
Sar.,  618.  'Quarta  super  panem,  dicendo.'  The  Roman  Canon 
Still  retains  the  words  '  Panem  sanctum  vitas  aeternee.' 

'  '  Nulla  pausatione  interposita.' — Mis.  Sar.,  617.  The  form  then 
ended  at  This  is  my  Body,  after  which  word  he  may  bow,  p.  207. 

8  '  Non  disjungendo  poUicem  ab  indice  nisi  dum  facit  benedictiones 
tantum.' — Mis.  Sar.,  617.  This  benediction  refers  to  the  signing  of 
the  consecrated  Elements.     (Lay  Folks'  M.B.,  311). 

■•  The  Prayer  Books  as  at  present  printed  have  '  hand,'  and  so  has 
the  'Facsimile  of  the  B.L.P.B.,  containing  MS.  Alterations  .  .  . 
07it  of  which  'ivas  fairly  written  the  B.C.  P.'  The  Facsimile  of  the 
'fairly  written '  yl/5.  Book  shows  a  little  curl  at  the  end  of  'hand' 
w  hich  has  been  taken  to  be  '  hands '  in  Eyre  and  Spottiswoode's 
'  B.C.P.  from  the  Original  MS.  Probably  the  Prayer  Books  of 
to-day  are  right.  But  that  the  meaning  is  'hands'  is  shown  by 
the  rubric  before  the  Consecration  Prayer,  '  and  take  the  Cup  into 
his  hands." 

5  '  Afattus  suas,  item  iibi,  hie  inclinet  se,  dicens,  gratias  agens, 
benri-dixit,  dedilque  distipulis  suis.'—Mis.  Sar.,  617,  also  Cust.,  81. 


340  THE  PARSON'S  HANDBOOK 

also  upon  any  other  vessel,  be  it  '  Chalice  or  Flagon  '  ^ 
in  which  there  is  wine  to  be  consecrated.  He  says 
the  words  in  the  same  way  as  at  the  consecration  of 
the  Bread.  There  is  no  direction  for  him  to  bow  or 
kneel  after  the  consecration  of  the  Chalice.^ 

At  the  conclusion  of  the  consecration  prayer  he  rubs 
his  fingers  over  the  Chalice,  and  then  covers  it  with  the 
second  corporal. ^ 

The  Communion. — Immediately  after  the  Prayer  of 
Consecration,  the  priest  proceeds  to  make  his  Com- 
munion ;  this  act  of  course  includes  '  the  usual  brief 
interval  for  his  private  devotion.'  ■*  But  this  interval 
must  not  be  lengthened  by  the  insertion  of  anything 
but  private  prayers.^     If  the  priest  wishes  to  prepare 

1  Tlie  rubric  permits  the  use  of  a  flagon.  It  is  of  course  better  to 
use  a  second  chalice  if  possible,  but  it  may  be  necessary  in  some 
churches  on  special  emergencies  to  use  a  decent  flagon  (or  cruet), 
refilling  the  chalice  from  it  during  the  Communion.  The  flagon 
would  of  course  be  cleansed  at  the  Ablutions. 

"  See  pp.  202-2I0.  It  will  be  noticed  that  the  two  bows  given 
above,  which  are  common  to  all  editions  of  the  Missal,  occur  some 
moments  before  the  words  hoc  est  enitn  corpus  and  hie  est  eniin 
calix :  the  lesser  elevation  both  of  the  Bread  and  of  the  Wine  came 
between  the  bow  and  these  words  of  consecration. 

3  '  Fricet  digitos  suos  ultra  calicem  propter  micas,  et  cooperiat 
calicem.' — Mis.  Sar.,  617.  4  Lincoln  J udgenient ,  60. 

5  '  It  cannot  be  denied  that  the  private  recitation  of  a  long  form  of 
prayer,  and  that,  too,  of  a  distinctly  liturgical  character,  in  addition 
to  the  authorised  "canon"  or  Consecration  prayer,  is  opposed  to  the 
uniform  and  constant  usage  of  the  Catholic  Church  elsewhere  or  in 
the  past.  And  it  is  most  important  to  guard  against  any  notion  of 
the  need  of  this  devotion,  to  the  completeness  of  the  great  Eucharistic 
act,  or  that  anything  can  add  to  its  essentials  which,  beyond  all 
question,  are  contained  in  our  own  "Prayer  of  Consecration."' — 
C.  F.  G.  Turner  in  True  Limits.  See  also  on  the  rights  of  the 
faithful  laity  in  the  matter,  Luckock,  Ritual  Crisis,  28.  Any  priest 
who  still  practises  interpolations  should  give  half  an  hour's  careful 
study  to  Mr.  Lacey's  Alcuin  Club  tract  on  Liturgical  Interpolations 
(Longmans,  2S.). 


THE  SERVICE  IN  DETAIL  341 

for  his  Communion  in  the  ancient  way,  there  are  three 
prayers  in  the  Sarum  Missal  for  the  priest's  Com- 
munion, and  no  one  would  question  his  right  to  use 
them  privately ;  but  the  use  of  private  communion 
prayers  such  as  these  ^  is  an  entirely  different  matter 
from  the  official  or  semi-official  use  of  liturgical  forms 
or  of  gestures.  Nor  has  the  priest  any  right  to  use  a 
printed  book  or  '  altar  card '  containing  even  these 
private  prayers  :  if  he  wishes  to  say  them,  the  obvious 
course  is  to  learn  them  by  heart. 

Furthermore,  even  if  it  were  legitimate,  it  would  still 
be  absurd  to  repeat  portions  like  Supplices  te,  the 
Fraction,  and  the  Paternoster,"  which  already  occur  in 
our  office.3 

It  is  essential  that  the  priest  himself  communicate. 
'  Then  shall  the  Minister  first  receive  the  Communion 
in  both  kinds  himself.'  This  is  further  enforced  by  the 
2ist  Canon.*     No  form  of  words  is  given  him  for  this 

1  These  prayers  are  (i)  Dens  pater,  fotis  et  origo;  (2)  Doinine  Jes7i 
Christe,  Fili  Dei  vivi;  (3)  Corporis  et  Sa?iguinis  tui,  Do?nineJesv, 
which  are  given  in  the  note  below. 

2  Even  Memento,  the  prayer  for  the  departed,  has  retained  a  small 
place,  for  '  that  .  .  .  we  and  all  thy  whole  Church  may  obtain  re- 
mission of  our  sins'  can  only  be  logically  interpreted  as  including 
the  faithful  departed.  'All  thy  whole  Church'  is  strongly  worded, 
and  cannot  mean  the  Church  Militant  only,  which  portion  of  the 
Church  is  expressly  mentioned  in  the  great  Offertory  prayer. 

3  I  would  add  on  this  important  point  a  few  words  from  Mr.  Lacey, 
the  truth  of  which  many  have  already  learnt : — '  Our  plain  duty  is  to 
use  the  rite  that  is  appointed  us  by  authority.  If  any  priest  will 
abandon  his  interpolations  and  celebrate  Mass  according  to  the 
English  Liturgy  exactly  as  it  stands,  I  am  convinced  (and  I  speak  not 
without  experience)  that  he  will  find  there  an  unlooked-for  beauty 
and  dignity,  and  will  offer  the  Holy  Sacrifice  with  more  joy  to  him- 
self, and  with  more  accejjtance  on  high,  since  to  obey  is  better  even 
than  sacrifice  \\.%<i\i.'— Liturgical  Interpolations,  20. 

«  '  Provided,  that  every  Minister,  as  oft  as  he  administeroth  the 
Communion,  shall  first  receive  that  Sacr.ament  himself.'— C(7wo«  21. 


342  THE  PARSON'S  HANDBOOK 

purpose,  and  the  wording  of  our  rubric  is  against  his 
adapting  the  form  appointed  for  the  deUvery  of  the 
holy  Sacrament  to  others.  There  can  be  no  objection 
to  his  using  privately  the  words  given  in  the  Sarum 
Missal,  and  after  his  reception  saying  a  thanksgiving 
from  the  same  source.^     He  may  bow  before  and  after 

1  It  will  help  to  make  the  matter  clear  if  I  give  the  whole  of  the 
private  prayers  for  Communion  as  they  stand  in  the  Missal.  They 
show  the  maximum  time  that  should  be  allowed  between  the  Con- 
secration Prayer  and  the  Communion  of  the  People. 

'Post  pacem  datam,  dicat  sacerdos  orationes  sequentes  privatim, 
antequam  se  communicet :  tenendo  hostiam  duabus  manibus. 

'Dens  Pater,  fons  et  origo  totius  bonitatis,  qui  ductus  misericordia 
Unigenitutn  tiium  pro  fiobis  ad  injima  mzmdi  descendere  et  carnem 
sumere  voluisti,  quam  ego  indigntis  hie  in  vianibus  meis  ieneo,  Hie 
inclinet  se  sacerdos  ad  hostiam,  dicens,  Te  adoro,  te  glorifico,  te  iota 
mentis  ac  cordis  intentione  laudo  et  precor ;  2it  nos /amnios  ittos  non 
deseras,  sed  peccata  nostra  dimittas,  qtiaiemis  tibi  soli  vivo  ac  vera 
Deo,  puro  corde  et  casta  corpore,  servire  valeamus.  Per  eimdem 
Christum  Dominum  nostrum.     Amen. 

'Domine  Jesu  Christe,  Fill  Dei  vivi,  qui  ex  vohmtate  Patris, 
cooperante  Spiritn  Sane  to,  per  mortem  tuam  mundum  vivificasti  ; 
libera  me,  qjiceso,  per  hoc  sacrosanctum  corpus  et  hunc  sanguinem 
tuum  a  cunctis  iniquitatibzis  meis  et  ab  taiiversis  mails ;  et  fac  me 
tuis  semper  obedire  mandatis,  et  a  te  nunquam  in  perpetuum  separari 
permittas,  Salvator  tnundi.  Qui  cum  Deo  Patre  et  eodem  Spiritu 
Sajicto  vivis  et  regnas  Deus per  omnia  scecula  sceculoruin.     Amen. 

'  Corporis  et  sanguinis  tui,  Domine  Jesu  Christe,  sacratnentu7)t,  quod 
licet  i?tdignus  accipio,  nan  sit  mihi  judicio  ct  condevmatioiii  ;  sed  tua 
prosit  pietate  corporis  mei  et  animcs  saluti.     Amen. 

'Ad  corpus  dicat  cum  humiliatione  [cum  inclinacione,  Ocj/.]  ante- 
quam percipiat, 

'Ave  in  csternnm,  sanctissima  caro  Christi,  mihi  ante  omnia  et 
super  omnia  summa  dulcedo.  Corpus  Domini  nostri  Jesu  Christi  sit 
mihi  peccatori  via  et  vita,  hi  7w^mitie  Patris  et  Filil  et  Spiritus 
Sancti.     Amen. 

'  Hie  sumat  corpus,  cruce  prius  facta  cum  ipso  corpore  ante  os, 
Deinde  ad  sanguinem  cum  magna  devotione,  dicens, 

'Ave  in  ceternum,  ca:lestis pofus,  tnihi  ante  omnia  et  super  omnia 
sum7na  dulcedo.  Corpus  et  sanguis  Domi^ii  7iostri  Jesu  Christi 
prosint  tnihi  peccatori  ad  remedium  sempifernum  in  vifam  ceternam. 
Amen,     hi  A'o-^inine  Patris  et  Filii  et  Spiritus  Satictus.     Amen. 


THE  SERVICE  IN  DETAIL  343 

his  Communion  ^  and  may  make  the  sign  of  the  Cross 
with  the  Host  and  with  the  Chahce  before  receiving ; 
but  there  is  no  authority  for  his  making  this  sign  when 
he  communicates  others. - 

The  Agnus  Dei  may  be  sung  by  the  choir  (standing 
and  facing  the  altar)  to  fill  up  the  time  while  the  priest 
and  people  are  making  their  Communion. ^  This  the 
Lincoln  Judgement  allows ;  but  it  makes  a  distinction 
between  a  private  use  of  it  by  the  priest  and  the  singing 
of  it  by  the  choir  when  the  number  of  communicants 
leaves  a  sufficient  period  of  time  to  be  so  filled.^  It  may 
be  sung  as  an  anthem,  and  a  hymn  may  also  be  sung,  so 
long  as  the  service  is  not  lengthened  thereby;^  but  for 
the  priest  to  wait  '  until  the  end  of  the  anthem  before 
receiving'  would  constitute  'an  insertion  in  or  addition 
to  the  service  which  would  not  be  lawful.'*^  I  would 
suggest  that  the  best  v.'ay  of  carrying  out  these  principles 
would  be  for  the  choir  to  say  the  Avien  after  the  Prayer 

'  Hie  sumat  sanguinem  ;  quo  sumpto,  inclinet  se  sacerdos  et  dicat 
cum  devotione  orationem  sequentem. 

'  Gratias  tibi  ago,  Domine,  sancte  Pater,  omnipolens  czternc  Deus, 
qui  me  refecisti  de  sacratissimo  corpora  et  sanguine  Filii  tui  Domini 
nostri  Jesu  Christi ;  et  precor,  nt  hoc  sacramentiim  salutis  nostrce 
quod  sumpsi  indignus  peccator ,  non  veniat  mihi  ad  judicium  neque  ad 
condemnationem  pro  mcritis  meis  ;  sed  ad  profectum  corporis  7nei  et 
animcB  saluti  iti  vitam  ceternam.     Amen.'     [Mis.  Sar.,  62^- j). 

'  See  note  above. 

2  There  is  no  cross  printed  in  the  Order  of  Communion  of  1548, 
which  was  the  first  formula  of  administration  in  English  ;  nor  is  there 
in  the  First  Prayer  Book  (which  does  print  it  in  the  Canon,  and  in 
the  Blessing  of  the  Font,  and  in  the  Nuptial  Blessing);  'nor  does 
there  seem  to  be  any  ancient  precedent  or  tradition  for  its  use  in  that 
place.  Moreover,  there  is  a  risk  attending  the  practice,  especially  in 
the  case  of  a  large  chalice  nearly  full  of  Wine.  '—Ritual  Conformity, 
45-  ^  Lincoln  Judgement,  64. 

••  Ibid.  55,  56.  In  this  it  is  in  accord  with  antiquity.  '  The  Agnus 
Dei  was  origirally  sung  by  the  choir,  not  said  by  the  priest.'— 
H.  Thurston  in  The  Month,  1897,  391.        »  L.  J.  62,  63.       «  /^/,/_  60. 


344  THE  PARSON'S  HANDBOOK 

of  Consecration,  and  then  for  there  to  be  a  dead  silence 
for  the  few  moments  while  the  priest  prepares  for  his 
Communion ;  then,  as  he  takes  the  Communion  of  the 
Body,  let  the  choir  stand  and  begin  the  Agnus.  It  will 
not  then  be  '  interposed  so  as  to  delay  the  reception  by 
the  celebrant,'  but  will  serve  as  a  convenient  signal  for 
the  communicants  to  approach ;  the  disturbance  of 
their  approach  will  be  covered  by  the  music,  and  by 
the  rest  of  the  people  standing  to  join  in  the  singing, 
and  they  will  be  ready  at  the  altar  rails  when  the  priest 
turns  to  communicate  them.  The  people,  of  course, 
will  be  instructed  to  observe  this  signal  (there  is  a  bad 
habit  of  keeping  every  one  waiting  while  the  com- 
municants approach),  and  the  clerk  had  best  give  the 
choir  the  cue  to  sing,  by  standing  up  as  the  priest 
finishes  his  short  preparation. 

When  the  priest  has  communicated,  he  takes  the 
paten  ^  to  the  south  end  of  the  altar  rails,^  and  pro- 
ceeds to  deliver  the  Lord's  Body  to  '  the  people  also 
in  order,  into  their  hands ' — not  between  their  fingers.^ 
When  he  has  done  this  to  all  those  in  the  row  (saying 
in  a  low  voice,  audibly,  to  each  communicant,  the 
words  of  Administration  '*)  he  returns  to  the  altar,  lays 

1  Or  pyx  or  second  chalice  containing  the  Body  of  the  Lord,  if  there 
be  many  communicants. 

2  '  In  order.'  '  The  ancient  order  is  from  south  to  north.' — Ritual 
Cotifonnity,  43. 

3  See  p.  276. 

4  It  is  certainly  most  convenient  that  he  should  deliver  the  Sacra- 
ment to  the  communicant  as  soon  as  he  begins  the  words  of  adminis- 
tration, not  waiting  till  the  middle  of  the  form.  This  is  in  fact  the 
direction  of  the  rubric,  '  When  he  delivereth  the  Bread  to  any  one,  he 
shall  say.  The  Body  of  our  Lord'  etc.  The  meaning  of  our  present 
double  form  is  a  proclamation  that  the  Bread  is  the  Body  of  Christ, 
said  as  it  is  delivered,  followed  by  a  warning  addressed  to  the  com- 
municant while  he  is  consuming  the  holy  Sacrament  as  to  the  spirit  in 
which  he  is  to  do  so,  viz.  in  remembrance  of  Christ's  death  and  in 


THE  SERVICE  IN  DETAIL  345 

the  paten  on  the  corporal,  and  takes  the  chalice ;  he 
then  communicates  the  people  with  the  Lord's  Blood, 
deliveriftg  the  Cup  to  them.  The  rubric  is  clear 
that  'both  kinds'  are  to  be  delivered  'into  their 
hands';  this  has  always  been  the  custom  with  us,  and 
it  is  hard  to  see  why  some  priests  should  have  taken 
upon  themselves  to  break  it,  unless  they  maintain  that 
the  cup  is  too  sacred  to  be  touched  by  the  people, 
which  could  only  mean  that  it  is  more  sacred  than 
that  which  it  contains.  As  for  safety,  it  seems  clear 
that  the  traditional  way  of  administering  the  chalice 
is  much  safer  than  for  the  priest  to  hold  it ;  it  is  very 
difficult  for  the  priest  to  guide  the  chalice  unless  the 
communicant  takes  it  firmly  with  both  hands,  and  the 
innovation  has  produced  an  element  of  uncertainty  in 
the  action  of  the  different  communicants  that  has 
made  the  communion  in  some  churches  a  matter  of 
risk  and  anxiety.  Besides  this,  many  excellent  people, 
especially  among  the  men,  resent  the  apparent  want 
of  confidence  of  the  minister  who  refuses  to  deliver 
the  cup  into  their  hands. 

There  is  no  explicit  direction  for  the  priest  to  cover 
the  chalice  or  paten  with  the  corporal  v/hen  he  leaves 
it  upon  the  altar  to  communicate  the  people  in  the 
other  kind  ;  for  our  rubric  only  mentions  this  '  when 
all  have  communicated,'  and  in  the  older  rite  the 
priest  took  the  ablutions  immediately  after  his  com- 
munion. But  on  general  grounds  it  seems  fit  that  the 
vessels  should  be  so  protected  ;  in  which  case  it  will 
be  necessary  for  the  i)riest  first  to  cleanse  the  rim  of 
the  chalice   and    then    to   place    the    folded   corporal 

faith.  If  the  chalice  be  delivered  as  the  form  is  begun,  the  communi- 
cant will  be  able  to  return  it  as  the  form  is  finished,  and  there  will  be 
no  danger  either  from  hurry  or  delay. 


346  THE  PARSON'S  HANDBOOK 

thereon.  The  priest  will,  of  course,  not  bow  to  the 
altar  when  he  is  carrying  the  holy  Sacrament ;  but  the 
rubric  seems  to  intend  him  to  bow  whenever  he  goes 
to  the  altar  to  place  the  Sacrament  thereon. 

The  service  we  are  now  considering  assumes 
that  no  other  clergy  are  present.  Should  there  be 
clergy  who  intend  to  communicate,  they  will  receive 
first  in  order  as  the  rubric  directs  :  '  Bishops,  Priests, 
and  Deacons,  in  like  manner  (if  any  be  present).' 
The  words  '  in  like  manner '  refer  to  the  previous 
words  '  in  both  kinds.'  The  next  to  receive  would  be 
servers,  then  choristers,  then  the  rest  of  the  laity.^  It 
seems  best  that,  with  the  exception  of  the  Bishop  (who 
would  be  kneeling  at  a  faldstool  in  the  north  of  the 
sanctuary),  and  the  gospeller  and  epistoler,^  all  should 
be  communicated  at  the  altar  rails.  I  do  not  think 
there  is  any  authority  for  the  men  being  communicated 
before  the  women. 

Post-Communion. — '  When  all  have  communicated, 
the  Minister  shall  return  to  the  Lord's  Table,  and 
reverently  place  upon  it'  (bowing,  presumably,  as  he 
does  so)  '  what  remaineth  of  the  consecrated  Elements, 
covering  the  same  with  a  fair  linen  cloth,'  This  fair 
linen  cloth  is  a  corporal ;  and  if  the  priest  has  hitherto 
kept  it  folded  like  a  pall,  he  must  now  unfold  it,  and 

1  '  The  order  of  communicating  the  rest  of  the  Clergy,  and  the  lay 
congregation,  would  be  as  follows : — i.  To  the  Metropolitan  of  the 
Province  (if  present) ;  2.  To  the  Bishop  of  the  Diocese  (if  present) ; 
3.  To  other  Metropolitans  and  Bishops  (if  present),  in  the  order  of 
their  seniority  of  consecration  respectively ;  4.  Priests  or  Deacons  ; 
5.  Lay  choristers  ;  and  6.  The  rest  of  the  laity. '—/??7«a/  Con- 
formity, 42. 

2  '  Then  shall  the  Priest  first  receive  the  communion  in  both  kinds 
himself,  and  next  deliver  it  to  other  Ministers,  if  any  be  there  present 
(that  they  may  be  ready  to  help  the  chief  Minister). ' — First  Prayer 
Book,  303. 


THE  SERVICE  IN  DETAIL  347 

spread  it  as  a  veil  over  the  consecrated  Elements.  It 
is  difficult  to  understand  why  some  have  discarded 
this  act  of  reverence  which  is  so  valuable  an  illustra- 
tion of  the  English  Church's  belief  in  the  Catholic 
doctrine  of  the  real  Presence. 

The  priest  then  chants  Our  Father,^  standing  at  the 
midst  of  the  altar  and  joining  his  hands  as  the  choir 
comes  in  at  which  art  in  heaven.  The  clerk  and  servers 
kneel  in  their  usual  places.  He  then  says  the  Prayer 
of  Oblation,  with  hands  extended  (as  always  when  he 
says  alone  a  prayer  at  the  altar).  The  alternative 
prayer,^  that  of  Thanksgiving,  seems  specially  suitable 
when  all,  or  nearly  all,  present  have  communicated. 
He  then  chants  Glory  be  to  God  on  High,^  standing  in 
the  midst,'*  and  joining  his  hands  as  before  when  the 
choir  sings,  and  in  earth  peace,  etc.  The  choir  all 
stand  facing  the  altar.^  All  bow  at  the  words  We  wor- 
ship thee,  and  at  Receive  our  prayer,  and  at  O  Christ 
.  .  .  of  God  the  Father,  signing  themselves  at  the  in 
the  glory  of  God  the  Father S" 

All  kneel  immediately  at  the  conclusion  of  the 
Gloria.  The  priest  turns  to  the  people  (standing  a 
a  little  to  the  north  of  the  corporal),  and  says  the 

1  The  old  chant  of  the  Sarum  Missal  has  not  been  improved  by 
modern  variations.  It  will  be  found  on  the  last  page  of  The  Ordinary 
of  the  Mass  (Plainsong  Society,  9  Berners  Street,  W.,  2s.  and 
2S.  6d.). 

2  The  Archbishop  of  York  (York  Diocesan  Synod,  1900)  has  allowed 
the  use  of  the  Prayer  of  Thanksgiving  as  well  as  the  Prayer  of  Oblation ; 
this  is  liturgically  a  distinct  improvement,  if  it  be  lawful. 

3  '  Then  shall  be  said  or  sung.' 

4  '  Quodincipiatur  semper  in  medio  altaris,' — Mis.  Sar.,  583.  '  In 
medio  altaris  erectis  manibus  incipiat  Gloria  in  Excelsis  Deo.'— 
Mis.  Ebor.,  i66. 

5  '  Omnes  clerici  conversi  ad  altare  stare  tenentur  dum  ad  missam 
Gloria  in  Excelsis  inchoatur.' — Mis.  Sar.,  586. 

•  Mis.  Sar.,  586,  and  Cust.,  21.     Quoted  in  Chapter  xn. 


348  THE  PARSON'S  HANDBOOK 

whole  Blessing  facing  the  people.^  There  is  no 
authority  for  him  to  say  part  of  the  Blessing  away 
from  the  people,  nor  to  make  other  than  the  accus- 
tomed reverence  at  the  name  of  Jesus.  He  should 
lift  his  right  hand  to  the  level  of  his  face  in  giving  the 
Blessing,^  but  according  to  the  Lincoln  Judgement,  he 
does  not  make  the  sign  of  the  Cross.^ 

Turning  back  to  the  altar  he  bows  once,  and  imme- 
niately  consumes  what  remains  of  the  Blessed  Sacra- 
ment— '  the  Priest  .  .  .  shall,  immediately  after  the 
Blessing,  reverently  eat  and  drink  the  same.'^  He  is 
allowed  by  this  rubric  to  call  other  communicants  to 


1  The  First  Prayer  Book  has,  '  Then  the  Priest,  turning  him  to  the 
people,  shall  let  them  depart  with  this  blessing  :  The  peace  of  God,' 
etc.  Our  present  rubric  does  not  mention  his  turning,  the  custom 
being  sufficiently  established  ;  but  it  certainly  does  not  countenance 
any  innovation  in  the  midst  of  the  form.  For  a  statement  of  liturgical 
reasons  why  the  Peace  (even  if  it  were  not  made  part  of  the  Blessing, 
as  it  is  with  us)  should  not  be  said  away  from  the  people,  see  Wick- 
ham  Legg,  S.P.E.S.  Trans,  ii.  124. 

2  'This  Benediction  was  pronounced  simply  with  a  lifting  up  of  the 
hand— wa««  dextera  siiper popuhcm  clevata.'— Lincoln  Judgement,  85. 
This  was  the  Episcopal  Benediction,  but  the  Archbishop  was  mistaken 
as  to  the  fact. 

3  The  Archbishop  declared  against  the  sign  of  the  Cross  at  this 
point,  not  on  the  grounds  that  '  omission  is  prohibition,'  but  because 
he  supposed  there  had  been  no  omission,  and  that  the  practice  had 
not  obtained  in  England  [ibid.  82).  '  There  is  no  direction  in  Sarum, 
York,  or  Exeter  books  that  he  should  make  the  sign  of  the  Cross ' 
[ibid.  86  ;  but  see  note  on  p.  333  of  this  Handbook).  '  This  cere- 
mony also  is  an  innovation  which  must  be  discontinued '  [ibid.  87). 
This  does  not  refer,  as  \h^  Judgeinent  points  out  (86),  to  Benedictions 
outside  the  Eucharist,  such,  for  instance,  as  those  at  a  marriage. 

^  Nothing  can  be  clearer  than  the  directions,  first  to  cover  what 
remains  of  the  consecrated  Elements  with  a  corporal  after  the  Com- 
munion, and  secondly,  to  consume  what  remains  immediately  after 
the  Blessing.  It  seems  therefore  hardly  credible  that  some  priests 
should  consume  what  remains  before  the  Lord's  Pra3'er  on  the  ground 
that  our  rubrics  are  obscure. 


THE  SERVICE  IN  DETAIL  349 

assist  in  this  consumption,  so  as  to  remove  any  possible 
excuse  for  taking  the  Sacrament  away  and  using  it 
profanely.^  But  it  is  only  in  exceptional  cases  that 
such  assistance  is  needed.  The  priest  first  consumes 
what  remains  of  the  Sacrament  of  the  Body,  then 
wipes  the  paten  carefully  over  the  chalice  with  his 
finger ;  then,  without  bowing  again,  he  drinks  what 
remains  in  the  chalice. 

The  priest  then  takes  the  Ablutions,  this  being  the 
only  possible  way  of  entirely  consuming  what  remains 
of  the  consecrated  Elements.-  He  takes  the  chalice 
to  the  south  horn  of  the  altar,  and  liolds  it  out  to  the 
clerk, ^  who  pours  a  little  wine  therein  ;  he  then  drinks 
this  first  ablution  (not  holding  the  chalice  higher  than 
necessary),  still  facing  the  altar  at  the  south  horn.  He 
drinks  the  ablution  from  the  same  part  of  the  chalice 
as  has  been  previously  used."* 

He  then  holds  the  bowl  of  the  chalice  with  the  three 
last  fingers  of  both  hands,  so  that  the  thumb  and  fore- 
finger can  be  laid  (still  joined)  over  the  bowl.     The 

1  This  is  the  6th  rubric  at  the  end  of  our  Liturgy.  It  was  inserted 
in  1661  to  guard  against  irreverence,  because  some  had  sacrilegiously 
taken  the  Sacrament  home  and  used  it  as  common  food.  '  The  rubric 
was  not  intended  to  touch  upon  the  question  of  the  Reservation  of  the 
Sacrament  for  the  Communion  of  the  sick  ;  it  is  only  concerned  with 
the  consumption  of  that  which  remains,  and  authorises  the  ablutions 
by  which  this  consumption  is  reverently  and  adequately  carried  out.' — 
Procter  and  Frere,  502. 

2  '  This  [the  consumption]  is  ordered  to  be  done  "  iminedialely  after 
the  Blessing,"  and  the  cleansing  of  the  vessels  appears  to  be  not  an 
improper  completion  of  this  act  which  is  ordered  to  follow  the  close  of 
the  service  without  any  break  or  interval.' — Lincohi  Judgement,  15. 

•'  '  Subdiaconus  vel  alius  minister  infundat  vinum,'  etc. — Maskell, 
Arte.  Lit.  ('Bangor'),  192. 

*  The  cross,  or  other  device,  on  the  foot  of  the  chalice  marks  the  part 
to  be  used  for  communicating,  and  the  chalice  will  be  more  easily 
cleansed  if  this  part  is  always  presented  to  the  communicants. 


3SO  THE  PARSON'S  HANDBOOK 

clerk  then  pours  a  little  wine  or  water  over  his  thumbs 
and  forefingers,  and  then  more  water  into  the  chalice. 
The  priest  then  holds  the  paten  for  a  little  water  to  be 
poured  thereon,  and  this  he  empties  into  the  chalice. 
He  then  takes  the  chalice  and  paten  to  the  midst  of 
the  altar,  and  there  drinks  this  second  ablution.^  He 
will  be  careful  of  course  to  see  that  the  chalice  is 
properly  rinsed,  and  he  will  consume  the  ablutions 
quietly,  without  ostentation  and  without  delay."  He 
then  lays  the  chalice  sideways  on  the  altar  so  that  the 
bowl  rests  on  the  paten ;  ^  and  leaving  the  vessels  thus, 
he  goes  to  the  piscina  (or  for  convenience  to  the  south 
horn  of  the  altar  only)  and  washes  his  hands.^ 

He  returns  to  the  midst  of  the  altar,  wipes  the 
vessels  with  the  purificator,  folds  the  corporals,  and 
places  them  in  the  burse.  He  puts  the  purificator  in 
the  chalice,  and  the  paten  on  it,  and  the  burse  on  the 
paten.  Meanwhile  the  taperers  may,  if  necessary,  assist 
the  clerk.' 

The  clerk  meanwhile  has  put  on  the  offertory-veil. 
He  goes  up  to  the  altar,  receives  the  vessels,  carries 
them  out,  and  does  not  return.' 

The  priest  comes  down  the  steps,  and  bows  to  the 
altar  with  the  taperers.  They  then  return  to  the 
sacristy  in  the  same  order  as  they  came  from  it,*  the 

1  For  authorities  see  Chapter  Xii. 

2  If  he  has  to  celebrate  again  the  same  day  he  will  place  the 
ablutions  in  a  clean  vessel.  '  Ad  primam  missam  non  debet  percipere 
ablutionem  ullam,  sed  ponere  in  sacrario  vel  in  vase  mundo  usque  ad 
finem  alterius  missae  ;  et  tunc  sumatur  utraque  ablutio.  — Mis.  Sar., 
627. 

3  '  Ut  si  quid  remaneat  stillet.' — Mis.  Sar,,  628.  This  is  why  the 
foot  of  the  chalice  is  not  made  round. 

*  Anciently  the  priest  said  the  first  fourteen  verses  of  St.  John's 
Gospel  as  he  returned.  There  is  of  course  no  need  for  him  now  to  do 
so,  since  no  such  thing  is  appointed  in  our  Liturgy.     Mr.  Cuthbert 


THE  SERVICE  IN  DETAIL  351 

verger  meeting  them  at  the  chancel  gate  and  leading 
the  way  to  the  sacristy  or  vestry. 

The  choir  generally  sing  a  hymn  during  the 
Ablutions.  The  use  of  the  Niaic  Dimittis  is  not  to 
be  recommended :  it  had  better  be  kept  to  its  proper 
place  at  Evensong.  The  choir  will  finish  what  they 
have  to  sing,  and  then  go  out  in  silence. 

Arrived  in  the  sacristy  the  priest  takes  off  his  vest- 
ments, first  putting  the  amice  over  his  head.  He  then 
goes  to  a  quiet  place  to  say  his  thanksgiving.^  All  the 
vestments  should  be  carefully  laid  down,  and  not 
thrown  about  in  disorder.  The  clerk  will  see  that 
everything  is  put  away,  and  that  the  lights  are  ex- 
tinguished. There  are  no  directions  as  to  the  order 
in  which  this  is  to  be  done. 

PRIEST,  DEACON,  AND  CLERK. 

If  there  is  a  deacon  to  assist  the  priest,  he  will  take 
the  positions  assigned  to  him  in  Chapter  xii. ;  and  the 
service  will  be  conducted  as  there  described,  except 
that  the  clerk  will  take  the  sub-deacon's  duties  and 
stand  on  his  step.  In  churches  where  there  are  usually 
three  clergymen,  it  is  a  mistake  to  mutilate  the  service 
because  one  of  them  is  absent.     The  clerk  will  take 

Atchley  has  shown  that  the  use  of  this  Gospel  had  a  superstitious 
origin,  it  being  counted  as  a  charm.  It  would  be  quite  unprincipled 
for  the  priest  to  say  it  at  the  altar,  both  because  only  the  appointed 
service  may  be  thus  said,  and  because  it  is  ordered  in  all  the  English 
books  to  be  said  going  Ijack.  '  In  redeundo  dicat  Evangeliuni  hi 
Principio.'  {Mis.  Sar.,  629.)  It  is  still  thus  used  in  some  churches 
abroad,  and  in  some  within  the  sacristy  itself:  many  of  the  monastic 
uses  omitted  this  Gospel.  Maskell,  Anc.  Lit.,  204;  Mis.  Westni., 
525.     Atchley  in  5. P.  £.5.  Trans,  iv. 

I  '  Cum  vero  sacerdos  exuerit  casulam  et  alia  indumenta  sacerdo- 
talia,  dicat  psalmos  subscriptos,  etc'  There  is  no  direction  for  the  use 
of  any  prayer  or  psalm  before  unvesting. 


352  THE  PARSON'S  HANDBOOK 

the  epistoler's  place  as  described  above,  the  gospeller 
will  act  as  usual,  and  the  service  will  therefore  proceed 
with  very  little  difference.  If,  on  the  other  hand,  the 
church  has  usually  only  one  clergyman,  the  presence 
of  a  second  would  result  in  the  same  form  of  service, 
the  second  clergyman  acting  throughout  as  deacon, 
reading  the  Gospel  and  ministering  the  chalice  instead 
of  the  priest,  and  also,  if  convenient,  receiving  the  alms, 
and  leading  the  Confession,  etc.  If  fancy  ceremonial 
is  not  indulged  in,  there  need  be  no  difficulty  in  a 
stranger  helping  in  this  manner.  In  a  large  number 
of  churches  where  there  are  two  ministers  only  on  the 
staff,  this  Third  Form  of  Service,  which  is  very  dignified 
and  convenient,  will  be  used  every  Sunday. 

If  it  is  desirable  to  simplify  the  service,  this  should 
not  be  done  by  leaving  out  the  deacon  or  clerk,  but  by 
dispensing  with  the  thurifer  and  taperers.  Many 
old  pictures  show  deacon  and  sub-deacon,  or  deacon 
and  clerk,  each  holding  a  candle  at  the  Elevation. 

If  a  clergyman  acts  as  server  as  well  as  deacon 
(which  sometimes  happens  at  early  services),  he  will 
take  the  duties  of  the  clerk  as  described  in  chapter  x. 
in  addition  to  reading  the  Epistle  and  ministering  the 
chalice,  and  he  will  wear  stole  deaconwise  and  maniple 
over  his  albe,  and,  if  possible,  a  dalmatic  as  well.  If 
he  comes  in  merely  to  assist  with  the  chalice,  it  seems 
reasonable  to  follow  the  general  custom  of  wearing  a 
surplice  and  stole  priestwise  (if  he  be  in  priest's  orders), 
which  is  certainly  convenient. 


CHAPTER    XII 


HOLY  COMMUNION— GOSPELLER,  EPISTOLER,  CLERK,  ETC. 


Gospeller  or 
Deacon. 
I.  Introit. 


Epistoler  or 
Stib-Deacoii. 
I.  Before  the  ser- 
vice^ he  carries  in 
the  vessels  to  a  minor 
altar,  or  places  them 
in  the  sacristy,  or 
other  convenient 
place  ;  -  he  then  puts 
sufficientbreads  upon 
the  paten,  and  pours 
wine  and  water  into 
the  chalice,^  having 
first  washed  his 
hands." 


Clerk  or  Collet, 
and  the  Others. 
I.  He  leads  the 
way,  and  then  minis- 
ters to  the  sub- 
deacon.^  The  Choir 
begin  the  Introit.** 
The  Taperers  may 
precede  the  sub- 
deacon  into  the 
church,  carrying  the 
box  of  breads,  cruets, 
etc.'' 


1  '  Before  the  service.' — Liitc.  J.,  13. 

'-  '  In  loco  ipsius  ministracionis.' — Cons. ,  71.  In  default  of  a  minor 
altar,  a  table  might  be  prepared  for  this  purpose.     See  p.  304. 

3  •  Accipiat  subdiaconus  panem  et  vinum  et  aquam  cum  calice,  ct 
ea  preparet.' — Mis.  Sar.,  587.  'Apponens  panem  patene,  vinum  et 
aquam  in  calicem  infundens.' — Cust.,  71. 

4  '  Post  manuum  ablucionem.' — Cust.,  71.  He  leaves  the  vessels  as 
directed  on  p.  304. 

5  '  Ministerio  acoliti.' — Cons.,  71.     See  p.  304. 

6  The  approach  of  the  ministers  (No.  2)  did  not  begin  till  after  the 
middle  of  the  Introit  (Officium).  '  Cum  post  Officium  Gloria  Patri 
incipitur,  tunc  accedant,  etc' — Mis.  Sar.,  582. 

7  See  No.  3,  note  13. 

Z 


354 


THE  PARSON'S  HANDBOOK 


Deacon. 
2.  He  enters  the 
sanctuary,^  and  pro- 
ceeds to  the  altar 
with  the  other  minis- 
ters, walking  before 
the  Priest.- 


Sub-Deacon. 
2.  He   carries  the 
Gospel  -  book,     and 
walks      before      the 
Deacon.^ 


Collet. 
2.  He  walks  be- 
fore the  Taperers.^ 
The  Ve7-ger  walks 
before  the  Collet, 
carrying  his  wand.'* 
The  Taperers  walk 
side  by  side  before 
the  Tkurifer,  who 
precedes  the  Sub- 
Deacon.^ 


3.  Arrived  at  the  3.  Arrived  at  the  3.  He  stands  near 
altar,  on  the  right  of  altar,ontheleftof  the  the  credence  or  at 
the  Priest,^  he   puts     Priest,^  he  places  the    some  other  conveni- 


1  '  Executor  officii  cum  suis  ministris  ordinate  presbiterium  intrent 
et  ad  altare  accedant.' — Cons.,  62. 

-  '  Tunc  accedant  ministri  ad  altare  ordinatim,  prinio  ceroferarii 
duo  pariter  incedentes,  deinde  thuribularii,  post  subdiaconus,  exinde 
diaconus,  post  euni  sacerdos. ' — Mis.  Sat-.,  582. 

^  The  collet  carried  the  cross  at  the  head  of  the  ministers  for  the 
blessing  of  the  water  and  Asperges  and  procession  [Cons.,  54,  58),  but 
he  did  not  appear  again  till  he  brought  in  the  vessels  for  the  prepara- 
tion of  the  Elements  (which  he  did  apparently  during  the  Epistle, 
ibid.  69).  As  this  ceremony  is  shifted  in  our  use  and  he  is  not 
wanted  in  the  sacristy,  it  seems  clear  that  he  should  walk  in  with  the 
other  ministers  and  take  part  in  the  service.  But  there  is  no  authority 
for  his  carrying  the  cross.  It  is  clear  from  the  small  amount  of  time 
allowed  for  the  approach  ('  cum  post  Officium,'  etc.,  see  No.  i,  note), 
and  from  the  wording  of  the  directions  ['presbiterium  intrent')  that 
the  ministers  went  in  the  most  direct  way  and  with  little  ceremony. 

■J  '  And  one  of  the  vergers  that  kept  the  vestry  did  go  before  them, 
with  a  tipped  staff  in  his  hand,  as  was  his  office  so  to  do.' — Rites  of 
Durham,  7.  Compare  Lincoln,  Lib.  Nig.,  376,  380,  389.  It  seems 
from  p.  8  of  the  Rites  that  the  verger  stood  aside  at  the  choir  gate  to 
let  the  minister  pass,  and  then  departed. 


'  Diacono  assistente  a  dextris,  subdiacono  a  sinistris.' — Mis.  Sar., 


579- 


GOSPELLER,  EPISTOLER,  AND  CLERK    355 


Deacon. 
incense  into  the 
censer,*^  and  hands  it 
to  the  Priest.'  After 
the  Priest  has  censed 
the  Holy  Table,  he 
receives  the  censer 
from  the  Priest  at 
the  south  horn  of 
the  altar,*  and  there 
censes  him.'-' 


Sub-Deacon. 
Gospel-book  closed 
upon  the  altar,  ^'^  lay- 
ing it  in  the  midst 
(where  it  is  to  be 
censed  before  the 
Gospel).  He  then 
stands  by  the  Deacon 
at  the  south  of  the 
altar  during  the  cens- 
ing.s 


Collet. 
ent  place."  The 
Thurifer  ministers 
to  the  Deacon.^  The 
Taperers  put  down 
their  candles  at  the 
altar  step^-  as  the 
Thurifer  goes  up  to 
the  Deacon  ;  [they 
then  go  to  the  chapel 
or  sacristy  where  the 
chalice  was  prepared 
and  bring  the  cruets, 
etc.,  to  the  credence 
of  the  high  altar, 
one  carrying  the  two 
cruets,  the  other  the 
bason,  water,  and 
towel."] 


•5  '  Deinde  ponat  thus  in  thuribulum.' — Ibid.  581. 

7  '  Ei  thuribulum  tradens. ' — Ibid. 

*  'His  itaque  gestis  in   dextro  cornu  altaris  cum  diacono  et  sub- 
diacono. ' — Ibid. 

3  '  Deinde  ab  ipso  diacono  ipse  sacerdos  thurificetur.' — Ibid. 

10  '  Postea  textum  ministerio  subdiaconi  sacerdos  deosculatur. ' — Ibid. 
'  Post  hoc  codex  Evangelii  super  altare  clausus  ponitur.' — Co/is.  Line, 


11  In  the  plates  of  Exposition  he  is  generally  near  the  south  horn. 

12  'Ceroferarii  candelabra  cum  cereis  ad  gradum  altaris  dimittant.' 
— Mis.  Sar.,  581. 

1^  '  Post  introitum  vero  misse  unus  ceroferariorum  panem  et  vinum  ct 
aquam  in  pixideet  phialo  solempniter  ad  locum,  ubi  panis  et  vinum  el 
aqua  ad  eukaristie  niinistracionem  disponuntur,  deferat  :  reliquusvero 
ceroferarius  pelvim  cum  aqua  et  manutergio.' — Cust.,  68.  This  was 
originally  done  in  preparation  for  the  making  of  the  chalice;  and  the 
taperers  might  still  do  so  when  the  sub-deacon  brings  in  the  vessels 
for  this  purpose  (No.  i) ;  but  it  is  also  convenient  for  the  cruets,  bason, 
etc.,  to  be  brought  to  the  credence  of  the  high  altar,  so  that  they  are 
ready  for  the  ablutions.  Of  course  this  movement  can  be  obviated 
by  having  a  second  set  of  cruets,  etc.,  or  by  using  only  one  credence. 


356 


THE  PARSON'S  HANDBOOK 


Deacon.  Sub-Deacon. 

4.  Paternoster. —  4.  He    stands   on 

He  stands  on  his  step  his  step  directly  be- 

diicctly  behind    the  hind  the  Deacon.' 
Priest.  1 


Collet. 
All  kneel.  10 


5.    He    kneels    at 
his  step,  facing  east.^ 


6.   He  stands   be- 
hind the  Deacon.* 


7.  He  sits,  as  do 
all  the  others,  at  a 
convenient  place. ^ 


5.  Decalogue.  — 

He  turns  with  the 
Priest  and  faces  the 
people.'"^ 

6.  Collects.  —  He 

stands  behind  the 
Priest,^  at  the  south 
horn.'* 

7.  Epistle.  —  He         7.   He    takes    the 

sits    at    the     sedilia     Epistle   Book   [from 

next  the  Priest.^  the  altar  ^]  to  the  ap- 

pointed place,  and 
there  reads  the 
Epistle,  facing  the 
people.^  He  then 
replaces  the  book  [on 
the  altar. »] 

1  '  Et  semper  dum  stat  sacerdos  ad  otficium  missae  post  eum  stet 
diaconus  directe  in  proximo  gradu,  et  subdiaconus  similiter  in  secuudo 
gradu  post  diaconum." — Mis.  Sar.,  589. 

2  '  Ita  quod  quoties  sacerdos  at  populum  se  convertit,  diaconus 
similiter  se  convertat." — Mis.  Sar.,  589.  He  must  move  a  little  to 
the  south  when  he  turns.  ^  No.  4,  w.  i. 

■*  '  Quicquid  a  sacerdote  dicitur  ante  epistolam  in  dextro  cornu  altaris 
expleatur.'— C?mA,  68.  ^  p.  298. 

6  'Subdiaconus  vero  interim  genuflectendo.' — Mis.  Sar.,  589. 

"  Epistles  and  Gospels  may  be  in  one  book.  '  Also  the  Gospeller 
[Epistoler  in  one  version]  did  carry  a  marvellous  Fair  Book,  which 
had  the  Epistles  and  Gospels  in  it,  and  did  lay  it  on  the  altar.' — Rites 
of  Durham,  7.     But  the  use  of  separate  books  is  better  where  possible. 

8  P.  311.  '  Subdiaconus  per  medium  chori  ad  legendam  epistolam 
in  pulpitum  accedat.' — Cust.,  68.  This  was  on  Sundays,  etc.  ;  on 
lesser  days  it  was  read  'ad  gradum  chori'  {Oust.,  69).  In  a  parish 
church  a  place  near  the  chancel  gates  would  be  convenient :  the 
'  pulpitum '  was  over  the  gates  in  the  Rood-loft.  At  Durham  there 
was  a  lectern  '  at  the  north  end  of  the  high  altar,'  '  vi'here  they  sung 


GOSPELLER,  EPISTOLER,  AND  CLERK    357 


Deacon. 
8.  Before  tbe 
Gospel.  —  While  a 
gradual  or  sequence^^ 
is  being  sung,  he 
goes  up  to  the  altar 
and  censes  it  in  the 
midst.  ^-  He  does 
not  cense  anything 
else,  but  the  midst  of 
the  altar  only.^^ 


Sub-Deacon. 
8.  After  the  cens- 
ing, he  takes  the 
altar-book  and  sets  it 
down  just  on  the  left 
of  the  midst  of  the 
altar,  so  that  it  will 
be  ready  for  the  priest 
to  use  at  the  Creed." 


Collet. 

8.  The  Choir  sing 
a  gradual  or  se- 
quence." 

The  Taperers  pre- 
pare (or  one  alone 
prepares)  the  Gospel- 
lectern.^'' 

The  Thurifer 
ministers  to  the 
Deacon.  ^■- 


the  epistle  and  gospel  '  {R.  of  D.,  ii) ;  and  at  Westminster  the  lectern 
is  shown  in  the  I  slip  Roll  {Alcidn  Club  Collectmis,  English  Altais, 
xiii.)  standing  on  the  pavement  to  the  north  of  the  lower  step  of  the 
altar  and  facing  north  :  but  such  an  arrangement  would  be  only  suit- 
able when  those  present  at  the  Mass  were  all  within  the  choir.  In  the 
Injunctions  of  1547  it  was  ordered  that,  '  In  the  time  of  high  mass, 
within  every  church,  he  that  saith  or  singeth  the  same,  shall  read  or 
cause  to  be  read  the  Epistle  and  Gospel  of  that  mass  in  English  and 
not  in  Latin,  in  the  pulpit,  or  in  such  convenient  place  as  the  people 
may  hear  the  same.' — Cardwell,  Doc.  A7in.,  i.  13.  The  last  clause 
should  be  remembered.     See  also  pp.  61  and  196. 

9  '  The  Epistolcr,  when  he  had  sung  the  epistle,  did  lay  by  the  book 
again  upon  the  altar '  [R.  of  D.,  7),  when  only  one  book  was  used. 

1"  '  The  people  kneeling.' — Rubric.  This  and  Canon  18  seem  to 
override  the  Sarum  rubric  [Mis.  Sar.,  586),  'Omnes  clerici  stare 
tenenturad  missam,  nisi  dum  lectio  epistolae  legitur,'  in  the  case  of  the 
collet,  taperers,  etc.,  though  not  in  that  of  the  assistant  clergy,  who 
naturally  follow  the  rubric  for  the  priest,  'standing  at  the  north  side.' 

^1  P.  192.     See  Co?is.  and  Cust.,  69-72,  and  Mis.  Sar.,  586-7. 

12  '  Et  dum  Alleluya  sequencia  vel  tractus  canitur  diaconus  ante- 
quam  accedat  ad  evangelium  pronunciandum,  thurificet  medium 
altaris  tantum'  {Cust.,  72),  the  Gospel-book  lying  there. 

^  '  Thurificet  medium  altaris  tantum.  Nunquam  enim  thurificet 
lectrinum. ' — Ibid. 

^*  '  Subdiaconus  librum  portct.'  (Cust.,  88.)  This  was  for  the 
post-communion  ;  but  the  book  must  be  shifted  now  by  some  one. 

''  This  will  be  omitted  if  the  lectern  is  already  prepared.  '  Lecta 
vero  epistola  ccroferarii  aquilani  vel  lectrinum  in  pulpito  ad  legendum 
evangelium  preparent.'  (Cust.,  70,  and  ?iote.)  Ibid.,  p.  102,  has 
'  Unus  ceroferariorum  .  .  .  disponet  et  ornet.'  WTiere  fixed  Gospel- 
lights  are  used,  they  might  perhaps  be  lighted  at  this  point. 


158 


THE  PARSON'S  HANDBOOK 


Deacon. 
9.  He  then  takes 
the  Gospel -book,' 
and,  carrying  it  on 
his  left  hand,  follows 
the  Sub-Deacon  in 
the  procession^  to  the 
Gospel-pulpit  or  lec- 
tern, which  is  near 
the  entrance  to  the 
chancel." 


Sub-Deacon. 
9.  He  follows  the 
Thurifer  to  the  lec- 
tern.^ 


Collet. 

9.  On  double 
feasts  he  takes  his 
cross  and  precedes 
the  Taperers  in  the 
procession.  (See 
No.  10.) 

On  other  occa- 
sions the  Taperers, 
carrying  their 
candles,  lead  the 
procession  down  the 
midst  of  the  choir  to 
the  lectern,  followed 
by  the  Thurifer.'^ 


10.  The  Gospel. — 

At  the  lectern  he 
stands  facing  west"* 
or  north, °  and  an- 
nounces the  Gospel, 


10.  He  takes  the 
Gospel-book  and 
holds  it  open  on  the 
lectern,^  standing 
opposite  the  Deacon, 


10.  On  double 
feasts  he  stands  on 
the  left  of  the  Sub- 
Deacon,  facing  the 
Deacon.  ^°    On  other 


1  '  Accipiat  textum.' — Cust.,  73. 

2  Procedat  diaconus  per  medium  chori,  ipsum  textum  super  sinistram 
manum  solempniter  gestandum  ad  pulpitum  accedat  thuribulario  et 
ceroferariis  precedentibus. ' — Cust.,  73,  and  note.  His  right  hand 
would  be  held  over  the  book  which  rests  on  his  left. 

^  P.  310  ;/. ,  No.  7,  8. 

4  P.  196.     North-west  fulfils  both  requirements. 

■''  '  Et  semper  legatur  evangelium  versus  aquilonem,' — Mis.  Sar. ,  13. 

*5  '  Upon  the  letter.'  {Lay  Folks'  M.B.,  206.)  Following  the  direc- 
tions given  for  the  priest  on  page  313. 

"'  '  Ad  Gloria  tibi,  Domine  semper  ad  altare  se  vertat  lector  evangelii.' 
— Mis.  Sar.,  587. 

3  In  Ciist.,  101-2,  it  ordered  both  that  the  Gospel  shall  be  read 
'  super  lectrinum, '  and  also  that  '  subdiaconus  textum  teneat  in  faciem 
legentis."    In  the  absence  of  a  lectern,  he  might  hold  it  in  his  hands. 


GOSPELLER,  EPISTOLER,  AND  CLERK    359 


Deacon. 
signing  the  book  ^ 
and  himself  as  he 
does  so.  At  the 
Gloria  tibi  he  turns 
to  the  altar;''  he 
then  turns  back  and 
reads  the  Gospel. 


Sub-Deacon. 
facing    him,    but 
little  on  his  left." 


Collet. 
occasions  he  remains 
at    his    usual    place 
(No.  3). 

The  Taper  ers 
stand  one  on  either 
side  of  the  Deacon, 
turned  towards 
him.'i 

The  Thurifer 
stands  behind  the 
Deacon,  turned  to- 
wards him.-'^ 

The  Choir  turns 
east  for  the  Gloria 
tibif  each  member 
signing  himself  at 
the  words;  but 
during  the  reading 
of  the  Gospel  the 
choir  stands  turned 
towards  the  Dea- 
con. '■'• 


3  '  Et  cum  ad  locum  legend!  pervenerint,  textum  ipsum  subdiaconus 
accipiat,  et  a  sinistris  ipsius  diaconi  quasi  oppositus  ipsum  textum  dum 
evangelium  legitur  teneat.' — Mis.  Sar.,  12.     Cf.  Cons.,  102. 

1"  '  Et  si  duplex  festum  fuerit,  crux  prrecedat :  quae  quasi  a  dextris 
contraria,  id  est  ex  opposite,  erit  legentis  evangelium,  facie  crucifix! 
ad  legentem  conversa.' — Ibid, 

11  '  Ceroferar!!s  diacono  assistentibus,  uno  a  dextris  et  reliquo  a 
sinistris  et  ad  eum  conversi?.' — Ibid.  12-13. 

12  '  Thuribularius  vero  stet  post  diaconum  ad  eum  con  versus.' — Ibid. 

12  'Sit  autem  chorus  conversus  ad  ipsum  lectorem  continue  dum 
evangelium  legitur,  ita  tamen  quod  ad  Gloria  tibi  Domine  semper  ad 
altare  se  convertat  chorus  crucis  signo  se  signans.' — Cust.,  21. 


360 


THE  PARSON'S  HANDBOOK 


Deacon. 
II.  The  Gospel 
ended,  he  receives 
the  Gospel-book  from 
the  Sub-deacon,  and 
carries  it  to  the  altar,^ 
where  he  lays  it 
down.^  This  is  done 
during  the  Creed,  for 
the  Priest  does  not 
wait  for  the  return  of 
the  ministers,  but 
begins  the  Creed  im- 
mediately at  the  con- 
clusion of  the  Gospel 
(or  of  Thanks  be  if  it 
is  sung)." 


Sub-Deacon. 
II.  He  hands  the 
Gospel-book  to  the 
Deacon,  and  then 
precedes  him  to  the 
altar,  following  the 
Thurifer." 


Collet. 
II.  On  double 
feasts  he  precedes 
the  Taperers  to  the 
altar,  and  then  puts 
his  cross  down  in  a 
convenient  place. 
On  other  days  the 
Tape7-ers,  followed 
by  the  Thurifer, 
lead  the  way  to  the 
altar.^  (The  Thuri- 
fer takes  his  censer 
out.  The  Taperers 
set  down  their 
candles  in  the  usual 
place.) 


1  '  Lecto  evangelio,  osculetur  librum :  et  accedens  subdiaconus 
statim  porrigat  ei  textum  quem  ipse  diaconus  ex  directo  pectore  de- 
ferat."  {Mis.  Say.,  14.)  I  leave  deosculations  [cf.  p.  314)  in  the 
footnotes  as  it  is  not  for  me  to  decide  which  are  now  possible. 

-  '  And,  after,  when  the  Gospel  was  sung,  the  Gospeller  did  lay  it 
down  on  the  Altar,  until  the  Mass  was  done.'  (Rites  of  D.,  7.)  First 
he  gave  it  to  the  priest  to  kiss,  '  diaconus  librum  Evangelii  sacerdoti 
porrigat  deosculandum.'  [Mis.  Sar.,  593.)  On  the  subject  of  the 
long  ceremonies  of  deosculation  of  the  Textus  during  the  Creed  and 
Offertory  on  the  chief  days  '  there  is  much  confusion '  (Pearson, 
Missal,  Ixvii),  which  the  reader,  if  he  likes,  can  study  for  himself  in 
that  book,  in  Mis.  Sar.,  14-15  «.,  593,  in  Cust.,  74-76,  102,  in  the 
Lincoln  Liber  Niger,  379,  and  in  Frere,  Use  of  Sariim,  i.  289,  where 
it  is  explained.  The  book  should  be  placed  on  the  north  horn  of  the 
altar  to  be  out  of  the  way. 

"  '  Post  inceptionem  Credo  in  uman  Deiim,  reversis  ministris  de 
pulpito  ad  altare.' — Mis.  Sar.,  593. 


Deacon. 
12.  Tlie  Creed. — 
He     stands     imme- 
diately   behind    the 
Priest.  > 


Sub-Deacon. 
12.   He  stands  im- 
mediately behind  the 
Deacon.^ 


GOSPELLER,  EPISTOLER,  AND  CLERK    361 

Collet. 
12.  All  stand 
facing  the  altar 
during  the  Creed. -' 
All  bow  (i)  at  And 
■was  incarnate,  (2)  at 
And  was  made  man, 
(3)  at  And  was 
crucified,  (4)  at  And 
the  life  of  the  world 
to  come.''' 


1  The  priest  stands  in  the  midst  of  the  altar  ( J/w.  Sar. ,  14) ;  the 
deacon  and  sub-deacon  immediately  behind  him,  since  they  are  told 
to  stand  behind  him  for  the  '  officium  misse'  {Oust.,  67;  Mis.  Sar., 
589)  which  may  include  the  whole  service  till  the  end  of  the  offertory. 
— Use  of  Sarum,  5i,  139,  30. 

2  P.  197. 

3  P.  316.  '  Item  ad  incepcionem  Credo  in  loiuin  dcum  stet  chorus 
ad  altare  conversus,  quousque  ipse  chorus  cantet  et  interim  in  una  con- 
versione  ad  altare  ter  se  inclinet,  scilicet  cum  dicitur  hec  clausula,  Et 
Incarnatns  est  de  spiritu  sancto,  natus  ex  Maria  virgi?2e.  Secundo, 
Et  homo  factus  est.  Tercio,  Cruci^ixus  eciam  pro  nobis  sub  Poncio 
Pilato.  Et  in  fine  cum  dicitur  Et  vitam  futuri  seculi,  Amen.'  (Cnst., 
21-22.)  This  direction  for  the  choir  to  make  four  sepai-ate  bows  is 
often  disregarded;  but  it  is  much  more  convenient  for  those  who  are 
singing  to  make  three  distinct  inclinations  than  to  keep  their  heads 
down  at  one  stretch  from  And  was  incarnate  till  Pilate.  The  Con- 
suetudinary and  one  edition  of  the  Customary  order  the  inclinations 
to  be  made  at  the  first  part  of  the  clauses :  in  the  last  named  these 
words  only  are  given  : — Et  incarnatns,  Et  homo,  Cruci^xus  eciam,  Et 
vitam  futuri.  This  is  certainly  more  seemly,  as  it  prevents  the 
inclinations  being  hurried.  The  sign  of  the  cross  is  not  mentioned  at 
the  end  of  the  Creed  in  any  of  the  Sarum  books.  The  only  known 
mention  in  any  of  our  books  is  in  the  Lincoln  Statutes,  ii.  153.  '  Et 
hec  crucis  consignatio  fit  hie  .  .  .  et  in  fine  Credo  in  nnnm,  cum 
dicitur  Et  vitam  futuri  seculi,'  This  refers  to  the  Nicene  Creed 
only. 


362 


THE  PARSON'S  HANDBOOK 


Deacon. 
13.  The  OfiFertory. 

— At  the  end  of  the 
Sermon  he  goes  to 
the  altar  with  the 
Priest,  and  stands  on 
his  right  during  the 
Sentence.^  He  then 
washes  his  hands  at 
the  credence.-  When 
the  clerk  has  brought 
up  the  burse,  he  takes 
out  the  corporal  and 
spreads  it  on  the 
midst  of  the  altar 
near  the  front  edge.^ 
He  receives  the 
chalice  and  paten 
from    the    clerk    at 


Sub-Deacon. 
13.  He  goes  to  the 
altar  and  stands 
on  the  Priest's  left 
during  the  Sentence.  ^ 
He  receives  the  alms 
in  the  bason  at  the 
chancel  gate,  and 
carries  the  bason  up 
to  the  Priest. '^ 


He  assists  the 
Deacon  in  taking  the 
vesselsfrom  the  clerk, 


Collet. 
13.  He  goes  at 
once  to  the  chapel  (or 
other  place)  where 
the  chalice  was 
made,  takes  the 
burse  in  both  hands, 
carries  it  the  short 
way  to  the  high  altar, 
and  places  it  on  the 
altar.8  jje  then  re- 
turns to  the  chapel, 
places  the  oftertory- 
veil  on  his  shoulders, 
and,  muffling  his 
hands  in  the  ends 
of  the  veil,^  takes 
up  the  chalice  (the 
paten  being  on  the 


1  '  Ad  offerendam  dicendam  diaconus  et  subdiaconus  ad  sacerdotem 
aecedant,  diaconus  a  dextris,  subdiaconus  a  sinistris.' — Cons.,  75. 

2  'Accedens,  abluens  manus,  corporalia  in  altare  deferat. ' — Cusi., 
71- 

3  '  Po5t  offertorium  vero  porrigat  diaconus  sacerdoti  calicem  cum 
patena  et  sacrificio,  et  osculetur  manum  ejus  utraque  vice.' — Mis. 
Sar.,  593. 

■•  '  Prius  hostiam  super  patenam,  deinde  calicem.' — Cons.,  75. 

5  'The  Priest'  (not  the  deacon)  '  shall  then  place  upon  the  Table.' 
—B.C.  P. 

"  '  The  Deacons,  ...  or  other  fit  person  appointed  for  that  pur- 
pose, shall  receive  the  Alms  ...  in  a  decent  bason  .  .  .  and  reverently 
bring  it  to  the  Priest.'  The  sub-deacon  might  hand  it  to  the  deacon 
for  him  to  give  it  to  the  priest,  whichever  is  most  convenient.  The 
'fit  person,' it  may  be  noted,  is  in  the  singular.  The  ceremonial  is 
here  arranged  so  that  the  alms  are  in  accordance  with  the  rubric  pre- 
sented before  the  oblations  :  it  must  be  carefully  timed  in  accordance 
with  the  number  of  people  to  be  collected  from. 

"  '  Acolito  ministrante  subdiacono  subdiaconus  ipsi  diacono. ' —  Cons. , 
75.     The  manner  of  assistance  is,  of  course,  a  matter  of  convenience. 


GOSPELLER,  EPISTOLER,  AND  CLERK    363 


Deacon. 
the  south  part  of 
the  altar,  and  gives 
first  the  paten^  and 
then  the  chalice^  into 
the  Priest's  hands.  ^ 


Stib-Deacott. 
and    may   hold    the 
chalice     while     the 
Deacon  is  giving  the 
paten  to  the  Priest." 


Collet. 
chalice,  and  a  folded 
corporal  on  the  pa- 
ten), and  carries  it 
solemnly  to  the  high 
altar,  i'"  At  the  gate 
he  is  met  by  the 
Taperers,^^  who  pre- 
cede him  as  far  as 
their  usual  places, 
and  then  stand,  hold- 
ing their  candles, 
till  the  clerk  turns 
to  go  back  to  his 
place,  when  they  set 
them  down.^- 


e.°.  as  the  deacon  meets  the  clerk  at  the  south  end  of  the  altar,  the 
sub-deacon  may  stand  on  the  step  below,  facing  east,  and  take  the 
chalice  in  his  hands ;  the  deacon  then  takes  the  paten  and  corporal 
from  off  it  to  give  to  the  priest,  the  clerk  standing  still ;  the  sub- 
deacon  then  hands  the  chalice  to  the  deacon. 

•3  '  Corporalia  ipse  accolitus  super  altare  solempniter  deponat, 
ipsumque  altare  in  recessu  deosculando. ' — Citst.,  69.  Although  only 
'  corporalia '  are  mentioned,  it  appears  from  Cons,  and  Cast. ,  88,  that 
the  burse  ('  loculus')  is  understood. 

9  There  is  no  dispute  as  to  the  offertory-veil,  nor  as  to  its  having 
been  used  as  a  sudary  to  keep  the  hands  from  direct  contact  with  the 
vessels.  See  ti.  xx  and  p.  140.  The  heavy  'humeral  veil'  now  used 
abroad  is  not  safe  for  the  purpose  of  the  offertory,  which  needs  a  light 
unlined  strip  of  silk  or  linen. 

1^  The  place  where  the  clerk  stops  is  a  matter  of  convenience.  In 
most  churches  he  will  do  well  to  stop  near  the  south  end  of  the  altar 
(and  near  the  credence).  The  sub-deacon  will  then  take  the  vessels 
from  him  and  hand  the  paten  at  once  to  the  deacon. 

11  '  Interim  vero  veniant  duo  ceroferarii  cum  cereis  obviam  accolito 
ad  hostium  presbyterii,  cum  veneracione  ipsum  calicem  ad  locum 
predicte  ministracionis  deferat  offertorio  et  corporalibus  ipsi  calici 
superpositis.  Est  autem  accolitus  in  alba  et  mantello  serico  ad  hoc 
parato.' — Cust.,  69. 

12  '  Quo  facto  ceroferarii  candelabra  cum  cereis  ad  gradum  aliaris 
dimittant.' — Cons.,  69. 


364 


THE  PARSON'S  HANDBOOK 


Deacon. 
14.  He  gives  the 
censer  to  the  Priest.^ 
When  the  Priest  has 
censed  the  oblations, 
he  takes  the  thurible 
back  and  censes  the 
Priest.^  He  then 
gives  the  censer  to 
the  Collet,^  and  goes 
to  his  usual  place  to 
be  censed,'' 


Sub-Deacon. 
14.  He  stands  at 
his  usual  place  to  be 
censed,  after  the 
Deacon.^  He  then 
ministers  to  the  Priest 
for  the  lavatory, 
holding  the  bason 
while  the  Priest 
washes  his  hands.  ^ 


Collet. 
14.  The  Thurifer 
fetches  the  censer, 
brings  it  to  the  altar, 
and  hands  it  to  tlie 
Deacon. «  The  C<?//^/ 
receives  the  censer 
from  the  Deacon, 
and  censes  him  and 
the  Sub  -  Deacon,'* 
and  then  censes  the 
choir  in  order,  be- 
ginning with  the 
Rulers.^  He  bows 
as  he  censes  any 
one.''  He  then  re- 
turns the  censer  to 
the  Thurifer.  The 
Tapercrs  assist  the 
Sub-Deacon  at  the 
lavatory.' 

1  '  Accipiat  thuribulum  a  diacono.' — Mis.  Sar.,  593. 

"  '  Postea  thurificetur  ipse  sacerdos  ab  ipso  diacono.' — Mis.  Sar., 
594.  The  deacon  will  naturally  stand  on  the  pavement  at  the  south 
of  the  altar  to  do  this,  and  then  turn  to  the  collet  (who  is  now  here  in 
his  usual  place)  to  give  him  the  censer.  He  may  first  cense  the  left 
horn  of  the  altar  {cf.  p.  328). 

3  '  Deinde  acolytus  thurificet  chorum,  incipiens  a  rectoribus  chori.' 
— Mis.  Sar.,  594,  and  Ci/st,  66, 

4  This  is  not  mentioned  in  the  Sarum  books.  In  Line,  Lib.  Nig., 
379,  it  is  '  Deinde  debent  hii  omnes  diaconi  incensari  locis  suis  per 
manus  turiferarii.' 

5  '  Hiis  itaque  peractis  eat  sacerdos  ad  dextrum  cornu  altaris,  et 
abluat  manus,  ministerio  subdiaconi,  et  aliorum  ministrorum.' — 
Cust. ,  77.  One  taperer  might  pour  the  water  ;  the  other,  standing  on 
the  opposite  side  of  the  sub-deacon,  might  hand  the  towel  to  the 
priest. 

6  '  Veniant  turiferai'ii  ad  altare  et  diaconus  principalis  acceptum 
turibulum  dabit  sacerdoti  ad  incensandum  calicem  et  corporale.' — 
Li7ic.  Lib.  Nig.,  379. 

"'  '  I ta  quod  ipse  puer  singulos  clericos  incensando  illis  inclinet.' — 
Mis.  Sar.,  594. 


GOSPELLER,  EPISTOLER,  AND  CLERK 

Collet. 


365 


Deacon. 
15.  Cliurcli  Mili- 
tant Prayer. — When 
the  Priest  turns  to 
say  '  Let  us  pray  for 
the  whole  state,'  he 
turnswith  thePriest.^ 
During  the  prayer  he 
stands  on  his  step 
behind  the  Priest, 
facing  east.^ 


Sub-Deacon, 
15.  While  the 
Priest  turns,  he 
kneels.^  During  the 
prayer  he  stands  on 
his  step  behind  the 
Deacon,  facing  east." 


15.  All    kneel   i 
their  usual  places.'' 


16.     Exliortation 
and  Confession. — At 

the  Exhortation  he 
turns  with  the  Priest. 
He  kneels*  for  the 
Confession,  which  he 
leads*  (saying  it  with- 
out note).  He  con- 
tinues kneeling  until 
Sursum  Corda.^ 


16.  He  kneels  for 
the  Exhortation,^  and 
so  remains  until  Sur- 
sum Corda.^ 


16.  All  kneel  for 
the  Confession,  and 
so  remain  until  Sur- 
sum Corda.'^ 


1  See  No.  5,  note.  The  Deacon  himself  may  '  turn  him  to  the 
people  and  say  Let  us  pray  for  the  whole  state,  etc. ,  according  to  the 
First  P.  B.     See  p.  329. 

2  '  Ablutis  manibus  sacerdos  levertat  se  ad  altare  ad  divinum  ofTicium 
exsequenduni ;  et  diaconus  ct  subdiaconus  in  gradibus  suis  ordinate 
supradicto  modo  se  teaeant.' — Mis.  Sar.,  595. 

'  See  No.  4,  note.     They  may  stand  for  the  Exhottation. 

■•  '  Both  he  and  all  the  people  kneeling  humbly  upon  their  knees.' — 
B.C.  P. 

5  '  By  one  of  the  Ministers.' — Ibid. 

"  First,  because  the  Comfortable  Words  are  closely  linked  into  the 
Confession  and  Absolution.  Secondly,  because  all  due  emphasis  must 
be  laid  on  the  Sursum  Corda,  which  is  the  starting-point  of  the 
Anaphora  or  Canon  (p.  333). 


">  See  No.  5,  note. 


366 


THE  PARSON'S  HANDBOOK 


Deacon. 
17.  Preface,  etc. — 
At  the  Stirsuni  Corda 
he  stands  up,  and 
turns  (moving  a  little 
to  the  south) ;  he 
turns  back  to  the 
altar  for  the  Preface, 
and  stands  as  usual 
behind  the  Priest 
till  the  end  of  the 
Preface.  At  the 
Sanctus  he  goes  up 
to  the  right  of  the 
Priest.  1  At  the 
Prayer  of  Access  he 
kneels.- 


Stcb-Deacon. 
17.  At  the  Sur- 
sum  Co7-da  he  may 
stand  up ;  for  the 
Preface  he  stands  as 
usual  behind  the 
Deacon.  At  the 
Sanctus  he  goes  up 
to  the  left  of  the 
Priest.^  At  the 
Prayer  of  Access  he 
kneels.'^ 


Collet. 
17.  At  the  Sur- 
sum  Corda  all  (in- 
cluding the  choir) 
stand,  facing  the 
altar  '^  till  the  Prayer 
of  Access,  when  all 
kneel."  After  which 
the  Choir  stand  and 
face  the  altar  if  they 
sing  any  anthems  or 
hymns,  but  other- 
wise they  remain 
kneeling  till  the 
Gloria  in  Excclsis.* 
The  Taperers ,*  3.iiG.x 
the  Prayer  of  Access, 
may  go  and  kneel 
together  in  the  midst 
of  the  choir.  ^ 


1  '  Ad  offerendam  dicendam  diaconus  et  subdiaconus  ad  sacerdotem 
accedant,  diaconus  a  dextris,  subdiaconus  a  sinistris  ;  similiter  fiat  ad 
Sanctus  et  ad  Agnus  Dei  et  ad  communionem  dicendam.' — Cons.,  75. 

2  Like  the  priest  '  kneeling  down.' — Rubric. 

'■'  '  Stet  chorus  ad  altare  conversus  .  .  .  post  offerendam  quousque 
totum  servicium  misse  impleatur.' — Cusi.,  21-22.     C/.  p.  334. 

■s  P.  198. 


5  '  Sciendum  est  quod  pueri  ministrantes,  dum  secretum  misse 
tractatur,  in  choro  moram  faciant,  exteriorem  locum  prime  forme 
tenentes,  quousque  sacerdos,  cancellatis  manibus,  ad  altare  se  incliuet : 
tunc  enim  ad  altare  accedant  ad  ministrandum  diacono  et  subdiacono 
in  manuum  abluciorie.' — Cust.,  79.  The  meaning  of  this  direction  is 
not  altogether  clear.    It  has  been  misunderstood  :  (i)  as  to  the  attitude 


GOSPELLER,  EPISTOLER,  AND  CLERK    367 

Deacon.  Sub-Deacon.  Collet. 
18.  Prayer  of  Con-  18.  He  kneels  be-  18.  He  kneels 
secration.  —  He  hind  the  Priest  (a  behind  the  Sub- 
kneels  behind  the  little  to  his  left).  Deacon,  ^  or  else 
Priest  (a  little  to  his  During  the  com-  near  the  credence.- 
right)  during  the  munion  of  the  people  The  Tapercrs  may 
Prayer  of  Consecra-  he  kneels  at  a  con-  kneel  in   the   midst 

of  the  boys,  for  '  cancellatis  manibus '  does  not  refer  to  them  but  to 
the  priest,  who  always  made  this  gestm-e  at  Supplices  te  rogatnus, 
bowing  as  he  did  so  {Cnsf.,  8i ;  Mis.  Sar.,  5x8),  after  which  the 
deacon  washed  his  hands  before  assisting  at  the  signing  at  Pef  ipsum 
(Oust.,  82)  ;  (2)  as  to  the  time  when  it  occurs,  for  though  it  is  described 
in  the  text  between  Sursuin  Corda  and  the  Sarictiis,  it  is  there  referred 
to  the  beginning  of  the  Canon  ('dum  secretum  misse  tractatur'). 
Thus  the  boys  stood  in  the  choir  from  Te  igitiir  till  Supplices  ie. 
With  us  they  might  go  into  the  choir  during  the  short  pause  before 
the  Consecration  Prayer,  when  the  Benedictiis  is  often  sung.  The 
boys  would  stay  in  the  choir  till  the  priest  has  made  his  communion, 
after  which  it  is  convenient  for  them  to  go  and  kneel  out  of  the  way 
in  the  sanctuary,  unless  they  hold  the  houseling  cloth  during  the 
communion  of  the  people.  Lastly,  the  word  '  pueri  ministrantes'  is 
vague,  and  they  are  not  called  '  ceroferarii ' ;  but  they  were  certainly 
serving  boys,  and  could  hardly  have  been  more  than  two  in  number, 
for  they  went  up  to  assist  the  sub-deacon  at  the  washing  of  the 
deacon's  hands.  Therefore  we  may  safely  assume  that,  at  least  in  a 
parish  church,  the  direction  would  apply  to  the  taperers.  Something 
of  the  kind  may  be  seen  in  Plate  i. ,  when  two  boys  in  rochets  kneel  by 
the  rulers'  lectern.  Of  course,  the  whole  ceremony  might  be  omitted, 
but  it  does  add  to  the  impressiveness  of  this  part  of  the  service. 

1  This  was  the  position  when  he  held  the  paten  from  Sursuvi  Corda 
to  the  Paternoster  (cf.  note  in  Chapter  XI.  p.  327),  and  it  is  a  good 
arrangement  if  there  is  sufficient'room. 

-  This  seems  to  have  been  a  common  position  when  he  did  not  hold 
the  paten  (Exposition,  7,  the  Canon  ;  11,  the  Fraction).  It  must 
always  be  remembered  that  all  tradition  is  against  the  idea  that  any 
minister  is  bound  to  occupy  a  particular  place  at  every  point :  common 
sense  and  convenience  are  part  of  our  heritage. 


368 


THE  PARSON'S  HANDBOOK 


Deacon, 
tion,^  and  remains 
behind  him  till  after 
the  Priest  has  made 
his  communion,'^ 
when  he  goes  up  to 
the  foot  -  pace  and 
receives  the  chalice 
from  the  Priest.  He 
then  communicates 
the  people,  following 
the  Priest.^ 


Sub- Deacon. 
venient  place  at  the 
side.  ■* 


Collet. 
of  the  choir  ^  till  the 
Priest  has  made  his 
communion,  when 
they  go  off  to  hold 
the  houseling  cloth 
under  the  communi- 
cants hands,®  or  else 
kneel  at  a  convenient 
place.  After  the 
communion  they  re- 
turn to  their  usual 
places  by  their 
candles.'^ 


1  There  are  no  special  directions  as  to  the  position  of  the  deacon  and 
sub-deacon.  They  may  either  kneel  or  stand,  though  kneeling  seems 
best  (p.  210).  The  direction  often  quoted  that  the  deacon  should  stand 
at  the  right  of  the  priest  and  lift  the  corporal,  is  only  for  the  signing 
at  the  Per  ipsum  {Cust.,  82),  and  it  is  clear  from  Cust.,  79  and  81  (see 
No.  17,  5),  that  the  deacon  did  not  even  prepare  to  do  this  till  Supplices 
ie,  i.e.  after  the  elevation  and  the  following  prayer  of  oblation  (even 
at  this  point  the  priest  covered  the  chalice  after  Per  ipsum  himself, 
Cust.,  82).  It  seems,  therefore,  clear  that  the  deacon  and  sub-deacon 
kept  their  usual  places  behind  the  priest  till  the  sub-deacon  went  to 
assist  the  deacon  to  wash  his  hands  at  Supplices :  the  deacon  alone 
then  went  to  assist  with  the  corporal  at  Per  ipsum,  but  he  returned 
immediately  ('et  in  recessu,'  etc.— Cz«/.,  82).  That  the  normal 
position  of  the  deacon  and  sub-deacon  was  maintained  during  the 
Canon  is  also  implied  by  the  directions  as  to  the  paten  ;  for  the  clerk 
who  held  it  was  behind  the  deacon  {Mis.  Sar.,  596),  and  behind  the 
sub-deacon  also  (Cons,  and  Cust. ,  79)  from  Siirsum  Cor  da  till  the  Pater- 
noster; thus  the  position  of  the  deacon  and  sub-deacon  in  a  row 
behind  the  priest  is  assumed,  except  when  otherwise  ordered.  These 
other  orders  were  at  the  following  points  (and  it  is  worth  while  to 
make  the  matter  quite  clear  by  detailing  them) ; — i.  During  the 
Sanctus,  D.  on  right,  .S.  on  left  of  P.  {Co7!s.,  75);  2.  Supplices,  S. 
helps  D.  to  wash  his  hands,  D.  then  goes  to  right  of  P.  for  Per  ipsum 
{Cust.,  82,  81,  79)  ;  3.  Beginning  oi  Paternoster,  C.  gives  paten  to  S. , 
who  gives  it  to  D.  (obviously  behind  P.),  and  at  end  of  Paternoster 
D.  hands  it  on  to  P.  {Cons.,  82  ;  Mis.  Sar.,  621) ;  4.  Agnus  Dei,  D. 
and  S.  go  up  to  ('  accedant ')  right  and  left  of  P.  {Cons.,  75  ;  both  on 
right  in  Mis.  Sar.,  623,  and  Cust.,  84);  5.   Pa.x  tibi,  D.  receives  the 


GOSPELLER,  EPISTOLER,  AND  CLERK    369 

Pax  from  P,  and  gives  it  first  to  S.  (again  obviously  behind  P.),  then 
to  Rulers  {Mis.  Sar.,  624)  ;  6.  Ablutions,  D.  and  S.  minister  to  P. 
{Afis.  Sar.,  627-8):  7.  Communion,  D.  and  S.  on  right  and  left  of 
P.  [Cons.,  75).  Old  pictures  show  the  D.  and  S.  behind  priest, 
though  at  the  Elevation  they  knelt  a  little  on  the  right  and  left  (still 
behind)  to  lift  the  end  of  his  chasuble  (e.g.  Plate  i.,  Cutts,  p.  204): 
when  there  is  only  one  minister  he  kneels  immediately  behind  to  lift 
the  chasuble  at  the  Elevation  {e.g.  Plate  Xiii.,  Exposition,  9):  after  the 
Paternoster  D.  and  S.  stand  in  a  row  hehind  P.  while  he  signs  him- 
self with  the  paten  in  Plate  Xiv.  From  the  above  considerations  it 
seems  clear  that  to  direct  the  deacon  to  go  up  to  the  altar  for  the 
Praj-er  of  Consecration  is  a  mistake,  his  position  being  really  behind, 
though  for  convenience  he  and  the  sub-deacon  kneel  a  little  to  the 
right  and  left.  Indeed,  whenever  D.  and  S.  kneel  they  are  practically 
obliged  to  go  a  little  to  right  and  left,  unless  the  steps  are  unusually 
broad. 

2  It  seems  clear  that  the  deacon  did  not  stand  at  the  priest's  side 
or  assist  with  the  corporals  during  the  latter's  communion  ;  while  the 
priest  was  saying  his  preparation  the  deacon  was  ministering  the  pax 
at  the  choir  step  to  the  rulers  {Mis.  Sar.,  624  ;  Cons,  and  Cust.,  85-6), 
Nothing  is  said  as  to  the  deacon  returning  to  the  priest's  side,  and  the 
rubrics  treat  the  priest  as  alone  during  his  communion— which  is 
surely  more  seemly.  Immediately  after  his  communion  the  priest 
went  to  the  right  horn  of  the  altar  (which  he  could  not  very  well  have 
done  if  the  deacon  had  been  at  his  right)  for  the  ablutions,  and  the 
sub-deacon  (in  one  version  the  deacon. — Mis.  Sar.,  626  «.)  came  up 
to  minister  the  ablutions  (see  No.  20). 

3  '  And  the  Minister  that  delivereth  the  Cup  to  any  one  shall  say, 
The  Blood  of  our  Lord,  etc. ' 

■1  This,  of  course,  a  matter  of  convenience.  In  the  Exposition,  13, 
it  is  curious  to  notice  that  during  the  priest's  communion  the  sub- 
deacon  leans  with  his  elbows  on  the  north  end  of  the  altar  in  a  fashion 
strangely  suggestive  of  our  Hanoverian  usages.  The  deacon  in  this 
picture  stands  behind  the  priest,  but  somewhat  to  his  right. 

5  See  notes  to  No.  17.  6  p.  103,  Plate  XV. 

''  One,  two,  or  four  candles  were  generally  lit  at  the  elevation  or 
sacring  from  the  thirteenth  century  onwards.  The  custom  arose  with 
that  of  elevation,  and  is  therefore  now  out  of  place.  It  is  not  men- 
tioned in  the  rubrics  or  consuetudinaries.  Sometimes  the  torches 
were  held,  sometimes  they  were  of  great  weight  and  must  have  stood 
on  the  ground,  and  in  fact  were  two  standards  used  in  addition  to  the 
two  altar  lights.  For  instances  see  Atchley,  Some  Principles,  18-20. 
2  A 


;7o 


THE  PARSON'S  HANDBOOK 

Deacon. 


19.  Paternoster  to 
Blessing.  —  Having 
finished  communicat- 
ing to  the  people,  he 
gives  the  chahce  to 
the  Priest  and  goes 
to  his  usual  place, 
where  he  stands  be- 
hind the  Priest  for 
the  Paternoster  and 
following  prayer.  At 
Gloria  hi  Excelsis  he 
goes  up  to  the  right 
of  the  Priest.^  He 
kneels  as  soon  as 
the  Priest  turns  to 
begin  The  Peace. 

20.  Ablutions.  — 

He  remains  at  his 
place  till  the  Priest 
goes  to  wash  his 
hands,  when  he  goes 
up  to  the  altar,  folds 


Siih- Deacon. 
19.  He  stands  in 
his  usual  place  be- 
hind the  Deacon  for 
the  Paternoster  and 
following  prayer.  At 
Gloria  in  Excelsis  he 


Collet. 
19.  All  kneel  in 
their  usual  places 
till  Gloria  in  Ex- 
celsis, when  all 
stand,  facing  the 
altar  and  bowing  at 


goes  up  to  the  left  of    the  words   We  wor- 
the  Priest.  ^  He  kneels    ship  thee,  and  at  Re- 


as  the  Priest  turns  to 
give  the  Blessing  [i.e. 
before  the  words  The 
Peace,  etc.,  and  not 
after). 


ceive  our  prayer,  and 
at  the  concluding 
words  when  all  sign 
themselves.^  (This 
applies  of  course  to 
the  Deacon  and  Sub- 
Deacon  also.)  All 
kneel  at  The  Peace. 


20.    He    rises    at  20.   He  will  go  to 

once,    goes    to     the  the     credence     and 

credence,  and  takes  place   the  offertory- 

the     cruets    to    the  veilonhisshoulders.^ 

south    horn    of    the  The    Taperers   may 

altar.       The     Priest  assist  him  in  this,  and 


1  '  Diaconus  a  dextris,  subdiaconus  a  sinistris.' — Mis.  Sar.,  586. 
Anciently  they  said  the  rest  of  the  Gloria  in  a  low  voice  at  the  right 
horn  of  the  altar,  but  this  is  not  possible  with  the  Gloria  in  its  present 
position.  It  was  always  begun  in  the  midst  of  the  altar — '  quod  in 
medio  altaris  semper  incipiatur.' — Cusi.,  66. 

2  '  Et  notandum  est  quod  omnes  clerici  conversi  ad  altare  stare 
tenentur  dum  ad  Missam  Gloria  in  Excelsis  inchoatur,  quousque 
chorus  cantet :  et  in  eodem  hymno  ad  haec  verba  Adoratnus  te,  et  ad 
haec  verba  Suscipe  deprecatio7iem  nostram,  et  in  fine  ejusdem  cum 
dicitur  Jesu  Christe  cum  Sancto  Spiritii  in  gloria  Dei  usque  ad 
epistolam  vel  lectionem. '— M«.  Sar.,  586.     Cf.  Cons.,  21. 

3  '  Crucis  signo  se  signans  :  quod  ter  ad  missam  publice  observatur ; 
scilicet  ad  Gloria  hi  excelsis  cum  dicitur  In  gloria  del  patris  ;  et  hie 
cum  dicitur  Gloria  tibi,  domine  et  post  Sancfus  cum  dicitur  Benedictus 
qui  venit.' — Cust.,  21. 

■1  '  Deinde  lavet  manus:  diaconus  interim  corporalia  complicet.'— 


Deacon. 
both  the  corporals/ 
and  places   them  in 
the  burse. -^ 


GOSPELLER,  EPISTOLER,  AND  CLERK    371 

Collet. 
they  may  assist  the 
Sub-Deacon  by  hold- 
ing the  towel  and 
water  -  vessel  when 
the  Priest  washes  his 
hands."  1\v&  Choir 
may  rise  after  the 
Blessing  and  sing  a 
hymn  while  the  ablu- 
tions are  being  taken 
and  the  ministers  are 
going  out." 


Sub- Deacon. 
comes  to  him  with 
the  chalice  and 
paten  ;  he  then  gives 
the  ablutions  as  fol- 
lows : — [a)  He  pours 
a  little  wine  into  the 
chalice ;  {b)  When 
the  Priest  has  drunk 
this,  he  pours  a  little 
wine  or  water  over 
the  Priest's  fingers  so 
that  it  falls  into  the 
chalice  ;  {c)  He  pours 
an  ample  ablution 
of  water  into  the 
chalice,''  and  some 
also  into  the  paten. ^ 
While  the  Priest 
goes  to  the  midst  of 
the  altar  to  drink  this 
second  ablution  {b 
and  c),  he  fetches  the 
bason,  etc.  :  and  at 
the  Priest's  return  to 
the  south  horn  he 
pours  water  over  his 
hands.  ^ 


Alls.  Sar.,  628.  One  of  these  corporals  is  that  which  has  been  spread 
under  the  chalice  and  paten,  the  other  is  that  called  the  '  fair  linen 
cloth '  which  has  been  spread  over  them, 

*  '  Sacerdote  ad  manus  abluendas  veniente,  diaconus  corporalia 
complicet  et  in  loculo  reponat.' — Cons.,  88. 

''  The  Sarum  directions  are  confused  and  vary  in  different  editions  ; 
they  can,  however,  be  interpreted  by  those  of  the  Hereford  Missal, 
which  are  clear  and  complete, — '  Postquam  communicaverit,  eat  ad 
dextrum  cornu  altaris  cum  calice,  et  [«]  abluat  eum  cum  vino,  dicendo  : 
Quod  ore  sumpsimiis.  Deinde  \J)\  abluat  digitos  suos  supra  calicem 
cum  vino  vel  aquam,  dicendo  Haec  710s  comiminio.  Tunc  [c]  abluat 
cum  aqua,  et  redeat  ad  medium  altaris  cum  ilia  ablutione,  et  ibi  sumat 


372  THE  PARSON'S  HANDBOOK 

earn  et  iterum  dicat :  Corpus  tuum.  Tunc  ponat  calicem  jacentem 
super  patenam,  et  inclinet  se  ad  altare  et  eat  ad  sacrarium  et  lavet 
manus  suas,  et  in  eundo  dicat :  Lavabo  inter  innocentes.  Deinde 
reversus  ad  altare  dicat  communionem. ' — Mis.  Her.,  134-5.  The 
Sarum  rubrics  add  the  information  that  it  was  the  sub-deacon  who 
gave  the  abkitions  (in  one  edition,  Mis.  Sar.,  626  «.,  it  is  the  deacon), 
and  they  fit  with  those  of  Hei'eford  when  interpreted  by  them  : — '  Eat 
sacerdos  ad  dextrum  cornu  altaris  cum  calice  inter  manus,  digitis  ad- 
huc  conjunctis  sicut  prius :  et  accedat  subdiaconus,  et  effundat  in 
cahcem  [«]  vinum  et  [c]  aquam  :  et  [1^]  resinceret  sacerdos  manus  suas 
ne  ahquae  rehquiae  corporis  vel  sanguinis  remaneant  in  digitis  vel  in 
calice.'  '  Post  primam  ablutionem  [a]  dicitur  haec  oratio.'  '  Quod  ore 
stimpsinius,  Do7nine,  piira  metite  capiamus  ;  et  de  munere  temporali 
fiat  nobis  retnediiun  sempiternum.  Hie  [^]  lavet  digitos  in  concavitate 
callcis  cum  vino  infuso  a  subdiacono :  quo  hausto,  sequatur  oratio. 
Haec  fzos  coimnunio,  Dornine,  piirget  a  criminc,  et  coelestis  remedii 
faciat  esse  consortes.' — Mis.  Sar.,  627-8.  The  Customary  gives  the 
above  and  continues,  '  Hie  infundat  subdiaconus  [f]  aquam  in  calicem.' 
—  Oust.,  87.  I  have  given  the  above  in  full  with  letters  of  reference, 
because  there  has  been  some  confusion  on  the  subject,  which  a  careful 
comparison  shows  to  be  only  caused  by  the  loose  wording  of  the 
Sarum  rubrics. 

'  This  is  a  necessity  now  that  there  are  always  some  communicants. 
It  is  ordered  in  the  constitutions  of  St.  Edmund  (1236) : — '  Si  vero  de 
patina,  sicut  quidam  faciunt,  earn  sumat,  post  celebrationem  missae 
tam  patinam  quam  calicem  faciat  aqua  perfundi.' — Gibson,  Codex 
Jur. ,  397.  Much  care  is  needed,  when  there  are  many  communicants, 
in  cleansing  the  vessels,  and  the  last  ablution  of  the  chalice  requires  a 
good  deal  of  water, — I  should  say  about  a  third  of  its  contents. 

s  '  Eat  sacerdos  ad  dextrum  cornu  altaris,  et  ibi  abluat  manus,  et 
subdiaconus  ei  ministret." — Mis.  Sar.,  628,  n.  This  is  generally 
more  convenient  than  for  the  priest  to  go  to  the  piscina  or  '  sacrarium.' 
Comp.  Lay  Folks'  M.B.,  307.  'The  celebrant  either  went  to  the 
lavatory  or  piscina,  or  else  water  was  ministered  to  him  for  the 
purpose.'  This  washing  of  the  priest's  hands  is  most  important  now 
that  the  people  receive  the  chalice ;  and  it  is  often  a  matter  of  necessity 
when  there  is  a  deacon  for  that  minister  to  go  at  once  to  the  piscina 
after  communicating  the  people  and  there  wash  his  hands.  The  final 
washing  of  the  hands  is  of  much  earlier  date  than  the  taking  of  the 
ablutions,  and  all  the  English  uses  retained  it.     {Ibid.  301-7.) 

9  In  readiness  for  his  duties  in  No.  21. 
1"  As  mentioned  in  note  5  to  No.  17. 
11  P.  192, 


GOSPELLER,  EPISTOLER,  AND  CLERK    373 


Deacon. 
21.  He  places  the 
burse  on  the  chaHce 
and  paten, 1  and 
hands  the  vessels  to 
the  clerk,  arranging 
the  ends  of  the  otier- 
tory  -  veil  over  the 
vessels.^  He  then 
crosses  over  to  the 
right  of  the  Priest,^ 
and  when  the  sub- 
deacon  comes  to  the 


Sub- Deacon. 
2 1 .  He  empties 
the  bason  into  the 
piscina  when  the 
Priest  has  washed  his 
hands,^  and  then  goes 
to  the  altar  and  takes 
the  Gospel-book  from 
the  north  horn  ;  ^ 
then,  standing  with 
the  Priest  at  his  left 
hand,  he  bows  with 
him,  turns,  and  pre- 


Collet. 
21.  He  goes  up  to 
the  altar  with  his 
hands  muffled  in  the 
offertory  -  veil,  re- 
ceives the  vessels 
from  the  Deacon,- 
turns,  and  carries 
them  to  the  sacristy 
or  vestry.^  The 
Taperers  take  up 
their  candles,  bow 
with  the  Priest,  and 


1  He  might,  if  convenient,  undertake  the  duty  of  wiping  the  vessels 
with  the  purificator  while  the  priest  is  washing  his  hands.  In  Cnsf., 
88,  he  is  told  to  take  the  chalice  as  it  lies  upon  the  paten  and  see  if  any 
'infusion'  remains  in  it,  and  if  so,  '  ori  sacerdotis  porrigat  resumen- 
dum.'  The  responsibility  of  seeing  to  the  condition  of  the  vessels  is 
thus  laid  upon  him,  though  we  are  not  told  by  whom  or  when  they  were 
wiped. 

2  '  Postea  vero  ipsa  corporalia  calici  cum  offertorio  superponat  et 
ipsum  quoque  calicem  dum  postcommunio  dicitur  ipsi  acolito  com- 
mittal.'—O/^/.,  88. 

*  He  will  have  to  be  at  the  left  hand  of  the  priest  when  he  is  seeing 
to  the  vessels  to  avoid  being  in  the  priest's  way.  He  w^ill  now  have  to 
go  to  his  usual  place  at  the  priest's  right,  and  this  leaves  room  for  the 
sub-deacon  to  come  up. 

*  '  Et  sic  inclinacione  facta  ea  ordine  quo  prius  accesserunt  ad 
altare  in  principio  misse  sic  induti  cum  ceroferariis  et  ceteris  ministris 
redeant  in  fine.' — Cicst.,  89. 

5  '  Debet  in  locum  mundum  diffundi  honeste.'  '  This  is  the  thalas- 
sidion  of  the  Greek  liturgists,  and  in  the  West  was  variously  called 
lavacrum,  lavaforiiim,  piscina,  sacrarium,  locus  reliquiariwn,  etc. 
We  find  it  referred  to  in  the  Canons  under  King  Edgar.' — Lay  Folks' 
M.B.,  304. 

*  'The  mass  being  ended,  they  went  all  three  into  the  Revestry 
from  whence  they  came,  and  carried  the  book  w^ith  them.' — Rites  of 
Durham,  7. 

'  '  Ipsi  acolito  committal ;  qui  dum  Per  ovnda  dicitur  post  ora- 
cionem  ea  solempnitate  qua  eum  apportavit  reportet.' — Cons.,  88,  con- 


374 


THE  PARSON'S  HANDBOOK 


Deacon. 
altar,  he  bows  with 
him  and  the  Priest, 
and  returns  to  the 
vestry  or  sacristy, 
walking  before  the 
Priest.^ 


Sub-Deacon. 
cedes  the  Deacon  to 
the  vestry.'* 


Collet. 
return  to  the  vestry,^ 
walking  before  the 
Thtirifey-,  who  (of 
course  without  his 
censer)  precedes  the 
Sub-Deacon.4  The 
Verger  meets  thcni 
at  the  chancel  gate 
and  leads  the  way  to 
the  vestry." 

tinned  from  note  2  above.  Theie  is  no  direction  for  the  collet  to 
return  or  to  take  the  cross.  In  fact  it  is  clear  from  note  4  that  they 
returned  without  him  as  they  had  come. 

8  Some  have  considered  that  the  tapercrs  should  first  precede  the 
collet  as  far  as  the  gate  of  the  presbytery,  and  then  return  for  the 
priest.  But  this  is  only  on  the  assumption  that  '  ea  solempnitate  qua 
apportavit'  means  that  the  ceremonies  of  No.  13  are  to  be  repeated  ; 
and  it  seems  unlikely  that  '  ea  solempnitate '  means  more  than  that  the 
collet  is  to  carry  the  vessels  away  as  reverently  as  he  brought  them, 
referring  to  the  'cum  veneracione'  of  No.  13,  note  10,  and  not  to  the 
taperers.  Practically,  too,  it  is  difficult  to  manage  without  an 
awkward  pause,  if  the  taperers  are  to  be  ready  (as  they  must  be)  to 
escort  the  Priest  and  his  ministers.  It  is  important  to  remember  that 
the  service  ends  quietly,  without  pomp  or  processional  ceremony. 

'•*  '  And  one  of  the  vergers  meeting  them  at  the  south  Quire  door, 
after  the  same  sort  they  came,  and  went  before  them  into  the  vestry. 
— Rites  of  Durham,  8.  Thus  they  went  back  the  most  direct  way 
and  not  round  by  the  Rood-screen. 


CuMMLXION  Ol'  THE  I'hul'LE. 


pT,\Ti-:    \vf. 


*^--    I-LLc*  f^^r 


^^■'.l..iiJ-^i-> 


HOLY  BAPTISM. 


CHAPTER   XIII 


HOLY  BAPTISM 


The  parson  is  ordered  by  the  first  rubric  to  admonish 
the  people  'that  it  is  most  convenient  that  Baptism 
should  not  be  administered  but  upon  Sundays,  and 
other  Holy-days,'  for  the  excellent  reasons  that  a  con- 
gregation should  be  present  to  testify  to  the  receiving 
of  the  newly  baptized  into  the  number  of  Christ's 
Church,  and  that  those  present  should  be  reminded  of 
their  profession.  But  'if  necessity  so  require'  baptism  is 
allowed  upon  any  other  day.  The  time  of  the  Sacrament 
is  fixed  for  Mattins  or  Evensong,  immediately  after  the 
last  lesson.  By  Canon  68  the  clergy  are  bound,  under 
pain  of  suspension,  to  christen  any  child  after  the  last 
lesson  on  any  Sunday  or  Holy  Day,  if  the  parents  (being 
parishioners)  desire  it,  and  give  '  convenient  warning.' 

The  desire  of  the  Prayer  Book  to  make  much  of 
this  holy  Sacrament  is  therefore  clear,  and  is  against 
the  modern  custom  of  making  the  service  practically 
one  for  ihe  private  baptism  of  children.  If  the  people 
are  ever  to  be  taught  the  importance  of  Holy  Baptism, 
the  clergy  must  obey  the  Prayer  Book  better. 

Public  Baptism. — We  will,  therefore,  first  consider 
a  really  public  service,  with  full  ceremonial,  such  as 
has  been  called  a  *  choral  celebration '  of  the  holy 
Sacrament  of  Baptism.  For  though  '  necessity '  often 
does  'require'  a  week-day  evening  or  Sunday  after- 

375 


376  THE  PARSON'S  HANDBOOK 

noon  ^  ministration,  yet  we  are  bound  to  do  so  in  the 
presence  of  the  congregation  at  least  on  some  Sundays 
and  Holy-days  in  the  year,  especially  at  Easter  and 
Whitsuntide.-  Of  course  sponsors  must  be  arranged 
with  to  be  present ;  and  the  ministration  had  better  be 
announced  beforehand. 

At  a  Sunday  Evensong,  therefore,  those  who  are  to 
be  baptized  being  in  church,  after  the  second  lesson 
has  been  read,  the  solemn  ministration  begins. 

The  priest,  wearing  a  white  stole  ^  and  cope,^  leaves 

the  chancel  with  servers  and  choir,   in  the  following 

order : — Collet   with    cross  ;    taperers ;    thurifer ;    two 

servers,  one   carrying  the   book,    the  other  a  lighted 

candle  (a  small  towel  being  used  to  keep  his  hands 

from  touching  it),^  and  a  napkin ;  the  priest ;  the  choir 

(or  the  rulers  only,   or  as  many  of  the  choristers  as 

there  be  room  for  by  the  font).'^     It  is  convenient  for  the 

verger  to  precede  this  procession,  and  to  arrange  the 

party  at  the  font  when  he  arrives  there.     The  cross, 

incense,  lights,  and  choir  might  be  omitted,  if  desired, 

^  But  in  those  churches  where  Evensong  is  said  in  the  afternoon, 
this  would  be  of  course  the  best  time  for  the  ministration. 

2  The  Prayer  Book  of  1549  has,  '  It  appeareth  by  ancient  writers 
that  the  sacrament  of  Baptism  in  the  old  time  was  not  commonly 
ministered  but  at  two  times  in  the  year,  at  Easter  and  Whitsuntide.  .  .  . 
Which  custom  .  .  ,  although  it  cannot  for  many  considerations  be 
well  restored  again,  yet  it  is  thought  good  to  follow  the  same  as  near 
as  conveniently  may  be.'  In  early  days  the  Epiphany  was  also  a 
solemn  time  of  Baptism. — Duchesne,  Origines,  282. 

3  Plate  XVI. ,  also  the  fifteenth  century  illustrations  (from /?^er/i;«,  2019) 
in  Cutts,  Parish  Priests,  233,  and  Alcuin  Club  Collectio7is,  iv.  pi.  ix. 

^  We  read  in  the  '  Cheque-Book  of  the  Chapel  Royal  (1605)  '  whome 
the  said  Ai-ch  Bishop  baptized  with  great  reverence  (being  still  in  his 
rich  cope)  who  was  assisted  in  the  administracion  of  the  Sacrament  by 
the  Deane  of  the  Chappell  (he  allso  beinge  in  his  cope).' 

^  '  A  towel  of  diaper  ...  to  serve  for  Easter  holy-days  to  bear  the 
taper  to  the  font.' — St.  Saviour's,  Southwark,  qu.  Some  Principles,  24. 

6  Proc.  Sar.,  84,  and  Mis.  Sar.,  350.  At  the  blessing  of  the  font 
on  Easter  Eve,  two  deacons  walked  before  the  priests  and  ministers, 


HOLY  BAPTISM  377 

and  the  priest  accompanied  only  by  the  two  servers,  one 
carrying  the  font-candle,  the  other  the  book  and  napkin. 
A  hymn  {e.g.  325)  or  antiphon  may  be  sung  during  the 
procession.  The  font  '  is  then  to  be  filled  with  pure 
water,'  ^  not  a  tenth  part  filled,  nor  some  small  vessel 
only  standing  in  the  font,^  but  the  font  itself  is  to  have 
an  ample  measure  of  water  in  it. 

The  priest  stands  at  the  font  facing  east,  on  his  right 
and  somewhat  in  front  of  him  stands  the  server  holding 
the  font-candle,  on  his  left  the  other  server  with  the 
book  (which  he  had  best  lay  on  the  font  until  the 
benediction  and  baptizing).  In  front  of  the  font  stands 
the  thurifer,  behind  him  the  collet,  both  facing  the 
priest ;  the  taperers  stand  on  either  side  of  the  collet 

carrying  the  oil  and  chrism,  in  addition  to  the  '  duo  pueri  in  super- 
pelliceis,  pariter  incedentes,  unus  ferens  librum,  alius  a  dextris  ejus 
ferens  cereura  ad  fontes  benedicendos,'  who  walked  behind  the  thuri- 
fer. The  procession  went  round  by  the  south  aisle  of  the  church  to 
the  font,  which  stood  in  the  nave.  In  those  days,  of  course,  the  font 
was  not  blessed  at  every  baptism  as  now. 

Two  royal  baptisms,  described  in  Leland,  Collccteanea,  iv.  205-6, 
181,  254,  give  one  some  idea  of  the  elaborate  State  ceremonial  in  the 
reign  of  Henry  vn.  The  order  of  the  procession  there  set  down  is 
as  follows : — Henchmen  bearing  six  torches  leading  the  way  ;  the 
Constable  of  England  and  other  nobles  ;  an  officer  carrying  the  two 
basons  for  the  Bishops  to  wash  their  hands  in  ;  the  font-taper,  alight, 
elaborately  decorated ;  the  '  salt  of  gold '  ;  a  lady  carrying  the 
chrisom-cloth ;  the  royal  infant  in  the  charge  of  lords  and  ladies. 
The  Bishop  christened  the  infant  'in  pontificalibus,' and  there  were 
also  other  bishops  and  '  many  noble  doctors  in  rich  copes  and  grey 
amys.'  At  the  baptism  of  Prince  Arthur,  as  soon  as  the  child  was 
put  in  the  font  'the  officers  of  arms  put  on  their  coats,  and  all  the 
torches  were  lit ' ;  this  lighting  of  the  torches  is  directed  in  the 
'  Ordinances '  of  the  Countess  of  Richmond. — Ibid,  179. 

1  The  filling  of  the  font,  it  seems,  is  part  of  the  ceremonial  of  the 
service,  and  should  be  done  now,  and  not  before.  See  Perry,  Purchas 
/.,  on  meaning  of  the  word  '  then.' 

'^  Many  bishops,  from  Parker  downwards,  enjoin  '  that  no  pots, 
pails,  or  basons  be  used  in  it  or  instead  of  it,'— such  having  been  a 
favourite  practice  of  the  Puritans. — Robertson,  The  Liturgy,  217. 


378  THE  PARSON'S  HANDBOOK 

facing  the  same  way.^  Behind  the  priest  the  choir  is 
ranged,  if  there  be  room,  facing  east.'-^  At  a  convenient 
place^  the  sponsors  stand  together,  kneelers  being  pro- 
vided for  them  and  cards  of  the  service. 

Having  inquired  of  the  nurse  if  the  child  be  a 
boy  or  a  girl  *  (should  there  be  only  one  child),  the 
priest  asks  them  in  low  but  distinct  voice  (not,  of 
course,  on  a  note),  '  Hath  this  child.'  Then  he  says  in 
a  loud  voice,  so  that  all  the  congregation  may  hear, 
^  Dearly  beloved' ',  then  on  a  note,  ^  Let  us  pray,' a.nd 
the  two  next  prayers,  standing,  while  the  people  kneel 
and  sing  the  Afuens.  It  is  more  convenient  for  the 
servers  and  choir  not  to  kneel.  Then  all  stand  for  the 
Gospel,  before  and  after  which  the  usual  doxologies 
should  be  sung.'^  The  Exhortation  is  said  in  a  loud 
voice,  all  standing.  The  priest  alone  says  the  Thanks- 
giving, the  Amen  being  in  italics.^  In  a  low  but  clear 
voice  he  addresses  the  sponsors,  and  asks  the  Questions, 
to  which  they  reply. 

1  Miss.  Sar.,  351  ;   Froc.  Sar.  (1508),  PI.  7. 

2  'Ad  gradum  fontis  ex  parte  occidentali  stet  sacerdos,  retro  quern 
stent  quinque  diaconi  Letaniam  cantantes.' — Miss.  Sar.,  351.  If  the 
rulers  or  any  of  the  choristers  come  to  the  font,  they  will  have  to 
adopt  the  same  position. 

3  In  the  Sarum  and  York  rites  the  child  was  placed  according  to  its 
sex,  a  boy  on  the  priest's  right  hand,  a  girl  on  his  left.  Mistakes  in 
the  service  will  be  less  likely  if  this  custom  is  followed.  The  sponsors 
might  then  stand  near  the  child,  which  seems  the  most  seemly  and 
convenient  arrangement. 

■*  '  Et  inquirat  sacerdos  ab  obstetrice  utrum  sit  masculus  an  femina.' 
The  child  was  then  placed  on  the  right  or  left  of  the  priest. — 
Mamiale  Sar.,  3;  Mamiale  Ebor.,  5. 

5  It  must  have  been  the  English  custom  ;  for  Cosin  inserted  the 
'  Glory  be '  and  the  '  Thanks  be  '  in  his  own  revised  Prayer  Book  ;  and 
in  some  of  the  ancient  offices  the  Gloria  was  inserted,  while  in  some  it 
was  left,  as  in  our  own,  to  tradition. 

6  The  italicising  of  the  Aniens  has  not  the  authority  of  the  Book 
Annexed,  though  it  appears  in  the  books  of  the  time  of  Charles  11. 


HOLY  BAPTISM  379 

Then  follows  the  Benediction  of  the  Font,  which  is 
taken  from  the  INIozarabic  Benedictio  Fontis}  The 
last  of  the  four  prayers,  '  Grant  that  whosoever^  has 
some  resemblance  to  the  Sarum  prayer  '■  Hie  omnhim 
peccatorum,  during  which  the  priest  dipped  the  base  of 
the  font-candle  in  the  water,  making  the  sign  of  the 
cross  with  it,  and  then  held  it  in  the  water  till  the  end 
of  the  sentence.-  He  then  gave  the  candle  back  to 
the  server.^  Continuing  on  a  note,  the  priest  says  the 
longer  prayer,  ^Almighty,  cverliving  God,'  which  is  the 
'  Qui  te  una '  of  the  Sarum  rite,  when  the  priest  signed 
the  font  at  the  name  of  the  Father,  of  the  Son,  and  of 
the  Holy  Ghost.-^  At  the  words  'Sanctify  this  ivater,' 
the  priest  divides  the  water  with  his  right  hand  in  the 
form  of  a  cross,^  afterwards  wiping  his  fingers  with  the 
napkin  which  the  server  holds  out  to  him. 

The  priest  then  takes  the  children  (their  caps  having 
been  removed),  and  baptizes  them  one  by  one,  using  the 
form  from  '  Name  this  child'  to  'his  life's  end.  Amen,' 
separately  for  each  child.  If  he  be  inexperienced,  he 
should  ask  some  woman  to  instruct  him  in  the  proper 
manner  of  holding  babies ;  it  is  really  important,  both 
for  the  sake  of  the  parents,  and  for  that  of  quietness, 

1  Migne,  torn.  85  ;  Lit.  Moz.,  466.  ~  Mis.  Sar. ,  354. 

3  •  Hie  tollat  sacerdos  cereum  de  aqua  :  et  tradat  clerico  a  quo 
ibidem  contra  fontes  teneatur.' — Man.  Sar.,  21, 

4  *  Qui  ie  una  cum  sanguine  de  latere  suo  produxit,  et  discipulis 
suis  jussit  ut  crede?ites  baptizarciitur  in  te  dicens,  Ite  docete  omncs 
gentes,  baptizantes  eos  in  nomine  Pa  ►!*  tris  et  Fi  4'  Hi  et  Spi  ^  ritus 
Sancti.—Man.  Sar.,  20  ;  Mis.  Sar.  354  n. 

5  'Hicdividat  aquam  manu  sua,'  is  the  direction  at  the  beginning 
of  the  rite,  and  the  cross  appears  again  here  in  '  bene>^dicito.' — Mis. 
Sar.,  352,  354.  The  First  Prayer  Book  prints  the  sign  of  the  cross 
thus—'  Sanctify^  this  fountain  of  baptism,''  at  the  first  prayer  in  the 
Benediction  of  the  Font.  St.  Augustine,  a  godly  and  ancient  Father, 
twice  alludes  to  the  practice  of  signing  the  water.  It  was  sanctified  as 
early  as  the  time  of  TertuUian,  who  died  c.  245.  (Blunt,  Ann.  B.  C.P., 
209,  225.) 


38o  THE  PARSON'S  HANDBOOK 

that  he  should  be  handy  with  children.  He  takes  the 
child  so  that  its  head  lies  on  his  left  arm ;  but  in  the 
case  of  an  adult  he  is  told  to  'take  each  person  to  be 
baptized  by  the  right  hand,  and  placing  him  conveni- 
ently by  the  Font,  according  to  his  discretion,  shall 
ask  the  Godfathers  and  Godmothers  the  Name.'  In 
the  case  of  a  big  child  he  had  better  let  the  mother 
hold  it  'conveniently  by'  the  font;  but  he  must  then 
take  its  right  hand. 

Our  rubric  orders  dipping^  unless  the  sponsors 
'  certify  that  the  child  is  weak,'  which  they  would  no 
doubt  generally  do  in  these  degenerate  days.  But  it 
is  a  pity  that  immersion  has  gone  so  entirely  out  of 
practice ;  and  in  warm  weather,  if  the  sponsors  wish  it, 
the  child  should  be  dipped  (three  times  according  to 
the  First  Prayer  Book),^  but  'discreetly  and  warily.' 
The  water  might  in  this  case  be  slightly  warmed.  If 
the  child  is  not  dipped,  the  priest  must  'pour'  (not 
sprinkle)  water  upon  it — the  best  way  is  to  pour  it 

1  For  immersion  there  should  be  provided  a  very  loose  woollen  gar- 
ment. Immediately  after  the  immersion  the  child  should  be  dried  and 
wrapped  in  flannel,  or  else  dressed  in  its  clothes,  while  a  hymn  (e.g. 
328)  is  being  sung.  Mr.  Pullan  suggests  that  'dip'  may  not  mean 
'  immerse,'  but  only  '  to  dip  so  as  to  touch  the  water  '  (Hist.  B.C. P., 
200),  in  which  case  the  child's  clothes  might  be  retained  and  his  head 
only  dipped. 

2  In  the  Sarum  rite  the  child  was  held  with  its  head  towards  the 
east  and  dipped  first  on  its  right  side,  then  on  its  left,  and  then  face 
downwards  :— '  Baptizet  eum  sub  trina  mersione  tantum  sanctam 
Trinitatem  invocando,  ita  dicens :  N.  Et  ego  baptizo  te  in  7ioniiiie 
Patris.  Et  mergat  eum  semel  versa  facie  ad  aquilonem,  et  capita 
versus  orientem  :  et  Filii :  et  iterum  mergat  semel  versa  facie  ad 
meridiem:  et  Spiritus  Sancti:  Amen  :  Et  mergat  tertio  recta  facie 
versus  aquam." — Man.  Sar.,  24.  But  in  practice  pouring  and  even 
sprinkling  were  allowed.— Pullan,  Hist.  B.C. P.,  200.  This  was 
sanctioned  by  the  First  Prayer  Book,  which,  however,  retained  also 
the  ancient  form  for  dipping — 'First,  dipping  the  right  side;  second, 
the  left  side  ;  the  third  time  dipping  the  face  toward  the  font.' 


HOLY  BAPTISM  381 

three  times  over  its  forehead  and  head  with  his  right 
hand.^  He  must  be  very  careful  to  say  the  words 
during  the  pouring  of  the  water.  The  priest  alone  says 
this  and  the  following  Amen.  He  then  wipes  the 
child's  head  with  the  napkin. 

Our  present  Prayer  Book  gives  no  direction  as  to 
when  the  child  is  to  be  returned  to  the  godparents, 
leaving  the  clergy  to  the  tradition  of  the  First  Book 
and  of  the  INIanuals.-  In  accordance  with  these  the 
child  should  be  given  back  immediately  after  it  has 
been  baptized,  and  therefore  it  should  properly  be  held 
in  the  arms  of  a  godparent  while  it  is  signed  ;  although 
a  different  custom  has  grown  up  amongst  us.  The 
priest  makes  the  sign  with  his  thumb,^  and  does  not 
use  water  for  this  purpose. 

The  priest  says  these  words  very  solemnly,  and  he 
should  know  them  by  heart.  As  a  precaution  the 
server  may  hold  the  book  up  near  him.  In  most 
places  the  book  should  be  taken  off  the  font  from 
before  the  Benediction  till  after  the  Reception,  lest  it 
be  spotted  with  water. 

When  the  priest  had  given  the  child  back  to  the 
sponsors  he  was  ordered  in  the  First  Prayer  Book,  in 
accordance  with  a  very  ancient  custom,  to  'put  on  him 

1  Bp.  Montague,  Visitation  Articles,  vi.  7,  used  to  require  the 
ancient  threefold  washing,  and  other  divines  favoured  it.  Even  if  we 
overlooked  its  symbolical  reference  to  the  three  Persons  of  the  Trinity, 
it  is  a  most  needful  safeguard  to  ensure  the  water  actually  touching 
the  skin  of  the  person,  especially  in  the  case  of  those  with  much  hair. 
See  also  Blunt  and  Phillimore,  Church  Laiu,  49. 

-  Man.  Sar.,  24.  In  the  First  Prayer  Rook  the  rubric  is,  'Then 
the  godfathers  and  godmothers  shall  take  and  lay  their  hands  upon 
the  child  :  and  the  Minister  shall  put  upon  him  his  while  vesture, 
commonly  called  the  chrism.' 

2  '  Faciat  signum  crucis  cum  pollice  in  fronte  infantis. ' — A  fan. 
Sar.,  4  ;  Man.  Ebor.,  5. 


382  THE  PARSON'S  HANDBOOK 

his  white  vesture,  commonly  called  the  chrism,'  and  then 
to  anoint  him  upon  the  head.  The  chrism,  or  chrisom, 
was  brought  back  by  the  mother  at  her  Churching. 

In  a  loud  voice  the  priest  says  the  Bidding  '  Seeing 
now,''  and  the  following  Paternoster  and  Thanksgiving 
on  a  note,  '  all,'  i.e.  the  people,  kneeling.  The  people 
join  in  the  Paternoster  and  sing  the  Amen  to  the 
Thanksgiving. 

'Then,  all  standing  up,  the  Priest  shall  say  to  the 
Godfathers  and  Godmothers  this  Exhortation,'  in  a 
lower  voice  but  quite  audibly  for  the  congregation ; 
and  he  may  well  lay  special  stress  on  the  things  they 
have  to  do. 

After  the  last  Exhortation,  let  the  choir  form  up  and 
return  to  the  chancel  as  they  came,  singing,  if  it  is 
desired,  a  hymn,  or  Psalm  xxxii.,  as  they  go  :  perhaps 
it  would  be  best  of  all  to  sing  the  Nunc  Dimittis  in 
this  way.     Evensong  is  then  proceeded  with. 

Care  must  be  taken  that  the  filling  in  of  the  register 
be  not  forgotten  on  these  occasions. 

At  the  less  public  ministrations,  which  are  often  a 
necessity  with  us,  care  should  be  taken  that  there  is  at 
least  one  server  with  a  lighted  taper.  He  may  also 
carry  the  napkin  and  book ;  the  verger  may  then  fill 
the  font,  and  hold  the  book  during  the  Benediction 
and  baptizing.  The  priest  will  wear  a  white  stole,  but 
not  a  cope.  Cards  of  the  service  should  be  provided 
for  those  assisting;  they  can  be  got  from  the  S.P.C.K. 
Kneelers  round  the  font  should  also  be  provided. 
After  the  service  one  of  the  sponsors  or  parents  should 
go  to  the  vestry  that  the  register  may  be  carefully 
filled  in. 

For  private  baptism  the  priest  should  take  a  surplice 
and  white  stole.     A  special  vessel  should  be  used : 


HOLY  BAPTISM  383 

this  should  not  be  a  toy  font,  but  the  basin  employed 
for  washing  the  altar-linen  (according  to  Lyndwode), 
or  that  used  for  washing  the  priest's  hands  at  Mass. 
Some  collects  from  the  public  office  are  ordered  by 
the  rubric,  if  there  is  time,  at  the  beginning  of  the 
Ministration  ;  and  at  the  very  least  the  Lord's  Prayer 
must  be  said  before  the  act  of  Baptism  (not  after,  as  in 
the  public  office),  and  the  Thanksgiving  afterwards. 
In  ordinary  cases  it  seems  best  to  begin  the  office  with 
the  Lord's  Prayer  and  '  O  Merciful  God,'  and  to  go 
straight  on  without  omissions  to  the  Baptismal  act. 
In  this  way  the  most  appropriate  prayers  and  the 
blessing  of  the  water  are  included,  while  the  office 
remains  simple  and  easy  to  follow.  If  there  is  occasion 
for  a  slightly  longer  office,  the  two  first  prayers  should 
be  inserted  after  the  Lord's  Prayer,  the  second, 
^Almighty  and  immortal  God,'  being  the  more  appro- 
priate when  there  is  no  hope  of  recovery.  A  deacon 
may  only  baptize  'in  the  absence  of  the  priest.'^  In 
cases  of  extreme  necessity  baptism  may  be  adminis- 
tered by  a  lay  person.-  Particulars  should,  in  any 
case,  be  taken  down  at  once,  and  copied  into  the 
register,  if  possible,  the  same  day ;  such  entries  in  the 
register  may  be  marked  'private  baptism.'  Children 
privately  baptized  should,  in  the  event  of  their  re- 
covery, be  afterwards  solemnly  received  in  church,  in 
the  manner  appointed  in  the  office  for  Private  Baptism: 
the  sponsors  must  be  present,  and,  if  the  child  was  not 
baptized  by  the  minister  who  is  to  receive  him,  then 
some  one  must  be  present  to  state  who  it  was  that 

1  Office  for  the  Ordering  of  Deacons. 

2  Book  of  Church  Law,  47.  '  Then  may  the  father  without  blame, 
Christen  the  child  and  give  it  name ;  So  may  the  mother  in  such  a 
drede,  If  she  see  that  it  be  need.' — Myrc,  fnstr.,  5. 


384  THE  PARSON'S  HANDBOOK 

baptized  him,  and  to  certify  that  the  proper  matter  and 
words  were  used.  At  the  end  of  this  office  there  is  a 
form  for  Conditional  Baptism. 

The  rubric  for  the  Baptism  of  '  Such  as  are  of  Riper 
Years'  (not  only  adults,^  but  all  those  who  are  'able  to 
answer  for  themselves ')  orders  that  they  shall  be  care- 
fully instructed  and  examined,  and  'be  exhorted  to 
prepare  themselves  with  Prayers  and  Fasting  for  the 
receiving  of  this  holy  Sacrament.'     The  rubric  orders 
that  notice  of  such  baptisms   shall   be  given  to  the 
Bishop  '  or  whom  he  shall  appoint ' ;  but  this  notice  is  the 
business  of '  the  parents  or  some  other  discreet  persons,' 
not  of  the  priest ;  and  nowadays  the  Bishops  recognise 
the  incumbent  as  their  representative  appointed  'for 
that  purpose,'  so  that  notice  need  only  be  given  to  him. 
Those  of  riper  years  should  be  baptized  by  a  priest ; 
deacons  at  their  ordination  are  only  given  authority  to 
baptize  infants,  in  the  absence  of  the  priest.     This 
limitation  was  added  at  the  last   revision,  when  the 
office  for  those  of  Riper  Years  was  also  added,   and 
every  mention  of  the   word   'minister'   carefully  ex- 
cluded.    The  first  rubric  at  the  end  of  this  service 
recommends  that  Confirmation  follow  speedily ;  there- 
fore this  office  should  only  be  used  for  those  who  are 
fit  for  Confirmation.     For  those  who  are  not  '  come  to 
years  of  discretion  to  answer  for  themselves,'  the  office 
for  the  Baptism  of  Infants  should  be  used,  the  word 
Child    or    Person    being    substituted    for    lnfa?it,    in 

1  Tliose  who  need  baptism  are  not  only  '  natives  in  our  plantations," 
but  also  all  'others  converted  to  the  faith,'  and  others  unbaptized 
through  'Anabaptism'  and  'licentiousness'  (The  Preface  to  the 
B.C. P.);  these  must  include  all  those  who  have  not  received  valid 
baptism,  such  as  Quakers,  many  Salvationists,  Unitarians  who  deny 
the  Trinity,  and  Swedenborgians  who  explain  the  Trinity  in  a  heretical 
manner  akin  to  Sabellianism. 


HOLY  BAPTISM  385 

accordance  with  the  second  rubric.  Those  of  riper 
years  answer  the  Questions  themselves,  but  sponsors 
are  required  to  give  the  name  and  to  act  as  witnesses. 
The  priest  is  directed  by  our  rubric  to  take  the  person 
to  be  baptized  by  the  right  hand  and  place  him  '  con- 
veniently by  the  Font,  according  to  his  discretion,'  and 
then  to  ask  the  sponsors  his  name,  and  then  to  'dip 
him  in  the  water,  or  pour  water  upon  him.'  It  is  best 
that  the  person  to  be  baptized  should  have  a  towel 
over  his  shoulders. 

There  is  no  authority  with  us  for  the  use  of  a  second 
stole  of  another  colour. 

Some  sort  of  vessel  was  anciently  used  for  pouring 
the  water  at  baptism.^  Nowadays  shells  are  often  sold 
that  are  too  shallow  for  the  purpose ;  a  silver  or  pewter 
vessel  about  the  size  of  a  saucer  is  more  convenient,  or 
else  a  deep  shell  of  some  capacity. 

The  font  should  always  be  emptied  directly  after  a 
baptism. 

It  must  be  remembered  that  the  rubric  requires 
three  sponsors,  'for  every  Male-child  to  be  baptized 
two  Godfathers  and  one  Godmother;  and  for  every 
Female,  one  Godfather  and  two  Godmothers.'     Also 

1  Mr.  Micklethwaite  {Ornaments  uf  the  Rubric,  46)  says  :  '  There  is 
no  evidence  of  the  use  of  a  shell  or  anything  of  that  sort  for  the 
affusion  of  water  by  the  priest.  A  silver  shell  is  sometimes  mentioned 
amongst  church  goods.  It  was  most  likely  used  to  hold  salt  in  the 
preparation  of  holy  water,  and  perhaps  also  at  baptisms. '  But  several 
old  pictures  show  the  priest  pouring  the  water  from  a  vessel,  e.g.  the 
following  MSS.  at  the  British  Museum:  16  G.  vi.  f.  128.  Water 
poured  from  a  shallow  round  vessel  like  a  saucer  ;  Egcrton,  745,  f.  i. 
Water  poured  from  a  gold  vessel  shaped  like  a  vase  :  Egerton,  2019, 
f.  135.  Water  poured  from  a  shallow  vessel.  The  two  first  of  these  are 
fourteenth  and  the  last  is  late  fifteenth  century.  See  also  Plate  xvi., 
which,  although  from  a  book  printed  in  Venice,  is  of  a  date  very  near 
to  the  second  year  of  Edward  vi. ,  viz.  1555,  and  seems  to  illustrate 
a  general  custom  at  that  time. 

2  a 


386  THE  PARSON'S  HANDBOOK 

that,  according  to  Canon  29,  no  one  may  act  as  sponsor 
who  has  not  received  the  Communion — a  most  reason- 
able provision,  since  a  faithless  Churchman  cannot  be 
expected  to  bring  a  child  to  Confirmation  and  Com- 
munion. The  present  widespread  abstension  from 
Holy  Communion  could  hardly  have  come  about  if 
people  had  been  made  to  understand  that  the  Church 
does  not  consider  non-communicants  to  be  fit  for  the 
duties  of  a  Godparent. 


CHAPTER  XIV 

CATECHISM    AND    CONFIRMATION 

THE  CATECHISM 

The  rubric  directs  that  the  Curate  shall  '  diligently 
upon  Sundays  and  Holy-days,  after  the  second  Lesson 
at  Evening  Prayer,  openly  in  the  church  instruct  and 
examine '  some  children  '  in  some  part  of  this  Cate- 
chism.' Canon  59  not  only  insists  upon  this  catechism 
on  Sundays  and  Holy-days,  and  orders  parents  and 
masters  to  send  those  in  their  charge,  but  also  orders 
the  Bishop  to  inflict  excommunication,  for  a  third 
offence,  on  any  Minister  that  neglects  his  duty  herein. 
The  duration  of  the  Catechism  is  fixed  by  the  Canon 
at  '  half  an  hour  or  more  ' ;  the  time  (though  in  this  it  is 
over-ridden  by  the  rubric)  at  '  before  Evening  Prayer.' 

It  is  a  pity  that  this  rubric  should  have  fallen  into 
such  abeyance.  It  is  true  that  the  use  of  gas,  and 
other  modern  customs,  have  put  Evensong  so  late  that 
it  is  sometimes  inconvenient  to  take  the  children 
during  the  service.  But  in  the  country  it  would  be 
thought  that  the  parson  would  often  do  more  good 
by  catechising  before  his  people  than  by  exhausting 
his  powers  in  a  second  sermon.  '  He  that  preacheth 
twice  a  day  prateth  at  least  once,'  said  Bishop  Andrewes. 

Even  in  large  town  parishes  where  it  is  necessary  to 

as7 


388  THE  PARSON'S  HANDBOOK 

prefer  the  Canon  to  the  rubric  and  to  have  the  Catechis- 
ing before  Evensong,  it  would  surely  be  an  enormously 
useful  reform  if  an  instruction  were  given  at  Evensong 
instead  of  a  sermon.  What  is  needed,  urgently,  at  the 
present  day  is  not  orations  upon  a  text  but  systematic 
courses  of  instruction  in  Christian  doctrine.^ 

At  least  the  spirit  of  the  rubric  can  everywhere  be 
obeyed.  i.  There  should  be  a  Catechism  every 
Sunday.  2.  The  children  must  be  brought  to  church 
on  the  Holy-days  as  well,  and  there  instructed.  There 
is  no  excuse  for  ignoring  the  Holy-days,  and  bringing 
our  children  up  to  disregard  them.  3.  The  catecheti- 
cal method  is  to  be  observed  ;  they  are  to  be  examined 
as  well  as  instructed.  4.  The  Church  Catechism  is  to 
be  the  text  of  all  instruction,  its  sacramental  doctrine  as 
well  as  the  rest.  Lastly,  cannot  this  be  done  some- 
times, at  least,  openly  in  church,  at  Evening  Prayer  ? 
The  clergy  do  not  try.  If  they  did,  they  would  find 
that  a  quite  short  catechism  would  interest  the  people 

1  P.  248.  The  '  text '  has  become  an  object  of  superstition  amongst 
us.  Even  when  the  subject  has  been  previously  announced  and  defined 
the  clergy  will  drag  in  a  text,  and  sometimes  spend  half  their  time 
making  general  remarks  about  that  text  before  they  came  to  the 
subject  at  all.  Texts  at  Evensong  should  be  rigidly  eschewed,  and 
subjects  announced  instead  in  the  magazine.  Authoritative  prece- 
dent is  against  the  use  of  a  Scripture  text  at  Evensong  ;  witness  the 
following  •  Directions  concerning  Preachers '  issued  by  the  Archbishop 
of  Canterbury,  at  the  king's  instance,  in  1622: — 'That  no  parson, 
vicar,  curate,  or  lecturer  shall  preach  any  sermon  or  collation  here- 
after upon  Sundays  and  holy-days  in  the  afternoon,  in  any  cathedral, 
or  parish  church  throughout  this  kingdom,  but  upon  some  part  of 
the  Catechism,  or  some  text  taken  out  of  the  Creed,  Ten  Command- 
ments, or  the  Lord's  Prayer  (funeral  sermons  only  excepted),  and  that 
those  preachers  be  most  encouraged  and  approved  of  who  spend  the 
afternoon's  exercise  in  the  examining  of  children  in  their  Catechism, 
and  in  the  expounding  of  the  several  points  and  heads  of  the  Cate- 
chism, which  is  the  most  ancient  and  laudable  custom  of  teaching  in 
the  Church  of  England.' — Cardwell,  Doc.  Ann.,  ii.  149. 


CATECHISM  AND  CONFIRMATION     389 

enormously,  teach  them  much  that  they  do  not  know, 
and  be  a  great  pride  and  dehght  to  the  children. 

Even  in  those  parishes  where  the  Catechism  is  held 
at  an  earlier  hour  than  Evensong,  the  rubric  might  be 
carried  out  with  excellent  results,  by  making  a  '  Cate- 
chism of  Perseverance '  of  those  young  men  and  women 
who  have  passed  through  the  younger  Catechism  :  this 
Catechism  of  Perseverance  could  come  to  Evensong, 
sit  in  the  front  seats  near  the  pulpit,  take  notes,  write 
analyses,  and  answer  questions  when  required.  The 
presence  of  these  young  people  (the  '  Servants  and 
Prentices '  of  the  rubric)  round  the  pulpit  would  tend 
to  keep  the  parson  from  our  besetting  sin  of  'talk' 
(there  are  slang  words  more  expressive  of  what  I  mean), 
and,  at  the  same  time,  his  instructions  would  be  quite 
up  to  the  level  of  the  older  members  of  the  congrega- 
tion, and — he  would  have  to  prepare  his  work  carefully. 

There  is  one  word  more  to  be  said.  The  curate  is 
to  catechise  '  diligently,'  in  the  best  possible  way.  The 
ancient  tradition  of  catechising  has  been  unfortunately 
lost  in  this  country,  and  its  revival  has  been  very  largely 
on  the  'shortened  Evensong'  lines,  with  the  Collect 
about  babes  and  sucklings  (as  if  we  were  determined 
to  drive  away  the  older  children).  This  is  neither 
liturgically  correct  nor  practically  convenient. 

Now,  the  tradition  was  never  lost  in  France ;  and, 
if  the  parson  reads  the  works  of  Dupanloup  and  the 
adaptations  of  the  Method  of  St.  Sulpice  by  Mr. 
Spencer  Jones  and  the  Bishop  of  Bloemfontein,  he  will, 
I  am  sure,  feel  that  the  '  diligence '  of  his  methods 
needs  improving.  Let  me  therefore  here  reproduce 
Mr.  Spencer  Jones's  outline  of  an  afternoon  Cate- 
chism ^ : — Opening  prayer  (one  collect,  at  chancel  step, 

1   The  Clergy  and  the  Catechism,  io8. 


390  THE  PARSON'S  HANDBOOK 

all  standing).  Hymn.  The  Questioning  (in  pulpit). 
Hymn  (during  which  the  Little  Catechism,  the  infants, 
file  out).  Ofiice  (catechist  standing  half-way  down 
middle  alley  :  i.  Creed.  2.  One  short  Prayer  for  the 
Catechism.  3.  Collect  for  the  day.  4.  Lord's  Prayer). 
Report  on  Analyses  (from  chancel  step).  Hymn.  The 
Instruction  (in  pulpit ;  and  sometimes  an  Admonition). 
Hymn  (two  verses).  Reading  of  the  Gospel,  and  a 
short  Homily  thereon  (in  pulpit).  Hymn.  Last 
Prayers  (catechist  standing  in  alley :  one  collect  and 
the  Grace).  Departure  (by  classes ;  head  catechist 
in  pulpit,  assistant  catechist  at  the  door).  The  whole 
to  last  one  hour. 

It  will  be  noticed  that  the  characteristics  of  this 
method  are  frequent  changes,  and  shortness  of  prayers, 
which  are  absolutely  necessary  if  the  service  and  the 
prayers  are  to  be  real  to  the  children ;  that  the  cate- 
chist stands  in  the  most  convenient,  instead  of  the 
most  inconvenient,  places  for  his  work,  and  gives  point 
and  interest  to  the  various  parts  by  the  significant 
changes  of  his  position ;  that  the  exercises  are  very 
varied  and  distinct;  that  the  children  take  a  very 
definite  part,  even  to  the  writing  of  analyses  or  com- 
positions ;  that  there  is  no  ceremonial,  the  catechists 
wearing  only  their  surplices,  and  there  being  no  one 
in  the  chancel. 

On  the  festivals  of  the  Catechism,  which  are  usually 
on  the  Sunday  after  each  quarter  day,  prizes  are  given ; 
and  ceremonial  and  processions  (in  which  all  the 
children  take  part)  may  be  used.^ 

1  I  have  found  the  following  order  of  service  convenient  for  a 
Festival : — Invocation  aud  Collect,  Hymn,  Office  with  a  psalm,  Gospel, 
Address,  Hymn,  Prize-giving,  Procession,  Te  Deum  or  Magnificat : 
and  the  following  order  of  Procession  (all,  even  to  the  verger,  being 


CATECHISM  AND  CONFIRMATION     391 

The  Prayer  Book  knows  nothing  of  Sunday-schools, 
which  became  a  necessity  owing  to  the  want  of  '  dili- 
gence' on  the  part  of  the  clergy.  A  feature  of  the 
method  I  have  sketched  is  that,  instead  of  the  Cate- 
chism being  a  wind-up  to  the  Sunday-school,  the  school 
is  merely  an  introduction  to  the  Catechism.  One 
lesson  of  our  rubric  is  that  the  main  part  of  the  teach- 
ing should  be  given  by  the  clergy,  whose  duty  it  is  to 
become  experts  in  catechising,  and  not  by  Sunday- 
school  teachers  who  in  the  nature  of  things  are  not 
generally  experts. 

On  Holy-days,  according  to  the  Rubric,  the  children 
should  be  instructed  in  church ;  in  those  places  where 
this  is  not  practicable  after  the  second  lesson  at  Even- 
song, the  catechising  might  be  done  before  the  day- 
school  begins.  It  is  most  important  to  use  this 
opportunity  of  m.arking  the  Holy-days,  and  giving  that 
instruction  which  is  so  much  needed. 

CONFIRMATION. 

According  to  Canon  60  confirmation  is  '  to  be  per- 
formed in  the  Bishop's  visitation  every  third  year.' 
'We  will  and  appoint,'  it  continues,  'that  every  Bishop 
or  his  suffragan,  in  his  accustomed  visitation  do  in  his 
own  person  carefully  observe  the  said  custom.'  But 
nowadays  the  needs  of  our  larger  population  have 
greatly  extended  the  number  of  Confirmations. 

The  last  rubric  of  the  Catechism  orders  that  'the 
Curate  of  every  Parish  shall  either  bring,  or  send  in 

children  of  the  Catechism,  who  have  their  work  to  do  each  Sunday) : 
— Verger,  Collet,  Taperers,  Thurifer,  Book-boy,  Catechist  in  cope, 
Chanters  and  Choir,  Head  of  Catechism  with  banner,  the  Boys, 
Doorkeeper  with  banner,  the  Girls,  Head  of  Little  Catechism  with 
banner,  the  Lii  tie  Catechism,  Assistant  Catcchi.sts. 


392  THE  PARSON'S  HANDBOOK 

writing,  with  his  hand  subscribed  thereunto,  the  names 
of  all  such  persons  within  his  Parish,  as  he  shall  think  fit 
to  be  presented  to  the  Bishop  to  be  confirmed.'  Forms 
are  now  provided  by  the  rural  deans  for  this  purpose  : 
these  forms  should  be  carefully  trilled  in  at  the  last 
Confirmation  Class,  and  presented  to  the  Bishop  or 
his  chaplain  in  the  vestry  before  the  Confirmation 
begins,  the  Curate  of  the  church  where  the  Bishop  is 
to  confirm  having  been  previously  informed  of  the 
number  of  males  and  females  who  are  to  be  presented. 
It  is  necessary  also  to  give  each  candidate  a  card  (such 
as  are  supplied  by  the  S.P.C.K.),  which  he  can  present 
when  he  arrives  at  the  church. 

The  age  at  which  children  should  be  confirmed  is, 
according  to  the  Prayer  Book,  earlier  than  that  which 
has  recently  been  fashionable.  The  title  of  the  Order 
of  Confirmation  says  the  rite  is.  for  those  'that  are 
baptized  and  come  to  years  of  discretion.'  The  third 
rubric  after  the  Catechism  says  definitely  :  '  So  soon  as 
children  are  come  to  a  competent  age,  and  can  say,  in 
their  Mother  Tongue,  the  Creed,  the  Lord's  Prayer, 
and  the  Ten  Commandments,  and  also  can  answer  to 
the  other  Questions  of  this  short  Catechism,  they  shall 
be  brought  to  the  Bishop.'  The  Office  for  Public 
Baptism  lays  further  stress  on  the  words  •  so  soon  as.'^ 
The  difference  between  modern  practice  and  the  Prayer 
Book  seems  to  lie  in  the  fact  that  people  came  to  look 
upon  Confirmation  as  a  profession  of  faith,  while  the 

1  '  The  custom  of  postponing  Confirmation  until  the  age  of  four- 
teen and  upwards  was  certainly  not  contemplated  by  the  authors  of 
the  Prayer  Book.  It  was  introduced  within  living  memory  into 
certain  dioceses  where  the  bishops  found  the  children  to  be  abnorm- 
ally ignorant.  Early  in  the  eighteenth  century,  and  also  early  in 
the  nineteenth,  children  were  confirmed  at  the  age  of  eleven  and 
upwards.' — PuUan,  Hist.  B.C. P.,  212. 


CATECHISM  AND  CONFIRMATION     393 

Prayer  Book  regards  it  as  a  means  of  grace  given  to  help 
children  at  the  most  critical  period  of  their  lives ;  and 
this  is  explained  in  the  First  Prayer  Book  :  '  It  is  most 
meet  to  be  ministered  when  children  come  to  that  age, 
that  partly  by  the  frailty  of  their  own  flesh,  partly  by 
the  assaults  of  the  world  and  the  devil,  they  begin  to 
be  in  danger  to  fall  into  sin.'^  The  clergy  complain 
of  the  disastrous  way  in  which  they  lose  their  children 
as  soon  as  these  go  out  to  work ;  but  the  best  way  to 
avoid  this  calamity  is  to  see  that  the  children  have  been 
confirmed  and  have  become  regular  communicants 
before  they  have  left  school.  How  many  of  our 
gravest  evils  are  due  to  our  neglect  of  the  plain  rules 
of  the  English  Church  ! 

The  candidates  will  come  to  the  church  a  quarter  of 
an  hour  before  the  commencement  of  the  rite,  each 
accompanied  by  one  sponsor.  The  third  rubric  after 
the  Catechism  directs  that  '  every  one  shall  have  a  God- 
father or  a  Godmother,  as  a  Witness  of  their  Confirma- 
tion.' This  sponsor  need  not  be  one  of  the  baptismal 
Godparents ;  indeed  the  old  rule  was  that  the  baptismal 
sponsors  should  not  undertake  this  duty,  except  in  case 
of  necessity.- 

The  Curate  of  the  church  where  the  Confirmation  is 
to  be  held,  having  received  some  days  before  the 
number  of  male  and  female  candidates  to  be  expected 
from  other  parishes,  will  allot  seats  in  the  eastern  part 
of  the  nave  for  the  candidates,  and  some  places  near 
them  for  the  sponsors.  The  males  may  be  placed  on 
the  south  side  of  the  nave,  the  females  on  the  north,^ 

1  The  Two  Books,  344. 

2  'Nisi    cogente   necessitate.' — Man.    Sar.,    35.      C/.    also    Myrc, 
Instructions,  6. 

^  '  At  confirmations  boys  were  always  separated  from  the  girls.' — 
Maskell,  Mon.  Rit.,  i.  39. 


394  THE  PARSON'S  HANDBOOK 

but  it  is  sometimes  necessary  to  place  some  rows  of 
females  also  on  the  south  side  so  as  to  keep  the  body 
of  candidates  compact.  A  barrier  or  cord  should  be 
thrown  across  the  middle  alley  at  the  place  where  the 
reserved  part  ends.  Each  parish  should  have  its  own 
row  or  rows,  and  there  may  be  a  label  with  the  name 
of  the  parish  church  on  each  row. 

This  part  of  the  church  should  be  corded  off  all 
round,  so  that  access  can  only  be  obtained  through  the 
barrier  in  the  middle  alley :  here  one  or  two  sidesmen 
will  stand  to  admit  candidates,  who  show  their  tickets, 
but  do  not  give  them  up.  Other  sidesmen  in  the  aisles 
may  conduct  the  sponsors  into  the  places  reserved  for 
them. 

A  minister  should  be  posted  in  the  middle  alley  the 
whole  time  that  the  candidates  are  in  church :  he  had 
best  wear  a  surplice,  and  carry  a  wand  some  two  or 
three  feet  long.  I  shall  call  him  the  Intendant.  As 
the  candidates  are  admitted  through  the  barrier,  the 
Intendant  will  look  at  their  cards  to  see  what  parish 
they  are  from,  and  will  show  them  to  the  allotted  seats, 
pointing  the  way  with  his  wand,  and  speaking  as  little 
as  possible. 

A  room  will  be  prepared  in  or  near  the  church  where 
the  girls  and  women  can  put  on  the  veils.  Girls 
should  not  be  allowed  to  dress  themselves  like  brides- 
maids; not  only  is  finery  singularly  out  of  place  on 
such  an  occasion,  but  elaborate  veils  prevent  the  proper 
imposition  of  hands.  Each  church  should  possess  a 
set  of  veils  to  be  lent  to  all  female  candidates,  both 
rich  and  poor  alike.  These  veils  should  be  simple 
squares  of  fine  linen  (from  3  to  3I  feet  square),  with  one 
corner  turned  back,  and  two  tapes  at  the  angles  of  this 
turned  part  to  tie  behind  the  head. 


CATECHISM  AND  CONFIRMATION     395 

The  two  altar-candles  and  the  two  standards  will  be 
lit,  the  altar  vested  in  a  white  frontal,  and  a  faldstool 
set  in  front  of  it  within  the  presbytery.  The  Bishop's 
chair  will  be  placed,  facing  west,  at  the  chancel  or 
sanctuary  step;^  and  it  will  be  well  to  have  a  cushion 
or  decent  hassock  on  this  step,  so  that  the  Bishop  will 
be  able  to  lay  his  hands  on  those  who  kneel  there, 
without  stooping. 

The  clergy  who  have  prepared  the  candidates  will  be 
present  to  present  them,  and  each  priest  as  he  arrives 
will  be  shown  into  the  vestry  by  the  verger ;  he  will 
there  put  on  a  surplice,  hood,  and  tippet  (not  a  stole), 
and  the  verger  will  conduct  him  to  the  seat  reserved 
for  him  in  choir. 

The  Bishop  will  arrive  at  the  church  in  his  official 
out-door  dress,^  viz.  rochet,  chimere,  tippet,  and  cap,^ 
just  as  the  clergy  arrive  in  theirs  (cassock,  gown,  tippet, 
and  cap).  In  the  vestry  he  will  take  off  his  chimere 
and  tippet,  and  put  on  over  his  rochet  a  surplice.  He 
will  then  assume  his  white  cope  and  mitre,  and  his 

1  Whichever  place  may  be  most  convenient. 

2  '  We,  therefore,  following  their  grave  judgment,  and  the  ancient 
custom  of  the  Church  of  England,  and  hoping  that  in  time  newfangled- 
ness  of  apparel  in  some  factious  persons  will  die  of  itself,  do  constitute 
and  appoint,  That  the  Archbishops  and  Bishops  shall  not  intermit  to 
use  the  accustomed  apparel  of  their  degrees. ' — Ca/ion  74. 

3  The  Bishops  still  retain  their  out-door  habit  in  its  proper  use  when 
they  appear  in  the  House  of  Lords.  They  should  no  more  wear  it  in 
choir  than  a  priest  should  wear  his  gown.  Just  as  a  priest  should 
take  off  his  cap  on  entering  the  church,  and  his  gown  in  the  vestry,  so 
a  bishop  should  take  off  his  cap  at  the  church  door,  and  his  chimere 
in  the  vestry.  Should  it  be  inconvenient  for  the  Bishop  to  travel  all 
the  way  from  home  in  his  proper  habit,  he  might  very  well  put  it  on  in 
the  vicarage,  and  walk  thence  to  the  church  wearing  his  chimere  and 
tippet  over  his  rochet,  and  his  cap  on  his  head.  As  for  the  nature  of 
tlie  cap,  although  the  stiff  college  cap  may  be  worn  with  the  gown, 
the  unstiffened  cap  looks  better  with  a  bishop's  habit. 


396  THE  PARSON'S  HANDBOOK 

gloves.^  He  may  also  wear  a  white  stole,  and,  if  he 
desires,  a  grey  almuce  over  the  surplice,  but  under 
the  stole  and  cope;  if  it  is  more  convenient,  he  may 
carry  the  almuce  over  his  arm,  and  lay  it  down  over 
his  seat.- 

The  Chaplain  should  wear  a  black  almuce  over  his 
surplice;  he  may  also,  if  it  be  desired,  wear  a  cope 
over  the  almuce.^  If  there  are  clerks  and  taperers, 
these  may  wear  albes,  rochets,  or  surplices. 

The  Bishop  and  his  ministers  then  leave  the  vestry 
in  the  following  order  :— Verger  with  his  wand ;  (clerk 
with  cross  ;  taperers  with  candles  ;  choristers ;  curate 
of  church;)  chaplain,  carrying  the  Bishop's  staff,  the 
crook  turned  inwards  *  (unless  the  Bishop  carries  the  staff 
himself)  ;^  the  Bishop.'^    If  there  are  choristers  present, 

1  If  he  wears  gloves,  he  will  take  them  off  before  the  office  begins. 

"^  E.g.  Plate  xvn.  The  '  Regule  generales' in  MS.  Lansdowne  451 
(printed  in  Alcuin  Club  Collections,  vol.  iii.,  Pontifical  Services,  i. 
p.  106)  describe  the  bishop  without  pontificals  as  vested  in  '  super- 
pellicio  et  amicio  furrato,'  and  the  pontificals  which  he  puts  on  over 
these  in  choir  as  '  capam  sericam,  cirothecas,  baculum  et  mitram. ' 
(Compare  C7ist.,  iii.)  That  the  surplice  is  to  be  worn  over  the  rochet 
is  made  perfectly  clear  by  the  Note  in  the  First  Prayer  Book,  which  it 
must  be  remembered  refers  to  every  public  ministration : — '  And 
whensoever  the  Bishop  shall  celebrate  the  holy  communion  in  the 
church,  or  execute  any  other  public  ministration,  he  shall  have  upon 
him,  beside  his  rochette  [not  a  chimere  but]  a  surplice  or  albe,  and  a 
cope  or  vestment ;  and  also  his  pastoral  staff  in  his  hand,  or  else 
borne  or  holden  by  his  chaplain.' — The  Two  Books,  397. 

3  E.^.  fig.  33  in  Alcici?i  Club  Coll.,  iv. ,  Pontificals,  ii.  ;  also 
S.P.E.S.  Trans.,  vol.  in.,  pi.  B. 

*  '  Tunc  solet  capellanus  suus  portare  ante  episcopum  baculum 
pastoralem,  curvatura  ad  eum  reversa. ' — Regule  Generales  (in  op.  cit.), 
108. 

5  The  Tzvo  Books,  qu.  above. 

6  It  is  a  distinctive  mark  of  the  Bishop  that  (in  contradistinction  to 
the  officiating  priest  who  never  walks  behind  the  choristers)  he  is 
always  last  in  a  procession,  '  semper  ultimum  in  processione  locum 
occupabit '  [Peg.  Generales,  108),  unless  he  is  the  celebrant  at  Mass. 


CATECHISM  AND  CONFIRMATION     397 

it  is  better  for  them  to  be  in  choir  when  the  Bishop 
and  his  ministers  come;  but  if  they  and  the  clergy 
present  enter  with  the  Bishop,  their  place  will  be  as 
usual,  behind  the  taperers  and  before  the  curate. 

If  the  Bishop's  chaplain  be  not  present,  one  of  the 
clergy  must  act  as  chaplain,  collecting  the  papers  before 
the  office  begins,  and  preceding  the  Bishop  into  the 
church. 

The  Bishop  goes  at  once  to  the  faldstool  and  kneels, 
as  do  all  present.  The  Curate  may  then  give  out  the 
hymn  Veni  Creator,  this  being  a  good  place  for  that 
most  suitable  hymn.  To  interpolate  this  or  any  other 
hymn  between  the  Prayer  for  the  Gifts  of  the  Spirit  and 
the  Imposition  of  Hands  is  an  error  of  the  gravest  kind. 

It  is  customary  for  the  Bishop  to  address  the  can- 
didates, and  if  the  address  is  not  too  long  it  is  doubt- 
less of  great  assistance  to  them.  But  there  has  been  a 
tendency  to  overlay  the  rite  with  excessive  preaching,  a 
practice  which  may  lead  the  people  to  regard  the 
laying-on  of  hands  as  of  little  efficacy  in  itself.  The 
rite  of  Confirmation  takes  a  long  time,  and  the  authors 
of  the  Prayer  Book  have  therefore  wisely  given  us  a 
short  office,  but  some  bishops  have  buried  the  office 
under  a  mass  of  interpolations  and  accretions  which 
are  worse  than  any  practised  by  lawless  priests. ^ 

1  I  have  before  me  an  '  Order  of  Confirmation  compiled  under  the 

Direction  of  the  Lord  Bishop  of ,'  which  contains  the  following 

additions  and  interpolations: — (i)  'Processional'  hymn  of  sixteen 
verses  ;  (2)  Lei  us  pray  and  Kyries  ;  (3)  Collect  for  the  Day ;  (4)  Four 
other  Collects  drawn  from  other  parts  of  the  Prayer  Book ;  (5)  A 
Bible-reading,  called  '  The  Lesson '  ;  (6)  An  Address,  called  '  The 
Charge' ;  (7)  An  interval  for  '  Private  Prayer'  ;  (8)  The  Hymn  Veni 
Creator;  (9)  Another  Sermon,  'The  Second  Charge';  (10)  Hymn 
207  ;  (ii)  Hymn  156  and  '  the  Offertory  ' ;  (12)  Another  '  Processional 
Hymn.'  In  this  '  Order'  the  Order  of  the  Prayer  Book  is  divided  tip 
into  five  pieces,  and  inserted  betwef^n  4  and  5,  between  6  and  7,  8  and 
g,  10  and  ii,  and  between  11  and  12. 


398  THE  PARSON'S  HANDBOOK 

I  would  venture  to  suggest  that  the  Bishop's  address 
should  be  at  this  point,  so  as  to  avoid  any  interference 
with  the  integrity  of  the  service.  He  may  stand  in  his 
pontificals  at  the  chancel  step  holding  his  staff,  or  he 
may  be  divested  of  his  cope  and  mitre,  and  go  into  the 
pulpit.  The  chaplain  will  in  the  latter  case  take  the 
cope  off  his  shoulders,  and  place  it  with  the  mitre  on 
the  altar;  the  staff  he  may  put  in  any  convenient 
place.  ^ 

The  office  then  begins,  the  Bishop  sitting  in  his  chair, 
wearing  his  cope  and  mitre,  the  chaplain  standing  by 
him  to  hold  the  staff.  The  Preface  is  first  read  by  the 
Bishop,  'or  some  other  Minister  appointed  by  him,'  for 
preference  by  the  Curate  of  the  church. 

Then  the  Bishop,  still  seated  (as  at  an  ordination),^ 
asks  the  Question.  The  candidates  will  be  directed 
by  the  Intendant  to  stand  during  the  Preface  and 
Question;  but  the  people  will  remain  seated.  The 
candidates  make  the  reply,  each  one  'audibly,' saying 
in  a  firm  clear  voice,  ^  I  do.' 

The  Bishop  then  returns  to  the  faldstool,  or  stands 
where  he  is,  and,  facing  the  Lord's  Table,  sings  the 
Versicles,  the  clerks  and  people  singing  the  responses. 
As  he  stands,  the  Intendant  directs  the  candidates 
and  people  to  kneel.  Still  standing,  the  Bishop  says 
the  Collect,  and  then  sits  in  his  chair,^  holding  his  staff 
in  his  left  hand,  or  handing  it  to  his  chaplain  as  may 
be  most  convenient.  Should  the  Bishop  stand  to 
minister  the  sacrament  (as  some  prefer),  he  will 
naturally  rest  upon  his  staff. 

1  In  fig.  57,  AIcui?i  Club  Coll.,  iv.,  Pont.,  ii.,  the  crozier  is  laid 
against  the  south  end  of  the  altar. 

2  '  The  Bishop,  sitting  in  his  chair.' — Ordering  of  Deacons,  Ordering 
of  Priests.  ^  E.g.  Plate  xvii. 


CATECHISM  AND  CONFIRMATION     399 

The  Intendant  with  his  wand  directs  the  first  row  of 
candidates  on  the  boys'  side  to  come  into  the  alley ;  if 
he  brings  them  a  little  down  the  church  as  they  come 
out  of  their  seats,  and  so  reverses  their  order,  those 
who  sat  farthest  from  the  middle  will  go  up  first  to  the 
Bishop,  and  thus  they  will  come  back  in  their  right 
order,  and  be  able  to  return  straight  to  their  seats 
without  crossing  one  another.  He  must  see  that  each 
candidate  holds  his  card  in  his  hand.  At  the  chancel 
step  they  are  met  by  the  priest  who  presents  them :  he 
leads  them  to  the  Bishop,  bows  to  him,  and  then 
kneels  down,  facing  the  Bishop,  by  the  side  of  the  place 
where  they  are  to  kneel  (in  many  churches  this  will  be 
at  the  altar  rail).  Neither  he  nor  any  one  else,  save 
the  Bishop,  must  say  the  Afnen  at  the  end  of  the  Form. 

The  Chaplain  or  the  Curate  of  the  church  stands  by 
the  side  of  the  Bishop,  and  as  each  candidate  approaches, 
he  takes  his  card,  and  in  an  audible  voice  reads  there- 
from the  Christian  name  or  names  of  the  candidate.^ 
He  will  sometimes  have  to  show  the  candidate  where 
to  kneel  and  when  to  rise,  but  this  will  seldom  be 
necessary  if  the  names  are  called. 

The  verger  may  await  the  newly  confirmed  as  they 
come  into  the  nave,  and  with  his  wand  show  them  their 

1  It  seems  necessary  that  each  candidate  be  thus  identified,  both  for 
ordinary  practical  reasons,  and  also  because  it  may  be  necessary  on 
occasion  to  change  a  Christian  name  at  Confirmation,  and  this  is  the 
only  way  in  which  it  can  be  done.  In  the  old  rite,  and  still  in  the 
First  Prayer  Book,  and  in  the  present  Scottish  Canons,  the  Bishop 
himself  says  the  name,  and  it  seems  hardly  fit  that  he  should  confirm 
without  knowing  this  much  about  the  child.  The  practice  of  reading 
the  name  certainly  adds  to  the  significance  and  beauty  of  the  rite. 
Coke  lays  down  that  '  If  a  man  be  baptized  by  the  name  of  Thomas, 
and  after,  at  his  confirmation  by  the  Bishop,  he  is  named  John,  his 
name  of  confirmation  shall  stand  good.' — Cf.  Maskell,  Mon.  Rit.,  i, 
ccxli.     The  old  rubric  says,  '  Et  tunc  episcopus  petal  nomen.' 


400  THE  PARSON'S  HANDBOOK 

place,  keeping  them  to  one  side  of  the  alley,  so  that 
they  do  not  collide  with  those  who  are  coming  up.  The 
Intendant  will  see  that  the  candidates  from  the  next 
parish  are  ready  when  their  priest  comes  to  meet  them 
at  the  chancel  step.  When  all  the  boys  are  confirmed, 
he  will  proceed  to  usher  the  first  row  of  the  girls. 

The  Bishop  will  '  lay  his  hand,'  i.e.  his  right  hand, 
'  upon  the  head  of  every  one  severally,  saying,  '  Defend, 
O  Lord.''  That  is  to  say,  only  one  person  will  kneel 
before  him  at  a  time,  and  he  will  use  for  that  person 
the  whole  form  appointed  and  none  other.  The 
Church  in  all  her  rites  insists  that  each  member  of  the 
flock  is  worth  the  pastor's  individual  attention,  and  this 
is  a  very  solemn  moment  of  a  child's  life.  The  rules 
of  the  Church  do  not  allow  priests  to  administer  Com- 
munion by  railfuls,  nor  bishops  to  administer  Confirma- 
tion by  couples.^ 

The  priest  who  presents  any  candidates  will  rise, 
bow  to  the  Bishop,  and  go  back  to  his  stall  as  soon  as 
the  last  has  been  confirmed.  As  he  does  so,  the  next 
priest  will  go  to  the  chancel  step  and  bring  up  his 
candidates  to  the  Bishop,  who  will  thus  get  a  moment's 
rest.  A  great  deal  is  lost  if  the  candidates  are  huddled 
up  in  one  undistinguishable  stream  ;  and  now  that  the 
clergy  have  so   often  to  take    their   candidates   to    a 

1  The  signing  of  the  confirmand,  ahhough  it  disappeared  from  the 
Second  Prayer  Book,  was  retained  in  practice.  In  1636  Bishop 
Montague  writes  :  '  It  is  a  frequent  practice  to  make  the  sign  of  the 
cross  in  the  Name  of  the  Lord  Jesus  Christ  ;  both  pubHcly  in  Baptism, 
as  we  are  commanded  to  do,  and  in  the  Confirmation  of  those  who 
have  been  catechised.' — Orig.  EccL,  i.  79.  It  is  also  allowed  by  the 
present  Scottish  Canons  with  his  form,  '  N.  I  sign  thee  with  the  sign 
of  the  Cross  (here  the  Bishop  shall  sign  the  person  with  the  sign  of 
the  Cross  on  the  forehead),  and  I  lay  my  hands  upon  thee  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Defend,  O 
Lord,  as  in  the  Book  of  Common  Prayer,'  etc. — Canon  xl. 


CATECHISM  AND  CONFIRMATION     401 

neighbouring  church,  it  is  important  to  mark  the  share 
which  each  parish  has  in  the  Confirmation. 

If  there  are  many  candidates,  the  Litany  of  the  Holy 
Spirit,  or  some  other  suitable  hymns,  might  be  sung 
softly  during  the  Laying-on  of  Hands. 

The  Laying-on  of  Hands  being  finished,  the  Bishop 
will  stand,  give  his  staff  to  the  chaplain,  and  say  the 
Dojninus  vobiscum.  He  then  turns  to  the  Lord's  Table, 
and  still  standing  says  Let  us  pray,  and  the  prayers 
following. 

Taking  his  staff  in  his  left  hand,  he  then  gives  the 
Blessing  with  his  right.  Following  the  line  of  argu- 
ment in  the  Lincoln  Judgement,  it  seems  that  he  may 
make  the  sign  of  the  cross  thrice,  at  the  words  Father, 
Son,  and  Holy  Ghost,  for  there  is  no  doubt  that  this 
was  'of  old  prescription  in  the  Church  of  England.'^ 

After  the  Blessing  all  go  out  as  they  came.  Some- 
times before  they  go  a  hymn  is  sung.  Should  the 
Bishop  wish  to  say  a  very  few  words  about  Communion 
to  the  candidates,  it  seems  best  for  him  to  do  so  after 
the  hymn,  and  then  to  depart,  leaving  them  to  pray 
and  disperse  quietly. 

1  The  Blessing  at  the  end  of  Confirmation  in  the  Sarum  and  York 
Pontificals  is  '  Benedicat  vos  omnipotens  Deus  :  Pa4-ter,  et  Fi-f-lius, 
et  Spiritus^'sanctus.     Amen.'     Cf.  e.g.  Mon.  Rif.,  i.  45. 


2  C 


CHAPTER   XV 

THE   SOLEMNIZATION    OF    MATRIMONY 

Deacons  should  not  solemnize  a  marriage;  for 
although  such  a  marriage  is  perfectly  valid  (the 
blessing  not  being  an  essential  part  of  the  rite), 
yet  it  is  very  undesirable,  as  well  as  irregular,  that 
marriage  should  be  solemnized  without  the  nuptial 
benedictions. 

The  'Curate'  must  have,  besides  his  own  registers, 
a  'Certificate  of  the  Banns  being  thrice  asked,  from 
the  other  Parish.'  Certificate  books  should  be  kept 
in  every  parish  for  this  purpose.  Marriage  by  licence 
{i.e.  by  an  episcopal  dispensation  from  the  publication 
of  the  Banns)  should  be  discouraged,  except  under 
special  circumstances. 

The  Solemnization  should,  if  possible,  be  immediately 
followed  by  the  Holy  Communion,  at  which  the  couple 
should  communicate.  '  It  is  convenient  [i.e.  proper]^ 
that  the  newly  married  persons  should  receive  the 
holy  Communion  at  the  time  of  their  Marriage,  or  at 
the  first  opportunity  after  their  Marriage.'  This  would 
fix  the  service  early  in  the  day,  whence  the  use  of  the 
term  Wedding  Breakfast,  the  fast  not  being  broken 
till   after   the   Communion.      In   any   case   afternoon 

1  '  Convenient"  had  a  stronger  meaning  than  now  in  1661,  when  it 
was  substituted— doubtless  to  avoid  scandals— for  the  '  must '  of  the 
earlier  rubric. 
402 


THE  SOLEMNIZATION  OF  MATRIMONY  403 

marriages  should  be  discouraged.^  Marriage  should 
also  be  discouraged  in  Lent,  and  as  far  as  possible  in 
other  times  prohibited  by  Church  law.^  These  times 
set  down  in  Almanacks  as  late  as  the  eighteenth 
century  are  given  in  Dr.  Legg's  Kalendar :  they  are 
not  the  same  as  those  now  set  forth  at  Rome. 

Before  the  service,  the  candles  are  lit,  and  two 
cushions  laid  before  the  altar  for  the  couple. 

If  the  service  is  choral,  the  priest  may  wear  a  cope  ^ 
as  well  as  his  white  stole*  (with  amice,  albe,  and 
fanon,^  if  he  is  to  say  the  Mass).  On  occasions  of  this 
kind  it  is  important  that  the  pomp  should  not  be  all  on 
the  secular  side.  The  priest  (preceded  by  a  boy  in  a 
surplice  holding  the  book,  in  which  is  a  slip  of  paper 
with  the  Christian  names  of  the  couple),  with  the 
assistant  clergy  (who  do  not  wear  stoles)  walking  before 
him,  preceded  by  verger,  cross,  taperers,  and  followed 
by  the  choir,  should  go  to  meet  the  bride  and  her 
attendants,  and  return  with  them  following  while  a 
hymn  is  sung.  The  distinction  between  prayers,  public 
addresses,  and  the  personal  addresses  ('speaking  unto 

1  By  the  Marriage  Act,  49  Vict.  c.  14,  marriages  may  be 
celebrated  between  8  A.M.  and  3  P.M.,  and  not  at  any  other 
time  of  the  day. 

2  Strictly,  a  dispensation  for  the  celebration  of  marriages  at  these 
times  is  required  from  the  Archbishop  of  Canterbmy,  though  '  in 
practice  both  the  law  and  the  dispensing  power  have  been  much 
ignored'  (Procter  and  Frere,  6zo,  q.v.  for  references;  for  instances, 
of.  Blunt  and  Phillimore,  ii.  5,  §  2).  Marriage  in  Lent  was  forbidden 
as  early  as  the  Council  of  Laodicea,  a.d.  365. 

3  E.g.  the  illustration  in  Mus.  Brit.  MS.  Royal,  14  E.  iv., 
reproduced  in  Cutt's  Parish  Priests,  410. 

"•  '  The  priest,  wearing  albe  and  stole,  met  the  man  and  woman  at 
the  church  door.  ,  .  .  But  it  is  certain  that  as  early  as  1472  the 
service  was  sometimes  begun  in  modern  fashion  within  the  body  of 
the  church  at  the  chancel  door.'— Pullan,  Hist,  B.C. P.,  219. 

^  Mis.  Her.,  437. 


404  THE  PARSON'S  HANDBOOK 

the  persons  that  shall  be  married ')  should  be  observed, 
as  in  Baptism. 

The  'friends  and  neighbours'  being  seated,  the 
bridegroom,  who  has  taken  up  his  position  with  the 
best-man  before  the  bride  came  up,  stands  on  her  right^ 
and  the  bride  on  his  left,  in  '  the  body  of  the  Church,' 
near  the  chancel  gates  being  the  most  convenient 
place.2  They  had  better  now  take  off  their  gloves. 
The  priest  stands  on  the  chancel  step  facing  them 
with  his  back  to  the  altar,  and  the  taperers  hold  their 
candles  on  either  side.  The  verger  stands  near  him, 
and  the  cross  is  rested  on  the  ground  behind  the  priest. 
The  best-man  stands  at  the  side  of  the  bridegroom, 
and  the  '  father  or  friend '  of  the  woman  at  that  of  the 
bride,  both  a  little  behind :  the  mother  often  wishes 
also  to  be  near  the  bride ;  and  the  bridesmaids  may 
stand  behind  the  group. 

The  priest  must  not  omit  any  part  of  the  Address. 
The  fact  that  mock  modesty  is  now  a  prevalent  disease 
gives  an  additional  reason  for  his  applying  this 
corrective.  At  the  words  'this  Man  and  this 
Woman '  in  the  Sarum  Manual  occurs  the  note  '  Hie 
respiciat  sacerdos  personas  suas';  the  priest  may 
therefore  turn  his  head  slightly  to  each  of  the  parties 
as  he  mentions  them.  The  charge  '  /  require '  is  said 
in  a  lower  voice  directly  to  '  the  persons  that  shall  be 
married,'  and  not  like  the  Address  to  the  congregation. 

After  the  Espousal  comes  the  Giving  Away  and 
Plighting.  The  priest  is  directed  to  receive  the  woman 
at  her  'father's  or  friend's  hands,'  and  then  'cause  the 
Man  with  his  right  hand  to  take  the  Woman  by  her 

1  The  ambiguity  of  our  rubric  is  made  clear  by  that  of  the  Sarum 
Manual,  '  Vir  a  dextris  mulieris,  et  mulier  a  sinistris  viri.' 

2  See  note  4  on  p.  403. 


THE  SOLEMNIZATION  OF  MATRIMONY  405 

right  hand,'  which  he  will  best  do  by  taking  her  hand 
from  that  of  the  father  and  placing  it  in  that  of  the 
bridegroom.!  Still  holding  her  hand,  the  bridegroom 
says  the  words  after  the  priest,  who  should  divide  them 
into  very  short  sentences.  The  priest  generally  has  to 
whisper  'loose  hands,'  and  to  see  that  the  woman 
takes  the  man's  right  hand  with  her  right  hand.  After 
she  has  said  the  words  after  the  priest,  he  may  have  to 
tell  them  again  to  loose  hands. 

The  best-man  has  meanwhile  got  the  ring  ready; 
this  he  hands,  together  with  the  fees,  to  the  bridegroom, 
who  lays  both  upon  the  book,  which  the  priest  holds 
out  to  him  open.  There  is  no  reason  why  the 
•accustomed  duty'  (substituted  for  the  spousal 
money  of  the  First  Prayer  Book)  should  not  be 
placed  on  the  book  with  the  ring,  as  our  rubric  directs. 
It  is  the  same  as  the  ancient  'tokens  of  spousage,'  as 
it  was  called  in  1549,^  and  the  delivery  of  it  is  a 
ceremonial  act,  which  it  is  unlawful  to  omit.  The 
verger  must  see  that  the  best-man  is  ready  with  the 
money  before  the  service  begins.  The  priest  hands 
the  fees  to  the  verger,  who  receives  them  in  a  bason 
or  bag. 

The  priest  then  gives  the  ring  to  the  bridegroom, 
who  at  once  puts  it  on  '  the  fourth  finger  of  the  Woman's 
left  hand,'  and  holds  it  there  while  he  says,  in  short 
sentences  after  the  priest  ('taught  by  the  Priest'), 
'  With  this  Ri?ig.'  They  then  loose  hands  and  'both 
kneel  down  '  (the  rest  all  remaining  standing),  while  the 

1  The  glove  is  not  removed  for  the  Plighting  in  the  case  of  a 
widow,  '  si  puella  sit,  discoopertam  habeat  nianum  :  si  vidua,  tectani.' 
—Man.  Sar. ,  56.  2  j-Ae  Two  Books,  353. 

3  Even  when  it  was  called  the  '  tokens  of  spousage '  it  was  customary 
to  give  it  to  the  priest  and  clerk  after  the  ceremony,  for  it  is  spoken 
of  in  1552  as  '  the  accustomed  duly  to  the  Priest  and  Clerk.' 


4o6  THE  PARSON'S  HANDBOOK 

priest  says  '  Let  us  pray '  and  the  prayer.  He  then 
stoops  down,  and  joining  'their  right  hands  together '^ 
says  '  Those  whofn.^ 

At  the  Blessing  '  God  the  Father '  (as  well  as  at  the 
final  Blessing  '  Almighty  God,  who ')  the  priest  makes 
the  sign  of  the  cross  according  to  the  First  Prayer 
Book. 2  This  ceremony,  not  being  'an  innovation,' 
should  not,  one  gathers  from  the  Lincoln  Judgement, 
be  'discontinued.' 

One  of  the  two  Psalms  ^  is  then  sung  in  procession 
to  the  altar,  the  priest  and  servers^  first;  the  married 
couple  (and  no  one  else  of  the  party)  follow  them, 
being  directed  what  to  do  by  the  verger.  Two 
chanters  (the  '  clerks '  of  the  rubric)  may  walk  behind 
the  priest.  The  priest  stands  on  the  foot-pace,  and 
does  not  turn  round  till  the  Gloria  is  finished. 

At  the  conclusion  of  the  Gloria,  the  bride  and 
bridegroom  kneel  '  before  the  Lord's  Table,'  on  their 
cushions,  which  should  he  side  by  side  at  or  near  the 
sanctuary  step.^  The  priest,  '  standing  at  the  Table,' 
on  the  foot-pace,  'and  turning  his  face  towards  them,' 
begins  the  Kyries.  All  sing  the  responses,  and  join 
in  the  Lord's  Prayer.  The  priest  remains  facing  west 
to  the  end,  and  the  couple  continue  to  kneel. 

1  The  practice  of  folding  the  ends  of  the  stole  over  the  hands  is  of 
doubtful  authority  even  in  the  Roman  Church.  'There  seems  no 
evidence  that  it  was  ever  done  in  England.'  (Dr.  Wickham  Legg  in 
S.P.E.S.  Trans,  iii.  169.) 

-  '  God  the  Father  bless  you.^  God  the  Son  keep  you,'  eic.—The 
Two  Books,  354.  '  Pour  upon  you  the  riches  of  his  grace,  sanctify 
and  "J"  bless  you.' — Ibid.  357. 

3  Beati  omnes  is  the  old  maiTiage  psalm.  The  second,  Deus 
misereatur,  was  added  in  1549  to  meet  those  cases  when  the  woman 
is  past  child-bearing.  -^  '  Cum  suis  minislvis.'— A/an.  Sar.,  60. 

5  'Tunc  prostratis  sponso  et  sponsa  ante  gradum  altaris.'— 
Man.  Sar.,  62. 


THE  SOLEMNIZATION  OF  MATRIMONY  407 

During  the  nuptial  Mass  they  kneel  ^  at  two  fald- 
stools at  the  south  side  of  the  sanctuary.^ 

The  priest  is  at  liberty  (indeed  he  is  expected  by 
the  rubric)  to  substitute  a  sermon — which  may  be  a 
very  short  nuptial  address — for  the  Exhortation.  If 
there  is  to  be  a  nuptial  Mass^  the  Sermon  or  Exhorta- 
tion will  be  delivered  after  the  Creed. 

If  two  priests  take  the  service,  they  should  not  chop 
it  about.  The  best  plan,  if  there  are  three  priests,  is 
for  one  to  take  the  whole  Office,  the  second  to  cele- 
brate the  Holy  Communion,  and  the  third  to  give  the 
Exhortation  or  Sermon.  If  there  is  no  Mass,  it  might 
be  allowable  for  one  to  take  the  first  part  of  the 
service ;  and  the  other  to  go  to  the  altar  for  the  last 
part,  the  first  priest  standing  at  one  side  in  the 
sanctuary,  and  facing  across  it ;  and  for  a  third  priest 
to  give  the  final  exhortation. 

A  little  book  of  directions  as  to  the  proper  filling  in 
of  registers  is  now  supplied  gratis  by  the  Registrar- 
General,  Somerset  House. 

1  'Cum  duobus  cereis  in  nianibus.' — Mis.  Her.,  441.  Sconces  or 
candlesticks  would  be  needed  on  which  to  rest  these  two  tapers. 

2  '  Finitis  orationibus  quae  dicebantur  super  eos  prostratos  ad 
gradum  altaris ;  et  introductis  illis  in  presbyterium,  scilicet  inter 
Chorum  et  altare,  ex  parte  ecclesiae  australi :  et  statuta  muliere  a 
dextris  viri,  videlicet,  inter  ipsum  et  altare:  incipiatur  officium.' — 
Man.  Sar.,  64. 

3  The  service  ends  abruptly  because  the  Eucharist  is  expected  to 
follow.  A  Mass  of  the  Holy  Trinity  was  used  at  weddings  in 
England. — Alts.  Sar.,  836. 


CHAPTER   XVI 

THE    VISITATION    AND    COMMUNION    OF   THE   SICK, 
AND    THE   CHURCHING   OF   WOMEN 

The  Visitation  of  the  Sick. — This  beautiful  Order  is 
not  used  or  known  enough  by  our  clergy.^  Nearly 
all  its  prayers  and  rubrics  are  to  be  found  in  the 
Sarum  Manual,  and  some  of  the  prayers  can  be  traced 
to  almost  primitive  times.-  It  is  a  solemn  rite,  which 
should  be  used  if  possible  as  a  preparation  for  Com- 
munion, and  does  not  seem  to  be  intended  as  a  rule 
for  use  in  its  entirety  more  than  once  in  an  illness. 
Even  when  it  is  not  advisable  to  use  it  in  full,  the 
prayers  will  still  be  found  invaluable ;  and  those  who 
visit  the  sick  should  know  them  by  heart. 

The  priest,  wearing  his  surplice  and  (if  he  is  to 
minister  the  Absolution  or  any  other  sacramental  rite) 
his  stole,^  comes  to  the  sick  man's  house,  and  says,  as 

1  '  When  any  person  is  dangerously  sick  in  any  parish,  the 
Minister  or  Curate,  having  knowledge  thereof,  shall  resort  unto  him 
or  her  (if  the  disease  be  not  known,  or  probably  suspected,  to  be 
infectious),  to  instruct  and  comfort  them  in  their  distress,  according 
to  the  order  of  the  Communion  Book.' — Cano7i  67.  'The  Com- 
munion Book '  was  at  this  time  a  name  for  the  Book  of  Common 
Prayer  ;  later  generations  seem  to  have  thought  of  it  as  a  Mattins 
and  Evensong  Book. 

2  Maskell,  Mon.  Rit.,  i.  cclxix,  80;  ill.  413. 

3  '  In  primis  induat  se  sacerdos  superpeUiceo  cum  stola,  et  in 
eundo  dicat  cum  suis  ministris  septem  psalmos  poenitentiales.' — Ordo 

408 


VISITATION  OF  THE  SICK  409 

the  door  is  opened,  ^  Peace  be  to  this  house,'  etc.  As 
soon  as  he  enters  the  sick-room  he  is  directed  to  kneel 
down  and  says  the  antiphon  '  Remember  not ' ;  after 
which  he  proceeds  with  the  office.  A  crucifix  may  be 
set  up  in  the  room  so  that  the  sick  man  can  look 
upon  it.i 

It  is  generally  most  convenient  for  the  priest  to  sit 
for  the  Exhortation.  The  rubric  directs  him  to  end 
the  Exhortation  at  ^everlasting  life,'  if  the  person  be 
'  very  sick.'  If  not,  he  may  proceed  with  the  remainder 
of  the  address.  It  must  be  remembered  that  after  the 
Declaration  of  Faith,  the  priest  is  told  to  exhort  the 
sick  person  to  repentance,  charity,  forgiveness,  making 
amends  for  injuries  done,  and  also  to  the  disposal  of 
his  goods  and  settling  of  his  debts.  The  next  rubric 
warns  the  Minister  not  to  omit  'earnestly  to  move 
such  sick  persons  as  are  of  ability  to  be  liberal  to  the 
poor.'  How  much  moral  and  material  good  has  been 
lost  through  our  neglect  of  this  rubric  !  If  we  taught 
our  people  better  how  to  die,  many  would  learn  better 
how  to  live. 

It  is  to  be  feared  that  the  next  rubric  has  also  been 
disobeyed  to  a  fearful  extent.  'Here  shall  the  sick 
person  be  moved  to  make  a  special  Confession  of  his 
sins,  if  he  feel  his  conscience  troubled  with  any  weighty 
matter.' 2  Owing  to  our  neglect  to  take  the  initiative, 
as  is  directed  here,  and  in  the  Communion  Office,  our 
people  mostly  die  with  their  consciences  perfectly  un- 

ad  Visit anduin  In^rmum.  {Man.  Sar.,  80.)  Confession  .iiul 
Unction  were  part  of  the  Office. 

*  '  Et  sciendum  est  quando  infirmus  debet  inungi,  offerenda  est  ei 
imago  crucifixi  et  ante  conspectum  ejus  statuenda.' — /iid.  85. 

-  This  direction  that  the  Minister  should  move  the  sick  man  was 
added  at  the  last  revLsion.  Before,  it  had  been  left  to  the  sick  person's 
own  initiative. 


4XO  THE  PARSON'S  HANDBOOK 

troubled,  their  sins  unrealised  and  unforgiven,  and 
sometimes  with  the  words  '  I  have  never  done  any- 
thing wrong  '  upon  their  lips. 

The  form  of  Absolution  here  given  is  the  form  which 
must  also  be  used  at  all  other  Confessions.^  It  is  an 
abridged  translation  of  that  in  the  Sarum  Order.2  It 
will  be  noticed  that  the  word  Minister  is  changed  to 
Priest  in  the  rubric  before  the  Absolution, 

The  Psalm  In  te  Domine  speravi,  with  its  antiphon 
Salvator  mutidi  salva  tios,  was  the  beginning  of  the 
office  of  Unction.  That  this  scriptural  rite  should 
have  been  omitted  in  deference  to  the  prejudices  of 
those  Reformers  who  followed  Scripture  only  so  far  as 
it  pleased  them,  is  intensely  to  be  regretted.  But  it 
must  be  remembered,  on  the  other  hand,  that  the  con- 
version of  Unction  into  a  rite  for  the  dying  is  a  serious 
abuse.^  In  primitive  times  it  was  used  for  the  sick, 
as  it  still  is  in  the  East ;  and  in  the  Sarum  Manual 
the  prayers  are  for  the  recovery  of  the  sick  person, 
and  it  is  directed  that  the  Unction  may  be  repeated. 
It  is  not  to  be  wondered  at  that  our  neglect  of  the 
ancient  practice  has  led  to  the  birth  of  new  Chris- 
tian sects,  which  are  based  upon  faith-healing,  and 
thus  (after  the  manner  of  sects)  emphasise  a  forgotten 
truth  of  the  Catholic  Church.  The  rite  of  Unction 
was  not  quite  lost  in  the  Scottish  Church  even  in  the 
eighteenth  century,  and  it  has  been  revived  with  the 
Bishop's  sanction  in  some  English  dioceses  of  late 
years. **  There  can  be  little  doubt  that  most  reason- 
able people  will  rejoice  when  all  the  Bishops  provide 
their  clergy  with   oil  for  a  purpose  that  is  in  accord 

1  '  And  the  same  form  of  absolution  shall  be  used  in  all  private 
confessions.' — First  Prayer  Book.  2  Mafi.  Sar.,  97. 

3  Cf.  Pullan,  Hisf.  B.C. P.,  227.  *  Ibid.  228. 


VISITATION  OF  THE  SICK  411 

both  with  the  New  Testament  and  modern  science. 
Nor  can  there  be  any  doubt  that  Unction  will  be 
very  largely  desired  by  devout  Christians  as  soon  as 
this  is  done  and  understood.  For  the  benefit  of 
those  who  have  permission  to  use  the  rite,  I  give  in  a 
footnote  the  form  of  the  First  Prayer  Book.^ 

If  Communion  is  to  be  given  at  the  Visitation,  the 
Order  may  be  finished  at  the  end  of  the  Collect,  O 
most  7nerdful  God,  and  the  priest  proceeds  at  once  to 
the  Communion.^ 

No  order  is  given  as  to  when  are  to  be  used  the 

1  It  occurs  immediately  after  the  prayer,  '  The  Almighty  Lord'  : — 

'  If  the  sick  person  desire  to  be  anointed,  then  shall  the  Priest 
anoint  him  upon  the  forehead  or  breast  only,  making  the  sign  of 
the  cross,  sa_\ang  thus  :  "As  with  this  visible  oil  thy  body  outwardly 
is  anointed,  so  our  heavenly  Father,  Almighty  God,  grafit  of  his 
infinite  goodness  that  thy  soul  inwardly  may  be  anointed  with  the  Holy 
Ghost,  who  is  the  spirit  of  all  strength,  comfort,  relief,  and  gladness. 
And  vouchsafe  for  his  great  fnercy  (if  it  be  his  blessed  will)  to  restore 
unto  thee  thy  bodily  health  and  strength,  to  serve  hitn  ;  and  send  thee 
release  of  all  thy  pains,  troubles,  and  diseases,  both  in  body  and  mind. 
And  hmvsoever  his  goodness  (by  his  divine  and  unsearchable  pro- 
vidence) shall  dispose  of  thee  ;  we,  his  unworthy  ministers  andse>vants, 
humbly  beseech  the  eternal  Majesty  to  do  with  thee  accordi?ig  to  the 
multitude  of  his  innumerable  mercies,  and  to  pardon  thee  all  thy  sins 
and  offences  committed  by  all  thy  bodily  senses,  passions,  and  carnal  affec- 
tions ;  who  also  vouchsafe  mercifully  to  grant  unto  thee  ghostly  strength, 
by  his  Holy  Spirit,  to  withstand  and  overcome  all  temptations  a?td 
assaults  of  thine  adversary,  that  in  no  wise  he  prevail  against  thee  ; 
but  that  thou  mayest  have  perfect  victory  and  triumph  against  the 
devil,  sin,  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  teigneth,  God,  world  without  end.  Amen." 
Usque  quo,  Domine  ?    Psalm  xiii." 

2  'When  the  sick  person  is  visited,  and  receiveth  the  holy  com- 
munion all  at  one  time,  then  the  Priest,  for  more  expedition,  shall 
use  this  order  at  the  visitation.  The  Anthem  Remember  not  .  .  . 
with  the  first  part  of  the  Exhortation,  and  all  other  things  unto  the 
Psalm  In  thee,  O  Lord.'  '  And  if  the  sick  desire  to  be  anointed,  then 
shall  the  Priest  use  the  appointed  prayer  without  any  Psalm.' — First 
Prayer  Book,  371, 


412  THE  PARSON'S  HANDBOOK 

four  occasional  prayers  ('  For  a  sick  child,'  etc.)  which 
were  tacked  on  in  1661.  All  may  be  used  at  the 
discretion  of  the  minister  in  the  sick-room,  and  the 
two  last  are  suitable  for  such  use  only;  but  the  two 
first  are  also  suitable  for  recitation  (in  the  natural 
voice)  after  Divine  Service,  when  special  prayer  for  a 
sick  person  is  desired,  and  for  this  there  is  some 
precedent.^ 

COMMUNION  OF  THE  SICK. 

In  the  ofifice  for  the  Communion  of  the  Sick  is  a 
special  Collect,  and  very  short  Epistle  and  Gospel. 
The  priest  is  told  in  the  rubric  to  begin  the  service 
here,  and  then  to  proceed  at  once  to  '  Ve  that  do  truly. ^ 
He  should  be  very  careful  not  to  confuse  the  sick  man 
by  any  unfamiliar  ceremonial. 

The  eucharistic  vestments  should  be  worn,  if  pos- 
sible, for  the  Communion,  but  as  it  is  often  not 
practicable  or  advisable  to  wear  them,  the  surplice 
and  stole  are  frequently  used  instead.  When  the 
chasuble,  etc.,  are  used,  a  special  set  of  linen  vest- 
ments should  be  kept  apart  for  sick  communion.  In 
many  cases  it  will  be  found  convenient  to  keep  a  plain 
stole  in  the  vestry  for  taking  out  to  people's  houses. 
For  the  Communion  a  table  should  be  got  ready  in 
the  house-  and  covered  with  a  clean  white  cloth  ;  on 
it  should  stand  a  crucifix  or  cross  and  two  lighted 
candles,  or  at  the  least  one  candle  without  a  cross. ^ 

1  In  the  seventeenth  century  part  of  the  visitation  service  was  some- 
times tluis  used.  (Blunt,  Hist.  B.  C.P. ,  470. )  There  is  one  injunction 
of  Bishop  Wren  allowing  it.     (Cardwell,  Doc.  Ann.,  ii.  203.) 

2  Not  necessarily  in  the  sick-room.     See  below. 

2  '  Having  a  convenient  place  in  the  sick  man's  house,  with  all 
things  necessary  so  prepared,  that  the  Curate  may  reverently  minister.' 
— Rubric. 


COMMUNION  OF  THE  SICK  413 

Care  should  be  taken  to  consecrate  only  as  much  as 
is  absolutely  necessary.  The  ablutions  should  be  con- 
sumed by  the  sick  person  if  possible,  and,  if  not,  may 
be  cast  on  the  fire.  The  rubric  demands  that  at  least 
two  persons  shall  communicate  with  the  sick  man. 

It  is  sometimes  absolutely  necessary  to  take  the 
Sacrament  out  of  church  to  a  sick  person's  house, 
either  because  of  infection,  or  because  of  numbers,  or 
because  of  extremity,  or  because  the  patient  cannot 
bear  the  time  needed  for  a  celebration;  often  three 
minutes  is  as  long  as  a  sick  man  can  endure,  while  the 
office  appointed  for  the  Communion  of  the  Sick  takes 
from  thirteen  to  fifteen  minutes.  The  priest  will  then 
wear  a  stole  (and  if  the  distance  be  not  far  a  surplice 
also),i  and  will  carry  the  pyx,  veiled."-  He  may  wear  a 
cloak  to  cover  all ;  and  if  a  server  can  walk  before  him 
with  a  lantern  it  is  better. 

The  practice  of  intinction,  i.e.  the  dipping  of  the 
Species  of  Bread  into  the  Chahce,  is  the  safest  and 
most  convenient  way  of  carrying  the  Blessed  Sacra- 
ment to  the  sick.  It  was  not  forbidden  in  the  West 
till  the  chalice  was  withdrawn  from  the  laity,  previous 
to  which  time  it  had  been  in  use  here ;  and  it  is  still 
the  universal  method  of  communicating  the  laity  in 
the  East.  As  the  withdrawal  of  the  Chalice  is  now 
unlawful  in  England,  it  is  right,  when  reservation  is 
allowed,  to  resort  to  the  method  of  intinction.  Indeed, 
it   does  not  depend   upon   reservation,    but   is   often 

'  Wilkins's  Concilia,  i.  579.  '  Et  nota  quod  sacerdos  in  infirmis 
communicandis  stola  induetur.'— yl/rt«.  Sar.,  113.  If  the  man  to  be 
communicated  is  also  a  priest,  he  too  will  have  a  stole  placed  over  his 
shoulders,  according  to  the  York  Manual  and  Sarum  Pontifical, 
'sacerdos  infirmus  et  communicandus  induetur  stola,' </?/.  in  ?wte  to 
above. 

2  See  e.g.  Mus.  Brit.  MS.  6  E.  vii.  (70),  reproduced  in  Cutts,  240. 


414  THE  PARSON'S  HANDBOOK 

equally  necessary  when  the  celebration  of  the  Eucharist 
is  in  the  sick  man's  room,  for  sometimes  a  patient 
cannot  lift  the  head,  sometimes  he  cannot  swallow, 
and  sometimes  there  is  danger  of  infection  from  the 
chalice.^ 

A  table  should  be  prepared  with  a  clean  cloth,  at 
least  one  candle,  and  the  cruets  for  the  ablutions.  On 
arriving  at  the  house  the  priest  should  say  ^  Fence  be  ^ 
as  in  the  Visitation.  He  lays  the  pyx  upon  the  linen 
cloth ;  and  then  should  be  said,  if  there  is  time,  the 
Confession,  Absolution,  Comfortable  Words,  Prayer  of 
Access,  Words  of  Administration,  Prayer  of  Thanks- 
giving, Blessing.  The  Comfortable  Words,  and  Prayers 
of  Access  and  Thanksgiving  might  be  omitted  in  cases 
of  necessity. 

In  all  cases  of  sick  communion  it  is  best  for  some 
one  who  knows  the  people  to  go  to  the  house  a  quarter 
of  an  hour  before  with  the  vessels,  bread,  water,  wine, 
linen,  and  candlesticks,  and  have  everything  ready  for 
the  priest  as  if  it  were  in  church.  It  is  often  very  dis- 
tressing to  the  sick  person  if  there  is  a  scramble  to  get 
things  straight  when  the  priest  has  arrived.  When  all 
is  in  order,  there  will  be  a  few  minutes'  quiet  time  of 
prayer  and  preparation  before  the  priest  comes. 

The  following  precautions  should  be  observed  with 
infectious  cases  : — 

Avoid  visiting  dangerous  cases  of  illness  with  the 
stomach  in  an  empty  condition,  or  with  the  lungs 
exhausted  by  a  quick  ascent  of  stairs.  Calmness  is  a 
great  safeguard.     So  are  a  biscuit  and  a  glass  of  wine. 

In  infectious  cases,  therefore,  it  is  obvious  that 
communion  except  with  the  reserved  Sacrament  is 
dangerous. 

1  Scudamore,  Not.  Eiich.,  703-7. 


COMMUNION  OF  THE  SICK  4x5 

In  all  infectious  cases  the  sick  person  should  con- 
sume all  that  remains  of  the  species  of  wine,  and 
should  also,  in  accordance  with  the  wise  ancient 
practice,  consume  the  ablutions.  When  he  cannot, 
then  any  that  remains  of  the  Sacrament  and  also 
the  ablutions  should  be  burnt  on  the  fire.  Indeed, 
in  all  sickness,  whether  infection  is  declared  or  not,  the 
sick  person  should  be  communicated  last,  as  the  rubric 
directs,  and  no  one  should  touch  the  chalice  after  him. 

In  cases  of  typhoid  and  all  throat  diseases  communion 
with  the  chalice  is  unsafe.  Care  is  especially  neces- 
sary, as  diphtheria  is  sometimes  called  by  a  milder 
name,  and  there  are  also  certain  virulently  infectious 
diseases  about  which  professional  etiquette  among 
doctors  enjoins  silence.  If  a  chalice  is  used  (and  a 
glass  one  is  best  for  this  purpose)  it  should  be  washed 
at  once  inside  and  out  with  water;  and  then  taken 
home  and  washed  in  a  solution  of  i  in  20  of  carbolic 
acid.  It  is  better,  however,  to  use  a  cheap  spoon,  and 
to  put  it  at  once  in  the  fire.  And  best  of  all  to  com- 
municate the  sick  man  by  intinction. 

The  cassock  is  an  ideal  protective  garment  from  the 
medical  point  of  view,  but  it  should  be  of  silk  or  other 
close  material.  Immediately  on  leaving  the  patient  it 
should  be  taken  off,  given  a  good  shake,  and  hung  in 
the  air  for  six  hours ;  and  the  parson  should  air  his 
clothes  by  a  short  walk.  Indeed,  he  should  never 
enter  his  own,  or  any  other  house,  until  he  has  thus 
aired  his  person. 

In  cases  of  virulent  infection  (such  as  smallpox, 
typhus,  or  scarlet-fever  in  the  peeling  stage),  the 
cassock  as  well  as  the  surplice  should  be  washed ; 
and,  if  a  stole  is  used,  it  should  be  of  linen,  so  that 
it  too  can  be  washed. 


4i6  THE  PARSON'S  HANDBOOK 

Silk  vestments  should  never  be  used  for  sick  com- 
munions. The  vestments  should  be  of  linen,  and 
always  washed  after  use.  As  violet  is  the  colour  for 
the  Visitation  and  Communion  of  the  Sick,  blue  linen 
would  be  a  good  material. 

The  priest  should  never  place  himself  between  an 
infectious  patient  and  the  fire ;  for  the  air  will  then  be 
drawn  over  his  person. 

He  should  not  inhale  the  breath  of  the  patient. 

He  should  not  keep  his  hand  in  contact  with  that 
of  the  patient. 

He  should  wash  his  hands  at  once  in  a  solution  of 
corrosive  sublimate,  having  first  removed  any  gold  or 
silver  rings.  Soloids  of  the  sublimate,  manufactured 
by  Burroughs  and  Welcome,  can  be  got  at  any 
chemist's ;  one  soloid  is  to  be  dissolved  in  a  pint  of 
water.  If  the  patient  has  coughed  any  matter  on  to 
the  priest's  face,  he  should  also  wash  his  face  in  the 
solution. 

He  should  never  eat  any  food  in  an  infectious 
house. 

When  he  is  much  among  infectious  cases,  as  during 
an  epidemic,  he  should  take  a  hot  bath  every  night, 
and  a  Turkish  bath  once  a  week. 

These  precautions  are  necessary,  not  only  for  his 
own  sake,  but  for  that  also  of  his  other  parishioners. 

THE  CHURCHING  OF  WOMEN. 

The  woman  to  be  churched  shall  come  into  the 
church  'decently  apparelled.'  This  at  least  as  late  as 
Charles  ii.'s  reign  meant  that  she  was  to  wear  the  white 
veil,  which  was  certified  by  the  bishops  a  little  earlier 
to  be  '  according  to  the  ancient  usage  of  the  Church 


THE  CHURCHING  OF  WOMEN         417 

of  England.' 1  Now  as  this  direction  was  inserted  in 
1 661,  there  is  no  doubt  as  to  its  meaning  that  the 
woman  is  to  wear  the  veil.-  Therefore  a  clean  linen 
veil  should  be  kept  by  the  verger  and  handed  by  him 
to  all  women  who  come  to  be  churched.^ 

She  is  to  '  kneel  down  in  some  convenient  place, 
as  hath  been  accustomed,  or  as  the  Ordinary  shall 
direct.'  The  most  accustomed  place  is  outside  the 
chancel  gates,  at  a  desk  or  on  the  steps  :  in  the  Prayer 
Book  of  1552  it  is  'nigh  unto  the  place  where  the 
table  standeth';  in  that  of  1549  it  is  'nigh  unto  the 
quire  door ' ;  in  both  it  is  '  some  convenient  place.' 

'Standing  by  her'  is  the  position  of  the  priest  in  the 
First  Prayer  Book.  He  should  stand  in  front  of  her, 
facing  west,  throughout  the  service.  He  should  wear 
the  vestments  of  whatever  service  is  to  follow,*  and  be 
accompanied  by  the  clerk  or  verger,  to  lead  the 
responses.  It  should  be  noted  that  the  rubric  directs 
the  Psalm  to  be  said  by  the  Priest,  and  not  in  the 
responsorial  way. 

The  best  time  for  Churching  is  immediately  before 
a  Celebration,  'and,  if  there  be  a  Communion,  it  is 
convenient    that    she  receive  the   holy   Communion.' 

1  Robertson  The  Liturgy,  22,7-^.     Book  of  Church  Law,  162. 

-  In  his  visitation  articles  of  the  very  year  1662,  Bishop  Cosin  asks, 
'  When  the  women  come  to  make  their  pubhc  thanksgiving  to  God, 
do  they  come  decently  veiled  ? ' —  Works,  iv.  516.  In  1637  Laud 
asked  whether  '  they  are  apparelled  with  a  fair  white  veil  of  linen 
cloth.' —  Works,  v.  449.     See  also  p.  160  of  this  handbook. 

3  I  would  suggest  that  the  veil  should  be  a  plain  square  of  very  thin 
linen,  hemmed,  about  4  feet,  put  over  the  bonnet,  and  falling  lightly 
all  round  the  head  and  face. 

*  In  1605  the  '  Cheque-Book '  of  the  Chapel  Royal  tells  us  that  at 
the  Churching  of  the  Queen,  the  service  was  taken  by  '  the  Bishop  of 
Canterbury,  being  assisted  by  Mr.  Deane  of  the  Chappell  (and  both 
in  rich  copes).'  A  stole  should  not  be  worn  unless  the  priest  is  in 
Eucharistic  vestments. 

2  I) 


4i8  THE  PARSON'S  HANDBOOK 

This  is  why  the  office  ends  abruptly :  it  is  meant  as  a 
prelude  to  the  Lord's  Supper.  The  clergy  should  take 
pains  to  induce  women  to  be  churched  in  this  way, 
and  to  make  their  communion  at  the  service  that 
should  follow.  On  these  occasions  the  first  Psalm, 
Dilexi  Quoniam,  is  the  more  appropriate. 

By  the  bishops  of  the  sixteenth  and  seventeenth 
centuries  penance  was  first  required  in  the  case  of  an 
unmarried  woman ;  and  the  Anglican  divines  at  the 
Savoy  Conference  declared  that  '  she  is  to  do  her 
penance  before  she  is  churched.'  ^ 

At  the  end  of  the  service  the  woman  'must  offer 
accustomed  Offerings.'  The  priest  had  better  have  a 
bason  or  bag  by  him  for  this  purpose.  The  offerings 
are  for  the  priest  himself,  like  the  '  accustomed  duty ' 
at  weddings. 2  They  should,  of  course,  not  be  presented 
at  the  altar  unless  the  Eucharist  is  to  follow,  in  which 
case  they  might  be  placed  on  the  credence  till  the  alms 
are  collected  at  the  Offertory,  and  then  offered. 

The  second  Psalm,  Nisi  Dominus,  should  not  be 
used  if  the  woman  has  lost  her  child. 

1  Cardwell,  Conferences,  362. 

2  '  She  .  .  .  payeth  to  the  curate  his  accustomed  duty.  ...  It  is 
a  portion  of  the  pastor's  hving  appointed  and  hmited  unto  him  by  the 
church.'— Whitgift,  Works,  ii.  559. 


CHAPTER  XVII 

THE   BURIAL   OF  THE   DEAD 

In  nothing  is  reform  more  needed  than  in  the  manner 
of  conducting  funerals.  The  unutterably  horrible 
customs  of  fifty  years  ago  are  not  yet  by  any  means 
extinct ;  and  our  more  decent  modifications  of  them 
still  leave  very  much  to  be  desired. 

One  principle  which  will,  I  think,  commend  itself 
to  all  who  live  among  the  poor,  as  well  as  to  those 
who  live  among  the  rich,  is  the  reduction  of  secular 
pomp. 

To  secure  this,  another  principle  is  needed,  the 
increase  of  sacred  pomp.  Something  there  must  be 
at  these  sad  occasions;  and,  if  the  Church  does  not 
supply  what  the  mourners  crave  for,  the  world  will 
step  in  vrith  the  miserable  trappings  of  its  pride.  It 
must  be  within  the  experience  of  every  parson  that 
even  those  who  dislike  *  ritual '  on  other  occasions  are 
most  grateful  for  its  comfort  at  this  time,  when  comfort 
is  so  much  needed. 

But  the  Church's  pomp  should  not  be  copied  from 
that  of  the  world,  as  now  happens  abroad,  where  the 
undertakers  are  allowed  practically  to  take  over  the 
church  for  the  day. 

Black   is  the  liturgical  colour  for  these  occasions. 


420  THE  PARSON'S  HANDBOOK 

But  this  does  not  mean  that  the  church  should  be 
given  up  to  the  trappings  of  undertakers.  The  vest- 
ments should  be  black  (except  for  a  child  under  seven 
years  of  age,  when  white  may  be  used^);  though  there 
were  many  exceptions  to  this,^  blue  copes  were  common, 
and  violet  {i.e.  dark  blue)  was  regarded  as  a  form  of 
black.  But  the  church  itself  should  be  left  as  usual, 
only  the  frontal  being  changed  to  black  or  violet ; 
and  the  pall,  as  we  have  seen,^  may  be  of  many 
colours.  Apparels,  too,  need  not  be  changed,  so  long 
as  they  go  with  the  vestments.  There  is  no  authority, 
so  far  as  I  know,  for  the  use  of  any  different  kind  of 
wax  for  funerals.* 

The  passing  bell  should  always  be  rung  before  and 
not  after  death ;  the  reason  of  this  ancient  custom  being 
that  the  faithful  may  pray  for  the  dying  person.  Canon 
67  orders  : — 'When  any  is  passing  out  of  this  life  a  bell 
shall  be  tolled,  and  the  Minister  shall  not  then  slack 
to  do  his  last  duty.  And  after  the  party's  death,  if  it 
so  fall  out,  there  shall  be  rung  no  more  than  one  short 
peal,  and  one  other  before  the  burial,  and  one  other 
after  the  burial.' 

Therefore  the  custom  of  tolling  the  bell  for  any 
length  of  time  before  the  funeral  is  not  authorised.  It 
would  seem  best  only  to   toll   it  from   the  time  the 

1  Legg,  Kalendar,  1900  (Oct.). 

2  In  the  pictures  mentioned  by  Mr.  Sancroft  Randall  in  his  Cere- 
monial Connected  with  the  Bu7-ial  of  the  Dead  the  following  colours 
occur : — blue  copes,  blue  copes  and  one  purple,  bright  red  and  blue 
copes,  black  chasuble  (with  one  chanter  in  black  cope  doubled 
blue,  and  the  others  in  blue  powdered  with  gold),  cloth  of  gold 
chasuble,  red  curtains  to  altar  and  bare  altar,  blue  frontal  with  gold 
frontlet.  In  Mr.  St.  John  Hope's  Inventories  {S.P.E.S.  Trans,  ii. ) 
the  following  funeral  colours  (mostly  of  chasubles,  sets  of  vestments, 
and  copes)  occur  : — 25  of  black,  6  of  blue,  3  of  purple,  i  of  '  violet,'  2 
of  green,  2  of  white.  ^  See  p.  158.  *  See  p.  159. 


THE  BURIAL  OF  THE  DEAD  421 

funeral  procession  nears  the  churchyard  gate  until  it 
enters  the  porch.  A  handbell  may  well  be  rung 
before  the  funeral  procession,  in  accordance  with 
ancient  custom,  from  the  moment  it  leaves  the  house. 

A  pall  should  always  be  used,  and  the  coffin  ought 
never  to  be  carried  through  the  streets,  or  into  church, 
uncovered.  The  pall  should  be  the  property  of  the 
church  and  not  of  the  undertaker.  The  use  of  flowers 
is  to  be  deprecated.^  The  fashion  of  covering  the 
coffin  with  flowers  seems  to  have  come  in  because  of 
the  absence  of  the  pall ;  the  natural  desire  to  provide 
the  coffin  with  some  sort  of  veil  found  its  outlet  in 
this  way.  Now  the  pall  has  been  removed  owing  to 
the  undertakers  wishing  to  display  their  hideous 
polished  wood  and  brass  fittings,  and  we  must  insist 
on  its  use.  Few  people  will  desire  to  use  flowers, 
when  once  they  have  seen  such  a  beautiful  and  costly 
pall  as  every  church  ought  to  possess. 

In  church  all  will  be  ready  ;  the  altar-candles  lit 
(whether  there  is  to  be  a  Mass  or  not),  and  the  funeral 
candlesticks  standing  in  their  place  before  the  chancel 
steps.  Incense  should,  if  possible,  always  be  used  at 
funerals.  The  clerk  will  have  the  funeral  cross  ready 
if  there  be  one ;  if  not,  then  the  Lenten  cross,  or  the 
ordinary  processional  cross  if  there  be  but  one  in  the 
church.  The  torchbearers  will  use  their  ordinary 
torches,  unless  they  have  lanterns,  which  are  more 
convenient  for  out-door  processions.  ^ 

At  the  first  stroke  of  the  bell,  the  procession  will 
leave  the  church,  so  as  to  arrive  at  the  gate  of  the 

1  There  is  an  exception, — '  It  was  the  sweet  old  English  custom  for 
each  mourner  to  carry  a  sprig  of  rosemary,  an  emblem  of  the  Resur- 
rection. This  was  general  in  the  seventeenth  century." — Pullan,  Hist. 
B.C. P.,  240.     How  different  is  the  modern  use  from  this  ! 


422  THE  PARSON'S  HANDBOOK 

churchyard  as  the  funeral  procession  enters.  It  will 
go  in  the  usual  order/ — clerk  with  cross,  taperers  with 
candles,  thurifer,  sub-deacon,  deacon  (book-boy,  if  he 
is  wanted),  priest,  choir. 

"Whether  there  is  to  be  an  administration  of  the 
Lord's  Supper  or  not,  the  proper  dress  of  the  priest  is 
the  amice  and  albe,  and  this  is  the  dress  also  of  all 
the  other  ministers.^  Properly,  the  choir  ought  to 
wear  the  cappa  nigra  or  black  cloak  over  their 
surplices,^  and  the  priest  might  wear  the  same  for 
protection  over  his  albe,  or  a  silk  cope  (black,  blue,  or 
of  some  other  colour). ^     Black  apparels  might  be  worn 

1  '  Eodem  modo  ordinetur  processio  sicut  in  simplicibus  dominicis, 
praeter  quod  in  hac  processione  sacerdos  et  ministri  ejus  in  albis  cum 
amictibus  induti  incedant :  chorus  autem  in  cappis  nigrisquotidianis.' 
There  is  some  emphasis  on  the  priest's  albe  here,  as  it  occurs  in  the 
Contfiiejidatio  Animarum  before  the  Office  of  the  Dead,  and  not  in 
connection  with  Mass. — Alan.  Sar.,  137. 

2  See  above ;  also  Cztst.,  25. 

3  The  cope  is  not  mentioned  at  the  Commendatie;  and  its  absence 
is  noted  in  the  first  rubric  of  the  Inluimatio  Defuncti.  '  Post  missam 
accedat  sacerdos  ad  caput  defuncti,  alba  indutus,  absque  cappa 
serica. ' — Man.  Sar. ,  142.  But  in  the  York  Manual  the  priest  is  men- 
tioned as  putting  on  a  cope  after  the  Mass  :  '  Post  missam  sacerdos 
in  albis  et  capatus  solus  capa  serica  cum  suis  in  albis  aspergat  et 
incenset  corpus '  {Ma?i.  Etor.,  92);  and  in  most  old  illustrations  he 
wears  a  cope  at  the  graveside.  E.g.  : — In  Mus.  Brit.  MS.  Egerton, 
2019  (f.  142),  both  the  priest  and  the  ministers  who  hold  the  cross 
and  holy  water  by  the  graveside  wear  copes  of  black  with  gold 
orphreys;  in  Mus.  Brit.  MS.  Add.,  25695  (f.  165),  the  priest  (who 
has  an  almuce  over  his  head),  the  minister  who  holds  the  cross,  and 
the  minister  with  the  holy  water,  all  wear  blue  and  gold  copes. 

Copes  too  are  common  in  old  representations  of  the  Office  for  the 
Dead  within  the  choir.  E.g.  : — Mus.  Brit.  M.S.  Egerton,  1070  (f.  117), 
one  bright  red  and  two  blue  and  gold  copes  ;  also  the  reproductions 
in  English  Altars  (Alcuin  Club),  viii.  2,  and  xii.  2.  The  stole  was 
worn  for  the  sprinkling  {.Man.  Sar.,  139)  and  of  course  for  Mass; 
but  there  is  no  reason  for  its  use  when  there  is  neither  aspersion  nor 
Mass.  I  conclude  that  the  priest  should  never  wear  a  surplice,  but 
always  an  albe  (the  stole,  fanon,  and  chasuble  being  put  on  together 


THE  BURIAL  OF  THE  DEAD  423 

with  the  amices  and  albes,  or  else  they  might  be  with- 
out apparels.^ 

All  may  wear  their  caps  for  that  part  of  the  service 
which  is  out  of  doors  (the  academical  hood  does  not 
make  good  head-gear);  but  whenever /;-fl)'frj  are  said, 
the  cap  should  be  taken  off,  and  the  head  left  bare  or 
covered  with  the  coif  only. 

The  mourners  and  choir  may  all  carry  torches  if  it 
is  desired.  Anciently,  the  chief  mourners  wore  black 
cloaks  and  hoods,-  of  which  the  black  cloaks,  scarves, 
and  hat-bands  that  were  still  worn  in  the  middle  of 
the  nineteenth  century  are  supposed  to  be  the  ugly 
survival.^ 

'  The  Priest  and  Clerks  meeting  the  Corpse  at  the 
entrance  of  the  Churchyard,  and  going  before  it  either 
into  the  Church,  or  towards  the  Grave,  shall  say,  or 
sing,'  the  opening  Sentences.     The  rubric  does  not 

— after  the  choir  office— when  there  is  a  Mass),  and  that  there  is  no 
need  for  him  to  wear  a  cope,  though  he  may  do  so  if  he  desires. 
Presumably  he  might  for  convenience  retain  the  stole  after  the  Mass 
for  the  last  office  at  the  grave-side. 

1  In  Plate  ii.  of  this  handbook  the  priest  has  gold  apparels  and  a 
chasuble  of  gold.  In  some  illuminations  no  apparels  are  shown.  The 
following  description  of  an  illumination  in  Mus.  Brit.  MS.  Slo. ,  2468 
(f.  115),  may  be  of  interest :— Mass  '  corpore  presenti ' :  priest  in  bright 
red  and  gold  chasuble  with  gold  apparels  ;  frontal  and  upper  frontal 
of  blue  and  gold,  frontlet  of  gold  ;  fair  linen  to  ground  at  ends  of 
altar,  but  not  hanging  over  at  all  in  front ;  wooden  book-desk  ;  long 
corporal  turned  over  chalice ;  no  altar  cross ;  two  golden  candle- 
sticks on  altar  ;  a  third  taper  held  by  the  collet,  who  wears  large 
surplice  over  red  cassock ;  chanter  in  rich  blue  and  gold  cope, 
reading  from  wooden  desk  fixed  to  choir-stalls  ;  herse-cloth,  blue  and 
gold  with  red  and  gold  cross— round  it  are  seven  golden  candlesticks, 
three  at  each  side,  and  one  at  the  head ;  mourners  in  black  cloaks 
and  hoods. 

2  E.g.  Plate  II.  This  custom  survived  the  Edwardian  changes  ; 
the  same  cloaks  and  hoods  may  be  seen  in  the  pictures  of  Queen 
Elizabeth's  funeral  in  the  Brit.  Mus.  MS.  Rothschild,  xv. 

^  Rock,  Church  of  uur  Fathers,  ii.  469. 


424  THE  PARSON'S  HANDBOOK 

sanction  the  priest  meeting  the  Corpse  within  the 
church  door,  which  is  a  mutilation  of  the  appointed 
ceremonial ;  ^  but  it  does  allow  of  the  corpse  not  being 
taken  into  the  church  at  all,  apparently  if  sanitary 
reasons  make  this  necessary.  The  order  of  the  pro- 
cession should  be  servers,  priest,  choir,  the  coffin,  the 
mourners  following  behind. 

'  After  they  are  come  into  the  Church,  shall  be  read 
one  or  both  of  these  Psalms  following.'  It  would 
seem,  therefore,  that  the  Psalm  or  Psalms  should  be 
commenced  as  soon  as  the  procession  has  entered  the 
church :  this  is  certainly  more  convenient  and  less 
gloomy  than  for  the  procession  to  go  up  the  alley  in 
silence.  The  Psalm  Domi?ie  Refugium  is  most  suitable 
for  an  aged  person. 

The  choir  will  go  straight  into  the  chancel,  and  the 
clerk  will  put  down  his  cross  against  the  sanctuary  wall. 
The  coffin  will  be  laid  on  the  bier  outside  the  chancel 
gates  between  the  candles,  its  foot  to  the  east,  the 
bearers  going  to  the  side.  The  priest  or  minister  will 
read  the  lesson  from  the  choir,  facing  the  people. 

If  there  is  to  be  a  Eucharist,  which  is  most  desirable, 
the  celebrant  may  prepare  himself  while  the  Lesson  is 
being  read.  The  Lesson  should  be  read  just  as  it 
stands,  sine  titulo  and  sine  conclusione. 

For  the  Lord's  Supper  the  priest  will  put  on  a 
chasuble,  stole,  and  maniple,  and  the  deacon  and  sub- 
deacon  tunicles,  etc.^  These  may  be  of  black  or  some 
other  colour.    After  the  Mass,  the  chasuble  and  tunicles 

1  One  of  Cosin's  MS.  articles  (1627)  inquires, — 'Whether  doth  your 
Minister  burie  the  dead  according  to  the  fulle  forme,  manner,  and 
rites,  prescribed  in  the  Book,  meeting  the  corps  at  the  Church-stile, 
and  in  his  Surplice?' 

~  Dalmatics  and  tunicles,  though  not  used  at  ordinary  requiems, 
are  worn  when  the  body  is  present.     '  In  Commemoratione  animarum 


THE  BURIAL  OF  THE  DEAD  425 

are  taken  off,  and  copes  may  be  worn  in  their  stead,  if 
desired.^ 

Collects,  Epistles,  and  Gospels  can  be  found  in  my 
English  Liturgy-.  For  infants,  the  Collect,  Epistle,  and 
Gospel  for  Michaelmas  are  suitable.  The  Introit  in 
the  First  Prayer  Book  was  Ps.  42,  Queinadmodum  (not 
omitting  the  Gloria).  The  Dies  Irae  (A.  and  M.  393) 
was  sometimes  sung  as  a  Sequence  before  the  Gospel- 
Incense  should  be  used ;  and  the  coffin  censed  by  the 
deacon  during  the  Introit,  before  the  Gospel,  and  after 
the  censing  at  the  Offertory.^ 

At  the  end  of  the  Eucharist,  or  of  the  Lesson  if 
there  be  no  Eucharist,  the  procession  goes  to  the 
grave,  in  the  same  order  and  vestments  as  before. 
Psalm  114,  /;/  exiiu  Israel,  may  be  sung  as  the  pro- 
cession goes,  and  if  there  is  time  Psalm  25,  Ad  te 
Dojnine  also,  or  other  appropriate  psalms."* 

From  ancient  times  graves,  like  churches,  have  been 
orientated,  and  the  body  laid  with  the  feet  towards  the 
east.^     Priests  should  be  buried  in  the  same  way;  to 

et  in  missis  pro  corpore  presenti  et  in  anniversario  episcoporum, 
dalmaticis  et  tunicis  induantun' — Sarum  Gradtial,  qu.  Mis.  Sar.,  i  n. 

1  According  to  York,  but  not  according  to  Sarum.    See  note,  p.  422. 

2  It  is  called  '  Prosa  pro  defunctis  qui  voluerit'  in  Mis.  Sar.,  884*. 
a  Mis.  Sar.,  861.* 

■*  '  Hie  deportetur  corpus  ad  sepulchrum  cantore  incipiente,  Ant. 
In  paradisum,  Ps.  In  exitu  Israel  de  ^gypto.  Alius  psalmus  si 
tantum  restat  iter,  scilicet.  Ad  te,  Domine,  levavi  animam  meant. 
Finito  psalmo  vel  psalmis,  dicatur  iste  versus,  Requiem  aeiernain 
dona  eis,  Domine :  et  lux  perpetua  Inceat  eis.  Deinde  repetatur 
antiphona,  I?t  paradisum  deducant  te  angeli,  in  siiuvi  conventum 
suscipiant  te  martyres,  et  ferducant  te  in  civitatem  sanctani  Hieru- 
salem'—Man.  Sar.,  146.  The  other  psalms  used  at  various  places  in 
the  old  office  are:  136,  107,  42,  132,  139,  Benedictus,  148,  149,  150, 
130,  and  the  other  Penitential  Psalms. 

!»  '  Is  the  grave  made  east  and  west?  Is  the  body  buried  with  the 
head  to  the  west?' — Bishop  Montague,  Vis.  Art.,  Tit.,  vi.  27. 


426  THE  PARSON'S  HANDBOOK 

lay  them  with  their  feet  towards  the  west  is  a  Roman 
innovation.^ 

It  seems  generally  most  convenient  ^  for  the  cross- 
bearer  to  stand  at  the  foot  of  the  grave,  looking  west, 
and  the  priest  to  stand  at  the  head  looking  east ;  the 
torchbearers  holding  their  torches  on  either  side  of  the 
priest's  book,  the  thurifer  standing  near  the  grave,  the 
choir  and  the  mourners  grouping  themselves  as  may  be 
most  convenient. 

*  While  the  Corpse  is  made  ready  to  be  laid  into  the 
earth,  the  Priest  shall  say,  or  the  Priest  and  Clerks 
shall  sing,'  the  Anthem,  ^  Man  that  is  born.^  It  is 
clear  from  the  next  rubric  that  the  body  must  also  be 
lowered  into  the  grave  during  this  Anthem :  the  men 
must  therefore  be  taught  not  to  wait  till  the  Anthem  is 
finished,  as  they  sometimes  do. 

As  soon  as  the  Anthem  is  finished,  'then,  while  the 
earth  shall  be  cast  upon  the  Body  by  some  standing 
by  [not  by  the  priest],  the  Priest  shall  say '  the  Com- 
mendation. Anciently  the  earth  was  strewn  in  the 
form  of  a  cross. ^  It  is  still  the  custom  to  cast  it  in 
thrice.  The  verger  or  sexton  should  be  instructed  to 
cast  the  earth  in  the  form  of  a  cross ;  sprinkling  it  first 
along  the  coffin  from  the  head  to  the  midst,  then  from 
the  foot  to  the  midst,  and  the  third  time  completing 
the  cross  by  sprinkling  the  earth  across  the  coffin  in  the 
midst.     The  rubric  does  not  say  this  is  to  be  done  at 

1  '  This  practice  seems  not  to  be  ordered  in  the  Roman  books  until 
the  pubHcation  of  the  Rituals  of  Paul  v.  early  in  the  seventeenth 
century."  See  for  the  explanation,  Wickham  Legg,  Kalendar,  Nov. 
1900. 

2  It  appears  from  old  pictures  that  anciently  the  clergy  and  servers 
stood  at  the  side  of  the  grave  in  no  set  order. 

3  '  Executor  officii  terram  super  corpus  ad  modum  crucis  ponat,  et 
corpus  thurificet  et  aqua  benedicta  aspergat.' — Man.  Sar.,  152. 


THE  BURIAL  OF  THE  DEAD  427 

the  words  'earth  to  earth,'  etc. ;  but  rather  that  it  is  to 
be  done  in  such  a  slow  and  deUberate  manner  as  to 
last  during  the  whole  Commendation. ^ 

Then  follows  the  singing  or  saying  of  the  second 
Anthem,  All  join  in  the  Paternoster,  and  might  sign 
themselves  at  the  Grace.  The  De  Frofundis  (Ps.  130) 
may  be  sung  in  returning,  and  also  the  six  other 
Penitential  Psalms.^  At  the  burial  of  an  infant,  Ps.  11 3 
{Laiidate,  pueri),  and  Ps.  148  {Laudate  Doniinuvi)  are 
suitable. 

In  towns,  where  there  is  no  churchyard,  and  the 
interment  has  to  be  in  a  distant  cemetery,  the  first  part 
of  the  service  down  to  the  end  of  the  Lesson  should  still, 
if  possible,  be  said  in  the  parish  church.  The  bearers 
will  then  remove  the  coffin  at  the  conclusion  of  the 
Eucharist,  or  of  the  Lesson  if  there  be  no  Eucharist. 
No  part  of  the  office  should  be  said  more  than  once. 

Loyalty  to  the  Prayer  Book  does  not  prevent  our 
desiring  its  enrichment  under  'lawful  authority';  in- 
deed, the  Prayer  Book  would  be  a  unique  liturgical 
phenomenon  if  it  precluded  authorised  additions,  for 
such  enrichment  is  in  accordance  with  the  constant 
practice  of  the  Church  Universal,  so  that  it  be  not 
done  unlawfully.      Many  bishops  now  allow   special 

1  The  present  custom  of  emphasising  the  words  earik,  ashes,  and 
dtisl,  seems  to  be  the  result  of  that  paganism  which  grew  up  naturally 
as  prayer  for  the  departed  died  out.  The  cross  of  earth  should  rather 
mark  the  thought  of  Resurrection  in  Christ,  which  is  the  thought  of 
the  Commendation :  the  earth  might  therefore  be  cast,  first  between 
Forasmuci!  andgrotrnd;  secondly ,  between  earth  aud  C/iris(  ;  thirdly, 
completing  the  cross,  between  who  and  himself.  In  a  cemetery,  where 
there  is  no  proper  official,  this  last  office  might  well  be  done  by  one 
of  the  mourners. 

2  '  Postea  revertentes  clerici  de  tumulo,  dicant  scptem  psalmos 
penitentiales,  vel  psalmum,  De  Profundis,  cum  antiphona,  Requiem 
aeteniam.' — Man.  Sar.,  157. 


428  THE  PARSON'S  HANDBOOK 

Collects,  Epistles,  and  Gospels  for  funerals,  and  in 
this  they  have  not  only  the  sanction  of  the  Prayer 
Book  of  1549,  but  also  of  the  Latin  Prayer  Book  of 
1560,1 — not  to  mention  that  of  extreme  antiquity.  In 
places  where  such  are  not  yet  authorised  the  priest 
would  have  to  use  the  Collect,  etc.,  for  the  day,  and  in 
such  case  he  would  wear  vestments  of  the  colour  of 
the  day,  though  the  altar  might  still  be  vested  in  the 
funeral  colour.^ 

A  second  Collect,  Epistle,  and  Gospel  are  needed  ^ 
when  the  Lord's  Supper  is  celebrated  for  the  Departed 
at  times  when  there  is  no  funeral.  It  may  be  men- 
tioned that  the  fancied  restrictions  as  to  the  days  when 
such  services  may  be  held  have  no  English  authority. 
They  may  be  held  on  any  day  in  the  year,  so  that  the 
service  proper  to  the  day  is  also  used  when  such  a 
service  is  appointed.* 

1  In  addition  to  this  an  Office  for  the  Dead  was  drawn  up  in  1559, 
and  used  at  the  death  of  Henri  11.  by  Archbishop  Parker.  The  Office 
drawn  up  at  the  death  of  Queen  Victoria  will  be  remembered  by  all. 
Now  that  '  Memorial  Services '  have  become  universal,  it  is  much  to 
be  desired  that  an  Office  should  be  drawn  up  by  competent  liturgio- 
logists  and  issued  by  authority. 

"  A  very  common  arrangement  of  coloiu  in  old  times,  to  judge  by 
the  illuminations,  e.£:  p.  423,  note  2. 

3  These  are  supplied  in  my  English  Liturgy. 

■*  Even  at  Christmas  and  Easter  time,  when  there  was  no  '  missa 
pro  defunctis  ifi  capitulo,^  there  was  a  Celebration  at  the  high  altar  or 
some  other  altar  when  the  body  was  present  or  on  the  anniversary  of 
a  bishop.— M?5.  Sar.,  860".  {Cons.,  loi,  adds  the  trental,  and  omits 
the  restriction  as  to  bishops.)  Comp.  Mis.  Westm.  'In  tempore 
paschali  pro  defunctis '  :  and  C.  Wordsworth  Notes,  '  A  Mass  for 
Canons  departed  was  said  every  day  (except  perhaps  Maundy  Thurs- 
day, and  Good  Friday).'  Instances  of  Requiems  being  said  in  College 
Chapels  every  day  (always  with  the  exception  of  Good  Friday  and  of 
that  day  onl}')  are  given  by  Mr.  Atchley  in  the  Church  Times,  Feb.  i, 
1901.  In  parish  churches,  of  course,  they  would  not  be  so  frequent, 
but  in  no  case  could  there  be  any  day  forbidden  except  Good 
Friday. 


THE  BURIAL  OF  THE  DEAD  429 

Monuments, — There  are  few  churchyards  that  have 
not  been  spoiled  by  ill-chosen  monuments.  In  the 
Middle  Ages  (when,  by  the  way,  the  dead  were  in- 
finitely better  remembered  than  at  the  present  day), 
there  were  few  monuments  in  the  churchyard,  and 
those  generally  of  a  simple  kind,  such  as  a  small 
wooden  cross  with  a  plain  coping.  In  more  recent 
times  appeared  plain  head-stones,  at  first  often  of  a 
beautiful  type,  and  also  monuments  of  great  ugliness 
and  pretension.  It  may  be  questioned,  however, 
whether  even  in  the  worst  period  of  Georgian  pagan- 
ism, the  appearance  of  our  churchyards  was  half  as 
bad  as  the  ostentation  of  the  last  thirty  years  has 
made  it. 

This  is  mainly  due  to  the  fact  that  people  will  not 
be  contented  with  the  use  of  ordinary  stone,  but  desire 
memorials  of  marble  and  granite.  Now,  polished  granite 
is  bad  enough  as  a  rule ;  but  marble  is  far  worse.  It 
is  utterly  out  of  character  with  its  surroundings,  and 
stands  out  in  glaring  consequence,  refusing  to  blend 
with  the  quiet  grey  stone  of  the  church  behind  it. 
As  it  is  nearly  always  ill-proportioned,  clumsy,  and 
badly  lettered,  this  wretched  prominence  is  the  more 
unfortunate ;  and  in  our  climate,  marble  becomes  more 
harsh  and  dismal  in  colour  every  year.  A  modern 
churchyard  gives  the  most  wretched  impression  of  com- 
petitive self-advertisement ;  and  is,  I  venture  to  think, 
in  spite  of  the  obtrusive  use  of  the  cross  in  our 
monuments,  far  more  out  of  harmony  with  the  Chris- 
tian spirit  than  were  the  quiet  head-stones  and  occa- 
sional square  enormities  of  our  grandfathers.  There 
should  be  a  large  churchyard  cross  in  every  burial- 
place,  and  when  this  is  done  there  is  no  need  to  repeat 
the  sacred  symbol  over  every  grave.     The  older  type 


430  THE  PARSON'S  HANDBOOK 

of  carved  head-stone  is  much  to  be  recommended,  and 
I  am  inclined  to  question  the  propriety  of  using  any  but 
wooden  and  iron  crosses  (or,  at  the  most,  small  stone 
crosses,  not  of  the  conventional  shape)  for  individual 
graves ;  for  the  Holy  Cross  is  not  a  memorial  of  the 
dead,  and  that  cross  or  crucifix  which  belongs  to  the 
churchyard  should  stand  sovereign  and  significant  as 
the  one  Cross  of  the  Redeemer  round  which  all  the 
graves  are  clustered. 

Nearly  every  old  church,  and  every  cathedral,  is 
being  ruined  by  the  garish  setting  of  white  monu- 
ments that  is  creeping  round  it.  In  addition  to  this, 
our  cathedrals  are  being  spoilt  within  by  the  practice 
of  putting  up  a  '  recumbent  effigy '  to  every  prelate 
that  dies — so  important  do  we  moderns  fancy  our- 
selves. It  is  high  time  that  the  clergy  taught  a  more 
humble  spirit,  and  that  monuments  were  used  far 
more  sparingly  both  within  and  without  our  churches. 
There  is  now  and  then  good  cause  for  them;  but 
respectability  and  death  are  not  in  themselves  suffi- 
cient reason  for  a  prominent  siste  viator. 

Much  the  best  memorial  is  something  of  real  use 
or  beauty  for  the  church.  Yet  even  in  such  cases 
one  often  cannot  but  notice  with  pain  how  loudly 
some  voice  of  brass  advertises  the  family  of  the 
deceased.^ 

Brasses  need  not  be  hideous ;  but  almost  all  modern 
ones  are.     A  very  great  deal  can  be  done  with  incised 

1  '  A  narrow  strip,  not  more  than  perhaps  four  inches,  with  a  plain 
continuous  text  upon  it,  may  fitly  be  placed,  simply  as  a  record,  not 
an  advertisement,  on  or  near  a  memorial  pulpit,  or  font,  or  screen ; 
but  only  placed  where  it  does  tiot  meet  the  eye  of  one  entering  the 
church.  Orate  pro  aia,  Joh.  Smith  qui  obiit  Jan.  2,  1896:  a-aetatis 
suae'jc^'^.  .  ,  .  A  few  suggestions  are  here  given  of  brief  inscriptions 
which   may  suffice   to   record   gifts.      Serviis  dei  d.d.    (date).      In 


THE  BURIAL  OF  THE  DEAD  431 

brass,  and  far  more  if  it  is  treated  with  coloured 
enamels,  by  a  real  artist.^  Tombstones,  tablets,  and 
memorials  of  all  kinds  should  not  be  articles  of 
commerce. 

It  is  worth  while  remembering  that  the  Court  of 
Arches  decided  (in  the  case  of  Woolfrey  v.  Breeks) 
that  the  Incumbent  had  no  power  to  exclude  an  in- 
scription because  it  contained  the  petition,  'Pray  for 
the  soul  of  J.  Woolfrey.  It  is  a  holy  and  wholesome 
thought  to  pray  for  the  dead.'  The  Court  declared 
that  the  inscription  '  was  not  illegal,  as  by  no  canon 
or  authority  of  the  Church  in  these  realms  had 
the  practice  of  praying  for  the  dead  been  expressly 
prohibited.' 

honorem  dei  et  usum  ecclesiae  (date).  In  mem.  Joh.  Smith  (date) 
a.m.d.g.d.d.F.S.  (date).  Deo  gratias  [dsiX€).  Qnid  7-efribuam 
domino.  Or  it  may  be  that  the  shield  of  arms  (with  the  donor's 
initials)  would  serve  as  well  or  better.'— Geldart,  Manual  of  Ch. 
Dec,  66.  Or  the  inscription  may  be  carved  in  some  unobtrusive 
place  on  the  wood  or  stone,  which  is  often  best. 

1  Such  may  be  obtained  through  the  Church  Crafts  League,  Church 
House,  Westminster. 


CHAPTER   XVIII 

NOTES    ON    THE    SEASONS 

The  notes  in  this  chapter  are  intended  to  supplement 
the  directions  given  in  a  good  kalendar,  and  the 
remarks  as  to  variations  in  the  service  given  in  other 
chapters  of  this  book.  Consequently,  where  there  is 
nothing  special  to  be  said  about  a  day,  all  mention  of 
it  is  omitted. 

For  other  information  the  reader  is  referred  to  a 
sound  kalendar.  Many  of  the  kalendars  published 
are  most  misleading.  Dr.  Wickham  Legg's  English 
Churchman' s  Kalendar  (Mowbray,  is.)  which  contains 
pictures  and  notes,  as  well  as  the  lessons,  colours,  etc., 
should  be  hung  in  the  vestry;  and  Mr.  Vernon  Staley's 
Calendar  of  the  English  Church  (Mowbray,  4d.)  should 
be  placed  on  the  parson's  stall.  Office-hymns  are  given 
in  Dr.  Legg's  Kalendar,  as  well  as  the  lessons,  colours, 
and  many  useful  and  reliable  notes :  a  small  penny 
Churchman^ s  Kalendar  on  the  same  lines  is  also  pub- 
lished by  Mowbray,  with  the  lessons  and  colours.  For 
the  Scottish  use  Mr.  Eeles  edits  a  Scottish  Churchman's 
Kalendar,  on  the  same  lines  and  at  the  same  price  as 
that  of  Dr.  Wickham  Legg,  which  is  also  published  by 
Mowbray. 

The  Prayer  Book  Kalendar  should  be  loyally  followed. 
There  is  something,  however,  to  be  said  for  the  Falling 

432 


PLATE  XVIII. 


CONFESSION  IN  LENT. 


NOTES  ON  THE  SEASONS  433 

Asleep  of  the  Blessed  Virgin,  and  All  Souls'  Day,  which 
appear  in  English  almanacks,  bearing  the  hnprhnatur 
of  the  Archbishop  of  Canterbury,  down  to  1832. 

During  Advent,  and  from  Septuagesima  to  the  end 
of  Lent,  the  deacon  and  sub-deacon  sometimes  wore  a 
special  kind  of  chasuble  instead  of  their  tunicles.^ 
This  use  of  the  chasuble  is,  however,  rather  elaborate,^ 
and  there  is  plenty  of  evidence  that  tunicles  were  worn,^ 
although  the  custom  at  Salisbury  Cathedral  was  to  wear 
chasubles.*     But  on  Good  Friday,  and  also  on  all  vigils 

1  '  Per  totum  Adventum  et  a  Septuagesima  usque  ad  Coenam 
Domini  [ad  Pascha,  Cons.,  91]  diaconus  et  subdiaconus  ad  missam 
casulis  induantur.' — Grad.  Sar.  qu.  Mis.  S-zr.,  i,  ?i. 

2  The  deacon  and  sub-deacon  did  not  wear  either  chasubles  or 
tunilces  for  the  procession  (Proc.  Sar. ,  5)  ;  for  the  introit  and  for 
the  first  part  of  Mass  they  wore  them  like  the  priest,  but  with  their 
hands  inside  (Cons.,  62);  before  reading  the  Epistle,  the  sub-deacon 
put  his  chasuble  behind  the  high  altar  (Grad.  Sar.,  8),  but  he  put  it 
on  again  for  the  Gospel  [Cusf.,  73);  the  deacon  before  he  read  the 
Gospel,  folded  his  chasuble,  put  it  over  his  left  shoulder,  and  fixed  it 
with  his  girdle  like  a  stole  [Cons.,  71)  ;  at  the  end  of  Mass  there  is  a 
direction  for  the  deacon  to  put  on  his  chasuble  again  (Cons.,  88)  before 
saying  Benedicavuis  Domino,  which  w^as  said  instead  of  Ite  Missa  est 
in  Advent  and  Lent.  The  chasuble  in  the  thirteenth  century  was  of 
thin  material  so  that  it  could  be  easily  folded  or  rolled  up  and  worn 
like  a  shawl ;  and  such  is  its  appearance  in  the  figure  of  the  deacon, 
who  werrs  it  '  modo  stole,'  in  the  west  front  of  Wells  Cathedral. 

3  E.g.  'Two  dalmatics  for  Lent'  (temp.  Ed.  VI.,  York  Minster), 
'Two  tunicles  to  the  same,'  i.e.  'for  lent'  (St.  Paul's  Cath.,  1552), 
'  One  Priest,  Deacon,  and  Sub-deacon  of  white  Damask  with  red 
crosses'  among  the  'Lent  stuff"  at  Ludlow  Priory  (1547):  these,  it 
will  be  noted,  are  all  near  the  second  year  of  Ed.  vi.  In  1407,  at 
Warwick,  a  '  whole  vestment  of  white  tartaryn  for  lenton  '  includes  three 
albes  and  amices,  with  stoles,  fanonsand  girdles,  but  only  one  chasuble 
and  no  tunicles.  Cf.  S.P.E.S.  Trans,  11.  233-272.  Some  think  that 
the  rubric  of  the  First  Prayer  Book,  '  albes  with  tunicles,'  makes  the 
tunicle  obligatory  on  all  occasions.     See  also  p.  443,  note  4. 

*  The  Customary,  which  is  an  adaptation  of  the  Consuetudinary  for 
parish  churches  (Frere,  Use  of  Saritm,  xl),  thrice  inserts  the  qualifica- 
tion 'quando  utitur,'  71,  73,  88.      This   phrase  also  occurs  in  the 
Sarum  Missal  of  1554  (Mis.  Sar. ,  629,  n.). 
2  E 


434  THE  PARSON'S  HANDBOOK 

and  ember  days,  at  all  times  of  the  year,  neither  chasubles 
nor  tunicles  were  worn  by  the  ministers,^  except  on 
Easter  Even,  the  Vigil  of  Pentecost,  Christmas  Eve 
when  on  a  Sunday,  and  the  Ember  Days  in  Whitsun 
week,  on  which  days  tunicles  were  worn  as  usual.- 

The  tendency  at  the  present  day  to  make  another 
Lent  of  Advent  is  quite  modern.  The  O  Sapientia  in  our 
Kalendar  may  remind  us  of  the  spirit  of  joyful  expecta- 
tion which  is  the  liturgical  characteristic  of  Advent. 

Ember  Days. — The  Ember  Day  collects  are  directed 
by  the  rubrics  '  to  be  said  every  day,  for  those  that  are 
to  be  admitted  into  Holy  Orders,'  and  '  before  the  two 
final  Prayers  of  the  Litany,  or  of  Morning  and  Evening 
Prayer.'  Special  Collects,  Epistles,  and  Gospels  for 
the  Holy  Communion  are  now  sanctioned  in  many 
dioceses.^  The  special  post-communions  in  the  Ordina- 
tion offices  suggest  that  similar  collects  may  be  used  at 
other  administrations  of  the  Lord's  Supper. 

Christmas  Eve. — Festal  Evensong  is  a  fitting  pre- 
paration for  the  next  day,  and  a  convenient  way  of 
imposing  a  term  to  the  work  of  decoration.  For  this 
service  the  violet  of  the  vigil  will  be  changed  for  the 
festival  white. 

Care  should  be  taken  that  this  service  does  not 
interfere  with  the  opportunities  of  those  who  wish  to 
make  their  confessions.     A  paper  on  the  notice-board, 

1  '  111  missis  quoque  vigiliarum  et  in  jejuniis  Quatuor  teniporum, 
generaliter  per  totum  annum,  in  albis  esse  debent. — Grad.  qu.  Mis. 
Sar.,  I.  '  Nisi  in  vigiliis  et  quatuor  temporibus  et  in  die  parasceves  : 
tunc  enim  sint  in  albis  cum  amictibus  induti.' — Cust.,  63. 

2  ■  Nisi  in  vigilia  Paschae  et  Pentecostes  et  in  vigilia  Nativitatis 
Domini,  quando  in  dominica  contigerit,  et  ex  certis  (exceptis)  Quatuor 
temporibus  quae  celebrantur  in  hebdomada  Pentecostes  :  tunc  enim 
dalmatica  induantur.' — Grad.  (contitined). 

3  Collects,  Epistles,  and  Gospels  for  those  as  for  other  days  in  the 
Kalendar  will  be  found  in  my  English  Liturgy. 


NOTES  ON  THE  SEASONS  435 

giving  the  hours  at  which  the  clergy  can  be  seen,  with 
their  names,  will  be  a  help  to  many  people ;  and  the 
clergy  should  put  on  their  surplices  and  stoles,^  and  sit 
in  readiness  at  such  hours.  The  form  for  giving 
absolution  after  private  confession  is  provided  by  the 
Prayer  Book  in  the  office  for  the  visitation  of  the  sick.^ 
This  form  must  still  be  intended  to  be  used  at  other 
occasions,  as  is  directed  in  the  First  Prayer  Book ;  for 
no  other  is  provided  for  those  who  seek  absolution  in 
response  to  the  Exhortation  in  the  Communion  Office. 
The  113th  Canon  charges  the  clergy  to  keep  rigidly  the 
seal  of  confession.^ 

The  decoration  of  the  church  with  boughs  of  green 
stuff  has  come  down  to  us  from  the  Middle  Ages; 
although  between  the  seventeenth  "*  and  the  nineteenth 
century  it  became  generally  obsolete  except  at  Christmas. 
The  medieval  custom  of  strewing  sweet-smelling  herbs 
on  the  pavement  also  lasted  long  after  the  Reformation. 
Holly,  ivy,  and  bay  have  been  long  used  at  Christmas ; 

1  Van  der  Weyden's  picture  of  the  Seven  Sacraments  and  the 
illumination  reproduced  in  Pt.  i.  of  the  Prynier  (E.  Eng.  Text  Soc.) 
show  the  priest  in  absolution,  with  almuce  on  head,  but  without  stole. 
In  some,  however,  he  does  wear  a  stole  {e.g.  Mus.  Brit.  MS.  6,  E.  vii.) 
f.  500).  He  certainly  wore  a  stole  for  the  absolution  of  the  sick 
(p.  408),  and  for  the  absolution  of  one  who  had  been  excommunicate — 
'Qui  absolvens  alba  vel  superpellicio  cum  stola  indutus.'— Maskell, 
Mon.  Rit.,  iii.  328.  2  p_  410. 

3  '  Provided  always.  That  if  anj- man  confess  his  secret  and  hidden  sins 
to  the  Minister,  for  the  unburdening  of  his  conscience,  and  to  receive 
spiritual  consolation  and  ease  of  mind  from  him  ;  we  do  not  any  way 
bind  the  said  Minister  by  this  our  Constitution,  but  do  straitly  charge 
and  admonish  him,  that  he  do  not  at  any  time  reveal  and  make  known 
to  any  person  whatever  any  crime  or  offence  so  committed  to  his  trust 
and  secrecy.' — Canon  113,  title  '  Ministers  may  present.' 

■•  '  The  country  parson  .  .  .  takes  order  .  .  .  that  the  Church  be 
swept  and  kept  clean  without  dust  or  cobwebs  ;  and  at  great  festivals 
strewed  and  stuck  with  boughs  and  perfumed  with  Incense.' — George 
Herbert,  The  Country  Parson,  xiii. 


436  THE  PARSON'S  HANDBOOK 

but  it  is  a  pity  that  rosemary  ^  is  now  forgotten.  It 
was  used  in  honour  of  the  Lord's  Mother,  and  at  the 
time  of  the  Spectator  and  of  Gay,  and  even  later,^  it 
was  still  kept  up. 

A  pretty  medieval  practice  was  to  hang  a  wooden 
hoop  with  candles  on  it  in  the  midst  of  the  chancel  at 
Christmas  in  memory  of  the  Star.  This  was  called  the 
trendle  or  rowell,'  and  it  is  a  good  way  of  marking  the 
season. 

The  parson  will  often  have  to  use  his  authority  to 
protect  the  altar  from  childish  attempts  at  over-decora- 
tion. In  the  rest  of  the  church  it  does  not  matter  so 
much,  and  he  may  not  have  to  interfere,  beyond  for- 
bidding absolutely  the  driving  in  of  nails,  and  the 
encumbering  of  altar-rails,  stalls,  font,  or  pulpit.'*  But 
if  he  do  not  look  after  the  altar,  it  will  lose  its  dignity 
under  the  inroads  of  a  multitude  of  good  people  who 
do  not  know  what  an  altar  is.  Flower-vases  are  of 
doubtful  legality  with  us  ;^  at  all  events  they  should  be 
used  sparingly.  All  decorations  should  be  restrained, 
following  the  broad  architectural  lines  of  the  building. 
Festoons  and  wreaths  are  generally  best ;  and  artificial 
materials  are  to  be  avoided.  Lettering  is  one  of  the  most 
difficult  branches  of  design  :  it  may  be  remembered 
that  a  text  is  not  the  more  sacred  for  being  illegible.*^ 

1  E.g.  '  Pd.  for  holly  and  hj,  rosemary  and  bay  at  Christmas, 
IS.  lod.' — Accounts  of  St.  Laurence  Reading,  1644. 

"  Cf.  Abbey  and  Overton,  ii.  452.  As  late  as  1790  it  was  the  custom 
at  Ripen  Cathedral  for  the  choir-boys  to  bring  to  church  baskets  of 
apples  each  stuck  with  a  sprig  of  rosemary,  and  to  present  one  to  each 
of  the  congregation. — Gentleman  s  Magazine,  1790,  Ix.  719. 

*  Micklethwaite,  Orn,,  46.  In  the  3rd  ed.  he  says,  'The  SUtla, 
sometimes  named  where  accounts  are  written  in  Latin,  seems  to  be 
the  same  thing.'  *  Pp.  51,  64.  5  p.  57. 

6  Simple  letters  are  better  than  the  so-called  Gothic  types  one  often 
sees.  Many  beautiful  examples  are  given  in  Mr.  E.  F.  Strange's 
Alphabets  {fi€{i:  5s.). 


NOTES  ON  THE  SEASONS  437 

The  greenery  may  in  accordance  with  old  custom 
remain  up  till  the  Epiphany  (Twelfth  Day) ;  or 
its  Octave  Day,  or  Candlemas  eve ;  but  the  flowers 
should  all  be  removed  on  the  morrow.  Decaying 
vegetable  matter  in  church  is  very  objectionable. 
Great  reverence  and  quietness  must  be  observed. 

The  following  principles  are  laid  down  by  Mr. 
Geldart  in  a  book  that  is  full  of  useful  advice  on  the 
subject  of  festival  decorations:^ — i.  Decoration  should 
be  unobnoxious  (the  church  should  be  at  least  as  fit  for 
use  as  before) ;  2.  Decoration  must  be  harmless  to  the 
fabric ;  3.  Decoration  of  the  decorated  is  not  permissible 
(decorate  plain  spaces  but  not  ornaments  or  details) ; 
4.  Never  interfere  with  the  architectural  lines  of  the 
building;  5.  Never  invent  impossible  features;  6. 
Avoid  sameness  and  repetition;  7.  Avoid  extravagance; 
8.  Avoid  lack  of  proportion ;  9.  Avoid  unnecessary 
offence  ;  10.  Reverence  the  sanctuary  ;  11.  Be 
businesslike. 

It  will  be  well  if  the  choir  sing  carols  in  the  streets 
on  Christmas  Eve,  properly  dressed — so  long  as  this 
does  not  interfere  with  the  singing  at  the  Midnight 
Mass.  All  the  parish  will  be  pleased  at  out-door 
processions  of  this  kind,  and  will  learn  to  value  more 
those  that  are  within  the  church. 

Christinas. — According  to  the  old  custom,  there 
should  be  three  Communions  on  Christmas  Day, 
the  first  at  midnight,  the  second  at  daybreak.  The 
midnight    Mass    generally    attracts    many    strangers ; 

1  A  Ma7nial  of  Church  Decoration  and  Symbolism  (Mowbray). 
This  book  contains  fifty-two  plates  and  many  otlier  illustrations.  It  is 
very  full  of  information  on  the  subject,  indeed  it  gives  too  much  rather 
than  too  little,  for  Mr.  Geldart,  while  exposing  in  a  very  amusing 
way  the  worst  enormities  of  decorating  ladies,  ch.nritnblv  allows  as 
much  as  the  widest  toleration  can  suffer. 


438  THE  PARSON'S  HANDBOOK 

therefore  it  is  well  to  insist  on  intending  communi- 
cants giving  their  names  to  the  clergy  the  day  before. 
Care  should  be  taken  that  there  is  one  very  early  Cele- 
bration on  all  the  Great  Feasts,  for  the  benefit  of 
servants  and  others.  The  more  Celebrations  there 
are  on  these  days,  the  more  communicants  there 
will  be. 

On  the  Great  Feasts  it  seems  best  not  to  sing  the 
Litany  in  procession,  but  to  say  or  sing  it  kneeling  (the 
clergy  remaining  in  choir,  and  one  or  two  chanters 
kneeling  at  the  faldstool),  and  then  to  sing  a  festal 
processional  hymn  before  the  Mass.^ 

There  seems  to  be  no  good  reason  why  carols  should 
be  sung  at  the  end  of  the  service  as  a  sort  of  dull  after- 
thought. Without  supplanting  the  Christmas  hymns, 
they  may  be  sung  one  or  two  at  a  time,  during  service- 
time.  Some  of  them  make  excellent  processionals, 
others  can  be  sung  during  the  Ablutions,  or  before  and 
after  the  Sermon  at  Evening  Prayer,  while  the  more 
elaborate  may  be  rendered  during  the  Offertory,  at  the 
Lord's  Supper,  and  in  place  of  the  Anthem  at  Even- 
song ;  and  this  may  be  continued  into  the  next  month 
with  the  Epiphany  carols.  Those  who  have  tried  this 
plan  will  know  how  beautiful  and  stirring  is  the  effect ; 
and  the  carols  teach  the  people  a  good  deal  that  our 
modern  hymns  fail  to  teach. 

St.  Stephen,  St.  John,  and  the  Holy  Innocents  have 
no  vigil  or  eve,  and  therefore  their  collects  should  not 
be  said  '  at  the  evening  service  next  before.'  But 
according  to  the  old  use  they  have  octaves,  and 
therefore  on  St.  John  the  collects  of  Christmas  and 
St,  Stephen  are  said  as  memorials,  on  the  Innocents' 
Day  those  for  Christmas,  St.  Stephen,  and  St.  John,  in 

1  E.g.  '  In  die  Paschein  eundo  cantaiur  Saive  fesia  dies.' — Cons.,  156. 


NOTES  ON  THE  SEASONS  439 

this  order  after  the  collect  for  the  day.^  When  the 
Christmas  collect  resumes  the  first  place  on  Dec.  29, 
it  will,  if  the  octaves  are  kept,  be  followed  by  the 
memorials  as  above.  Our  rubric  orders  the  Christmas 
collect  to  be  said  after  that  of  St.  Stephen  on  his  day, 
and  'continually  unto  New-year's  Eve.' 

Candlemas. — Both  the  name  and  the  ceremonies 
were  long  continued  in  England.  Dr.  Donne  (d. 
1631)  in  one  of  his  sermons'^  defends  the  'solemnising' 
of  this  day  by  admitting  'candles  into  the  church,' 
'because  he  who  was  the  light  of  the  world  was 
brought  into  the  temple'  on  'this  day  of  lights.'  It 
was  still  a  '  grand  Day '  at  the  Temple  Church  ninety 
years  later ;^  and  'at  Ripon,  as  late  as  1790,  on  the 
Sunday  before  Candlemas  Day,  the  Collegiate  Church 
was  one  continued  blaze  of  light  all  the  afternoon,  by 
reason  of  an  immense  number  of  candles.'^ 

The  candles  (where  a  form  of  blessing  is  authorised) 
should  be  laid  on  the  foot-pace  and  blessed  before  the 
principal  Eucharist  of  the  day.^  Before  the  procession 
they  should  be  distributed  to  the  ministers  and  choir 
while  the  priest  sits  in  the  sedilia.*^  They  are  then 
carried  in  the  procession." 

The   Benedicite   should   be   substituted   for   the   Te 

1  Mis.  Sar..  65,  68,  74. 

2  Donne,  LXXX.  Sermons,  pp.  80,  112.    Cf.  Liticohi  J ud^c7nent ,  71. 
•*  Paterson,  Pietas  Lond.,  273. 

4  Walcot,  Cath.,  199. 

5  '  Fiat  benedictio  luminis  solemniter  a  pontifice  vel  a  sacerdote, 
cappa  serica  induto  cum  aliis  indumentis  sacerdotalibus,  super  supre- 
mum  gradum  altaris,  converso  ad  orientem." — Mis.  Sar.,  696.  The 
priest  is  'cum  suis  ministris '  (Cons.,  132). 

8  '  In  sede  suam  se  recipiat.  Deinde  accendanturcandelae  et  distii- 
banlur," — Proc.  Sar.,  143. 

"  '  Deinde  eat  processio  .  .  .  singuli  clerici  cum  cereis  ardcntibus  in 
manibus  suis." — Uid. 


440  THE  PARSON'S  HANDBOOK 

Deum  at  Mattins  during  Lent  according  to  the  First 
Prayer  Book.^ 

Ash  Wednesday  is  now  with  us  the  '  first  day  of  Lent,' 
and  the  collect  for  Ash  Wednesday  must  be  said  '  every 
day  in  Lent,'^  after  the  other  appointed  collect.  It 
seems  to  be  intended  that  the  Ash  Wednesday  Collect, 
Epistle,  and  Gospel  should  be  used  on  the  following 
Thursday,  Friday,  and  Saturday.^  The  Ash  Wednesday 
Collect  should  not  be  used  at  all  on  Shrove  Tuesday,  as 
Ash  Wednesday  (like  Good  Friday)  has  no  'Vigil  or 
Eve,'  and  therefore  does  not  come  under  the  rubric 
that  heads  the  Collects,  Epistles,  and  Gospels. 

The  order  of  service  for  Ash  Wednesday  is  as 
follows  : — First  Mattins  is  said  in  the  choir  as  usual, 
then  the  priest  goes  to  faldstool  and  says  the  Litany. 
Then  'after  Morning  Prayer,  the  Litany  ended  ac- 
cording to  the  accustomed  manner,  the  Priest  shall, 
in  the  Reading-Pew  or  Pulpit  say'  the  Commination 
Service  to  the  end  of  the  Exhortation.  For  the  Miserere 
the  priest  leaves  the  pulpit  and  goes  to  the  faldstool 
'in  the  place  where  they  are  accustomed  to  say  the 
Litany,'  and  there  they  'all  kneel  upon  their  knees.' 
The  clerks  are  told  to  kneel  in  the  same  place  as  the 
priest ;  therefore,  if  the  faldstool  be  in  the  middle  alley, 

1  '  After  the  first  Lesson  shall  follow  throughout  the  year,  except  in 
Lent,  all  the  which  time,  in  the  place  of  Te  Denm,  shall  be  used 
Benedicite  omnia  Opera  Domini  Domino,  in  English  as  followeth.' 
( The  Two  Books,  29. )  In  the  Sarum  use  the  Te  Deum  was  simg  on 
Sundays  and  most  feasts,  except  in  Advent  and  Lent,  when  the  ninth 
respond  was  repeated  instead  on  feasts  of  nine  lessons.  Frere,  Use  of 
Sarum,  311. 

2  Some  consider  that  '  every  day  in  Lent '  means,  as  it  did  in  the 
Sarum  Breviary,  every  day  from  the  first  Monday  till  the  Wednesday 
in  Holy  Week,  excluding  Sundays  and  feast  days — 'every  day'  being 
merely  a  translation  of  '  ferial.'  But  it  seems  safer  to  take  the  words 
literally,  as  has  been  the  custom.  •'  Ritual  Conforinily,  4. 


NOTES  ON  THE  SEASONS  441 

all  will  group  around  it.  The  impressiveness  of  this 
Order  is  often  marred  by  a  neglect  of  the  rubrics  :  the 
priest  should  go  from  stall  to  faldstool  (unless  the  solem- 
nity of  the  service  is  further  enhanced  by  the  Litany  being 
sung  in  procession,  as  v/ell  it  may  be),^  from  faldstool 
to  pulpit,  and  finally  all  kneel  around  the  faldstool. 

The  rubric,  it  may  be  noticed,  orders  the  priest  and 
clerks  to  '  say '  the  Miserere ;  if  this  means  that  it  is 
to  be  monotoned  ('sinenota')  and  not  sung,  it  is  in 
accordance  with  the  Sarum  rubric  which  excludes 
singing  from  this  and  from  the  Kyries.- 

The  priest  will  stand  ^  for  the  versicles  and  collects, 
and  for  '  Turn  thou  us,'  which  the  people  say  after  him, 
and  he  will  remain  standing  for  the  benedictory  prayer 
at  the  end.     Then  follows  the  Eucharist. 

Lent. — The  Lenten  array  should  be  hung  up  on  the 
Saturday  afternoon,  or  else  after  Evensong  on  the  first 

1  There  was  anciently  a  procession  on  Ash  Wednesday  for  the 
ejection  of  penitents.  The  procession  was  '  sine  cruce,'  but  the 
special  banner  (of  haircloth  with  a  cross  on  it)  was  carried  at  the  head 
of  the  procession,  and  there  were  lights  and  incense  as  usual.  During 
the  psalms  before  the  blessing  of  the  ashes,  the  banner  was  held  near 
the  north  horn  of  the  sXids.—Mis.  Sar.,  131,  135  (Gradual  in  note), 
Proc.  Sar.,  26. 

2  '  Kyrie  eleyson,  Christe  eleyson,  Kyrie  eleyson,  Pater  nosier.  Et 
haec  omnia  sine  nota  dicuutur  tarn  a  sacerdote  quam  a  toto  choro, 
puero  interim  teneute  vexillum  cilicinum  prope  sinistrum  cornualtaris. 
Dcinde  erigat  se  sacerdos  cum  diacono  et  subdiacono,  et  solus  dicat 
supi^r  populum  conversus  ad  orientem  coram  dextro  cornu  altaris,  hoc 
modo.  Et  tie  nos  inducas  in  teiitatio7icm.  Chorus  respondeat.  Sed 
libera  nos  a  malo.  Salvos  fac  servos  tuos  et  aiicillas  ttias;  Deus  mens, 
sferantes  i?i  te ' ;  then  follow  the  rest  of  the  versicles  and  responses, 
the  Oremus,  and  the  collect  Exaudi,  quaesumus  Dotnine,  as  in  our 
present  office. — Mis.  Sar.,  130-1.  The  prayer  following,  O  most 
mighty  God,  is  also  taken  from  the  ancient  form  for  blessing  the  ashes. 
The  ceremony  of  the  taking  of  ashes  might  well  be  revived  where  it  is 
allowed.  It  is  a  touching  and  simpl  rite,  and  is  certainly  '  neither 
dark  nor  dumb.' 


442  THE  PARSON'S  HANDBOOK 

Sunday  in  Lent.^  English  tradition  does  not  allow  of 
a  change  of  veils  for  Passiontide,  but  the  same  set 
remain  up  throughout. 

The  veils  are  hung  up  before  the  crosses,  pictures 
(such  as  are  not  removed),  and  such  images  as  are  not 
of  an  architectural  character,  and,  where  there  is  a 
triptych,  or  other  reredos  with  leaves,  it  is  closed.  If 
the  reredos  has  no  leaves,  it  should  be  covered  by  a 
large  veil.  The  veils  were  of  linen,  canvas,  bustian,  or 
silk  {not  of  crape) ;  and  their  colour  varied,  the  most 
general  being  white.  It  must  be  remembered,  however, 
that  this,  in  rough  homespun  linen,  is  a  toned  white ; 
to  use  the  white  linen  of  which  surplices  are  made 
(especially  when  the  mellowness  is  spoiled  by  washer- 
women's blue)  would  seldom  have  a  good  effect.  The 
beauty  and  significance  of  the  Lenten  white  will  be  at 
once  appreciated  if  an  expert  is  called  in  and  the  whole 
arrangement  carefully  planned  out ;  but  if  this  is  not 
done,  it  is  very  easy  to  make  a  church  look  queer  and 
garish.  The  frontals  and  dorsals  give  excellent  oppor- 
tunities for  applique  or  painted  work  in  red  on  rough 
white  linen,-  but  these,  of  course,  must  be  most  care- 

1  Cons.,  138.  Saturday  is  more  convenient,  and  has  sufficient  pre- 
cedent.— Legg,  Kalendar,  igoo  (March). 

2  See  the  instances  collected  by  Mr.  St.  John  Hope  in  S.P.E.S. 
Trans,  ii.  233.  The  following  examples  of  frontals  and  dorsals  are 
typical: — 'White  linen  cloths  powdered  with  great  red  crosses  .  .  . 
with  covers  of  the  same  suit  for  covering  all  the  images  in  the  chmxh 
in  time  of  Lent.'  '  A  front,  white  damask  with  red  roses  for  Lent.' 
'  Cloths  of  white  with  crucifix  for  Lent.'  '  An  altar  cloth  of  white  for 
Lent,  with  crosses  of  red,  with  two  curtains  of  white  linen.'  'Linen 
with  crosses  red  and  blue.'  'Two  altar  cloths  for  Lenten  time  of  linen 
cloth ;  with  crosses  of  purple  in  every  cloth,  and  a  crown  of  thorns 
hanging  upon  the  head  of  every  cross.'  '  With  the  tokens  of  the 
Passion  for  time  of  Lent.'  '  With  our  Lady  of  Pity  and  two  angels, 
and  another  with  the  sepulchre  and  two  angels  for  the  high  altar  in 
Lent.'     '  White  satin  with  pageants  of  the  Passion.'    '  White,  spotted 


NOTES  ON  THE  SEASONS  443 

fully  designed.  Sometimes  blue  linen  (the  common 
true  indigo  blue,  not  the  hideous  'violet'  falsely  so 
called)  may  be  used  advantageously  for  covering  images, 
and  blue  must  have  been  not  uncommon  for  this 
purpose.^  Generally  the  great  Rood  was  veiled  in 
linen,2  and  the  Lenten  veil  which  hung  in  front  of  the 
sanctuary  (a  relic  of  the  primitive  custom  of  hiding  the 
altar  behind  curtains  during  the  Holy  Mysteries)  was 
often  made  in  strips  of  bright  colours;  though  this, 
too,  was  often  white  like  all  the  rest.^  The  vestments 
should    be   like    the    frontal.*      Apparels   should   be 

with  red."  '  Linen  altar  cloths  with  red  roses  for  Lent.'  An  instance 
is  given  of  the  fourth  year  of  Edw.  vi.  (1550),  when  the  Lent  vest- 
ments and  hangings  were  of  white  bustian  and  linen  with  red  crosses, 
and  '  a  Lent  cloth  of  linen  tor  the  high  altar  painted  with  drops ' 
occurs  in  the  second  year  of  Elizabeth.  This  article  of  Mr.  Hope  on 
the  English  Liturgical  Colours  can  be  obtained  separately  for  2S.  6d. 
from  the  Secretary,  E.  J.  Wells,  4  Mallinson  Road,  Wandsworth 
Common,  S.W. 

1  There  are  some  instances  of  blue  with  crosses  of  another  colour 
and  sometimes  both  white  and  blue  were  used  ('one  white  and  two 
blue  cloths  to  cover  and  alter  the  images  in  Lenten  season ').  The 
commonness  of  blue  for  this  purpose  is  shown  by  the  passage  in  the 
Beehive  of  the  Romish  Church  (1580),  f.  190,  '  The  whole  of  Lent  they 
do  cause  their  images  to  look  through  a  blue  cloth."  Crosses  were  by 
no  means  the  only  ornament.  '  Sometimes  those  cloths  were  stained 
or  embroidered  with  devices  bearing  reference  to  the  subject  they  were 
intended  to  veil.' — Micklethwaite,  Ornaments,  52. 

'■2  Many  instances  of  coloured  '  cross-cloths '  are  really  banners  used 
on  the  processional  cross.  Most  of  the  genuine  Rood-cloths  mentioned 
in  the  inventories,  are  stated  to  be  of  '  linen,'  or  of  '  white  with  a  red 
cross.'    Sometimes  a  covering  for  the  beam  is  also  mentioned. 

^  Most  commonly  white  and  blued  'paned,'  when  not  of  white  or 
blue  only.     Sometimes  red  and  white,  green  and  red,  etc. 

•1  E.g.  '  One  whole  suit  of  vestments  of  white  bustian  for  Sundays 
in  time  of  Lent,  with  red  roses  embroidered.'  'A  white  chasuble 
with  a  red  cross.'  '  White  bustian,  with  orphreys  of  red  velvet.' 
'  Deacon  and  sub-deacon  of  white  bustian  for  Lent."  '  -A  cope  of 
white  with  roses  for  Lent  season.' — Hope,  idid. 


444  THE  PARSON'S  HANDBOOK 

worn  in  Lent^  and  Holy  Week,^  as  during  the  rest  of 
the  year. 

It  may  be  mentioned  here  that  very  good  coloured 
linens  can  be  got  from  Harris  and  Son,  Derwent  Mills, 
Cockermouth  (but  their  two  or  three  so-called  '  church ' 
colours  should  be  shunned).  The  Ruskin  linens  are 
much  more  expensive,  being  hand-woven,  but  they 
have  the  beautiful  colours  and  gloss  of  silk :  they 
can  be  got  from  Miss  Twelves,  the  Ruskin  Linen 
Industry,  Keswick. 

A  special  processional  cross  was  usually  reserved  for 
Lent.  It  was  of  wood,  generally  painted  red,  and  it 
was  without  the  image  of  our  Lord.^ 

It  is  a  good  custom,  and  not  without  some  ancient 
precedent,*^  to  sing  during  Lent  the  Miserere  (Ps.  li.) 
after  Evensong,  the  priest  kneeling  at  the  faldstool  and 
singing  alternate  verses  with  the  people ;  concluding, 
perhaps,  as  in  the  Commination.-^ 

Passiontide  begins  with  the  5th  Sunday  (Passion 
Sunday).     In  accordance  with  old  custom,  red  should 


1  E.g.  'For  Lenten,  three  albes,  three  amices  with  the  parours,' 
'albe  and  paramits  for  Lent,'  'a  vestment  with  the  albe  and  ap- 
parel of  white  bustian  for  Lent.' — Hope,  ibid.  The  apparels  might  be 
of  the  same  red  as  the  orphreys  of  the  chasuble.  On  Passion  Sunday 
they  might  be  changed,  and  sometimes  black  serge  is  a  very  good 
material  for  the  apparels  worn  with  red  Passiontide  vestments. 

2  Cf.  note  3  on  p.  456. 

3  '  Omnibus  dominicis  quadragesime,  excepta  prima  dominica, 
deferatur  una  crux  ante  processionem  lignea  sine  ymagine  crucifixi.' 
— Cust.,  219. 

•i  It  was  anciently  sung  kneeling  before  Mass  on  the  Wednesdays 
and  Fridays  in  Lent.     (Cons.,  142.) 

5  The  Commination  may  be  used  '  at  other  times  as  the  Ordinary 
shall  appoint.'  He  might  be  asked  to  allow  the  use  of  it  from  the 
Miserere  to  end  of  the  first  collect  (0  Lurd,  we  beseech),  concluding 
with  The  Lord  bless  lis,  and  keep  vs. 


NOTES  ON  THE  SEASONS  445 

be  worn,  in  honour  of  the  Precious  Blood ;  and  this, 
the  most  solemn  season  of  the  year,  marked  off  from 
the  rest  of  Lent. 

Holy  Week. — The  services  of  Holy  Week  were  of 
old  many  and  elaborate.  The  almost  universal 
tendency  to  supplement  those  given  in  the  Prayer 
Book — sometimes  by  new  services,  such  as  the  Three 
Hours,  or  hymns  and  dissolving  views,  sometimes  by 
old,  such  as  the  Reproaches  or  Tenebrae — shows  that 
there  is  now  a  keen  want  of  more  observances  during 
this  solemn  week. 

In  using  such  services,  when  permission  is  obtained, 
we  must  have  at  least  as  much  right  to  follow  on  the 
old  lines  as  to  adopt  new  ones.  Considering  the 
opposition  under  which  our  Prayer  Book  was  com- 
piled, it  gives  a  remarkable  amount  of  space  to  Holy 
Week,  contains  significant  references  to  the  ancient 
services,  sometimes  in  translation,  as  in  the  Good 
Friday  Solemn  Collects,  sometimes  in  references,  as 
that  to  Baptism  in  the  Collect  for  Easter  Even.  Again, 
the  Church  and  Court  have  shown  by  the  Maundy 
ceremonies  that  omission  of  old  rites  does  not 
necessarily  mean  prohibition. 

Those  who  wish  to  study  the  full  rites  for  Holy 
Week,  as  they  were  anciently  observed  in  a  great 
Cathedral,  can  find  them  in  the  old  books. ^  Of 
course  the  services  of  the  great  cathedrals  were  much 
modified  in  lesser  churches. 

Palm  Sunday,  the  first  day  of  Holy  Week,  should  be 
specially  observed.  The  procession  of  'palms'  is  as 
old  as  the  fourth  century,  but  the  introduction  of  the 
Blessed  Sacrament  into  the  procession  does  not  appear 

J  Mis.  Sar.,  254-358.  These  were  translated,  or  rather  adapted,  in 
the  Services  for  Holy  Week  by  the  Society  of  St.  Osmund. 


446  THE  PARSON'S  HANDBOOK 

at  Sarum  till  the  fourteenth  century.^  Anciently  every 
village  had  at  least  its  procession  of  palms. 

Dried  date-palms  are  not  a  beautiful  decoration  for 
the  altar,  and  the  appropriateness  of  using  bleached 
and  dead  leaves  of  this  kind  may  well  be  questioned. 
If  they  are  used  at  all,  the  ancient  'flowers  and 
branches '  should  be  used  as  well.^  Willow  and  yew, 
for  instance,  look  much  better  about  the  altar  and 
screen  than  the  long  palms  which  one  often  sees 
propped  in  awkward  curves  against  the  reredos.  The 
word  '  palm '  was  anciently  applied  to  willow  and  yew 
indifferently;^  and  their  use,  at  least  out  of  church, 
has  never  been  dropped  in  this  country.  Box  and 
flowers  were  also  used. 

The  procession  takes  place  before  the  Eucharist 
only,  and  not  at  Evensong.  Before  the  procession, 
the  veils  of  the  altar-cross  (both  on  the  high-altar  and 
on  minor  altars)  should  be  untied  so  that  they  can  be 
easily  removed.  The  palms  for  distribution  should  be 
placed  on  a  tray  at  the  altar  step  by  the  south  side  of 
the  altar,  the  palms  for  the  ministers  on  the  altar  itself.^ 

The  priest,  wearing  a  red  cope^  over  his  albe,  etc., 
enters  the  sanctuary  with  the  ministers  (who  do  not 
wear  their  tunicles  ^)  as  usual.  He  first  blesses  the 
palms ;    more  anciently  the   blessing  was  very  short, 

1  Frere,  Use  of  Sarum,  ii.  xxiv,  i6i. 

2  Real  palms  are  shown  in  the  woodcut  in  Proc.  Sar.  lying  on  the 
altar  for  the  ministers,  and  on  the  altar  step  are  branches  of  other  trees 
for  the  rest. 

3  It  still  is  in  the  vernacular ;  and  there  can  be  no  more  striking 
instance  of  the  persistence  of  old  customs  than  the  sight  of  the  costers' 
barrows  in  London  streets  on  the  Saturday  evening  before  Palm 
Sunday,  where  catkin  willow  and  box  are  freely  sold. 

*  '  Supra  altare  pro  clericis.     Pro  aliis  vero  super  gradum  altaris  in 
parte  australi.' — Crede  Michi,  50.     Mis.  Sar.,  255. 
5  '  Induto  capa  serica  rubea.' — Mis.  Sar.,  255. 
*>  '  Absque  tunicis  vel  casulis. ' — Mis.  Sar. ,  258. 


NOTES  ON  THE  SEASONS  447 

but  in  the  Sarum  Missal  it  has  become  a  long  service, 
with  collects,  lesson,  and  gospel.  There  might  be  no 
objection  to  the  lesson  and  gospel  being  read,  if  it  is 
desired.  The  lesson  (read  by  the  clerk  on  the  south 
side^)  is  Exodus  xv.  27-xvi.  10;  the  gospel  (read  by  a 
deacon  on  the  north  side)  is  John  xii.  12-19.  The 
palms  are  blessed  after  this  gospel.^ 

After  the  palms  have  been  distributed  to  the 
ministers  and  choir,  the  distribution  to  the  people  com- 
mences. During  it  a  hymn  may  be  sung,  or  permission 
could  no  doubt  be  obtained  for  the  ancient  anthems. 

If  there  is  only  a  clerk  to  assist,  he  may  carry  the 
palms  to  the  chancel  gate  and  supply  them  to  the 
priest ;  if  there  is  a  deacon  he  will  take  this  office, 
and  then  the  clerk  can  hold  up  the  border  of  the 
priest's  cope.  The  verger  had  best  stand  with  his  wand 
in  the  middle  alley,  and  see  that  the  people  come  two 
and  two  up  the  middle,  and  go  back  by  the  side  alleys. 

The  distribution  ended,  all  will  join  in  the  proces- 
sion, carrying  their  palms  and  singing  Gloria  laus  et 
honor  (98).^  The  procession  will  go  the  usual  way, 
by  the  left.    The  Gospel  for  the  first  Sunday  in  Advent 

1  '  Legatur  haec  lectio,  ad  gradum  altaiis  ex  parte  australi  ab 
accolito  albainduto." — Mis.  Sar.,  253. 

2  The  long  form  of  blessing  the  palms  contains  the  following 
sentence,  among  others: — 'Veniat  super  nos,  quaesumus,  Domino, 
benedictio  tua ;  et  hos  palmarum  caeterarumque  arborum  ramos 
bene-pdicere  dignare ;  ut  omnes  qui  eos  laturi  sunt,  benedictionis 
tuae  dono  repleantur.' — Mis.  Sar.,  256. 

3  Two  banners  are  mentioned  in  Mis.  Sar. ,  258,  and  the  processional 
cross  is  spoken  of  as  unveiled  (' denudata'),  which  looks  as  if  it  was 
veiled  on  the  other  Sundays  in  Lent  (perhaps  this  is  why  it  was  without 
an  image,  and  generally  red,  so  as  to  match  the  red  cross  that  would 
be  painted  or  sewed  on  to  its  covering  veil).  Mr.  Micklethwaite 
mentions  some  of  the  York  books  as  having  '  cruce  nudata  et  vexillo 
in  cruce  appenso '  in  the  rubrics  for  the  procession  on  Easter  Even 
(Ornaments,  37).      The   Sarum    Processional,  however,    merely  has 

or    Palm    Sunday: — '  Precedente    cruce    sine    imagine    ut    in    aliis 


448  THE  PARSON'S  HANDBOOK 

maybe  sung  at  a  station  in  the  middle  of  the  procession 
at  a  convenient  place. ^ 

After  the  procession  is  over,  the  clerk  unveils  the 
cross  on  the  rood-loft  and  the  altar-cross,^  and  the 
Eucharist  proceeds  as  usual.  The  Gloria  tibi  before  the 
Gospel  was  omitted  on  Palm  Sunday,  and  the  Monday, 
Tuesday,  Wednesday,  Thursday,  and  Good  Friday.^ 
The  deacon  bows  profoundly,  and  a  short  pause  is 
made,  at  the  words  ^yielded  up  the  Ghosf  in  the  Gospel, 
both  now  and  on  the  following  days.*  Notice  should 
be  given  of  Communion  and  the  First  Exhortation 
read.^     The  altar-cross  is  veiled  again  after  Evensong.^ 

dominicis  Quadragesimae '  {Proc.  Sar.,  47).  After  the  first  station 
with  its  gospel  was  done,  the  Host  was  brought  along  in  procession 
preceded  by  a  silver  cross,  and  as  it  drew  near  the  wooden  cross  was 
put  away  ( Crcde  Michi,  50).  Special  banners  were  used  for  Passion- 
tide,  e.g.  'of  red  sarcenet,'  in  Feasey,  Holy  Week  Cer.,  52. 

1  'Hie  fiat  prima  statio;  videlicet  ex  parte  ecclesiae  boreali  in 
extrema  parte  orientali ;  et  legatur  hoc  Evangelium  Cum  appropin- 
quasset.  Require  hoc  Evangelium  in  prima  Dominica  Adventus 
Domini.' — Mis.  Sar.,  260.  This  north-east  position  for  the  station  is 
only  possible  in  a  church  that  has  an  ambulatory  round  the  choir  :  in 
other  churches  it  would  have  to  be  somewhere  in  the  south  transept 
or  about  the  west  end. 

'-  '  A  processione  dominici  in  ramis  palmarum  crux  principalis  [the 
great  Rood]  in  ecclesia  et  crux  super  principale  altare  ilia  dominica 
tantum  permaneant  discooperta.' — Cttsf.,  139.  The  Rood  was  un- 
covered during  the  last  station,  which  was  before  it. — Cons.,  61. 

3  '  Non  dicitur  Gloria  tibi,  Domine.' — Mis,  Sar.,  264.  This  applies 
to  each  '  Passion,'  but  not  to  the  Easter  Even  Gospel.  The  Gospels 
this  week  (but  not  the  Passions)  were  announced  '  sine  titulo '  (ibid. 
272).     Our  Gospels,  being  Passions,  should  have  the  title. 

■^  '  Emisit  spiritum.  Hie  inclinet  se  diaconus  vel  prosternet  versus 
orientem,  et  dicat  privatim  Pater  nosier,  Ave  Maria,  et  In  mantes  tuas, 
Domine,  cotnmendo  spiritum  meum :  redemisti  me,  Domine  Deus 
veritaiis.  Deinde  surgat,  et  postea  residuum  Passionis  legat.' — Alis. 
Sar.,  271. 

5  Cf.  pp.  317-9- 

'3  '  Qua  finita,  intrent  chorum.  Omnes  cruces  per  ecclesiam  sint 
discoopertae  usque  post  vesperas. ' — Mis,  Sar. ,  262.    After  mentioning 


NOTES  ON  THE  SEASONS  449 

For  those  places  where  the  office  of  Tenebrae  is 
allowed,  the  following  notes  may  be  of  use.  There  can 
be  no  objection  to  the  service  in  itself,  since  it  consists 
entirely  of  passages  from  Holy  Scripture,  with  the 
addition  of  a  few  readings  from  St.  Augustine.  It  may 
indeed  be  objected  that  it  is  but  the  old  Mattins  and 
Lauds,  and  that  we  have  now  a  different  form  of 
Morning  Prayer ;  but  this  does  not  seem  a  final  argu- 
ment against  our  using,  as  a  special  way  of  marking 
three  solemn  days,  the  old  choir  offices  to  supplement 
our  own,  where  such  an  additional  service  may  be 
allowed.^  Even  if  it  were  not  used  at  a  totally  different 
time  of  day  from  our  Mattins,  it  is  so  entirely  unlike 
that  office  that  there  can  be  no  practical  question  of  a 
liturgical  solecism.  Practically  again,  the  office  is  one 
of  the  greatest  beauty  and  most  touching  solemnity — 
I  am  not  speaking  now  of  tlie  less  important  question 
of  its  ceremonial— so  that  there  can  be  nothing  more 
suitable  for  the  devotions  of  educated  people,  especially 
if  the  old  music  is  used.  As  I  have  said  already,  we 
do  need  additional  services  for  Holy  Week,  and  the 
old  ones  are  a  very  great  deal  better  than  the  new. 

A  translation  of  the  Sarum  office  for  Tenebrae,^ 
called  English  Tenebrae  (originally  published  by  Mr. 
Hayes),  can  be  obtained  from  the  church  of  St.  Agnes, 

the  Rood,  Cons.,  6i  says,  '  Cruce  eciam  super  principale  altare  dis- 
cooperta  et  sic  permaneat  tola  die  discooperta.' 

1  The  Bishops  at  the  last  Lambeth  Conference  passed  the  following 
resolution  ;  — '  We  think  it  our  duty  to  affirm  the  right  of  every  Bishop 
within  the  jurisdiction  assigned  to  him  by  the  Church  to  set  forth  and 
sanction  additional  services.'  The  decision  of  course  rests  with  the 
Bishop,  and  Tenebrae  cannot  be  used  if  he  decides  against  it. 

2  It  need  hardly  be  said  that  the  question  of  the  revival  of  Tenebrae 
becomes  much  more  difficult  if  the  use  of  Rouen,  for  instance,  is 
attempted. 

2    F 


450  THE  PARSON'S  HANDBOOK 

Kennington.  In  this  edition  the  service  is  printed  in 
full  for  each  day,  so  that  there  is  no  difificulty  about 
finding  the  place. 

The  office  is  sung  in  the  evening  of  Wednesday, 
Thursday,  and  Friday  of  Holy  Week,  without  the 
organ.^  The  Tenebrae  candlestick  or  'herse,'  with 
its  twenty-four  candles,^  is  placed  before  the  altar  on 
the  south  side,  and  the  candles  lighted  before  the 
service  begins. 

The  Psalms  are  sung  without  the  Gloria?  A  candle 
is  extinguished  at  the  beginning  of  each  antiphon  and 
of  each  of  the  responsories  which  follow  the  Lessons,^ 
by  a  server  appointed  for  this  office :  in  his  book  the 
number  of  the  candle  should  be  written  plainly  against 
each  antiphon  and  responsory.  He  will  begin  with  the 
lowest  candle,  first  on  one  side,  then  on  the  other,  and 
so  on.  All  may  sit,  as  the  service  is  long,  especially  if 
it  be  sung.  The  lectern  should  stand  in  the  midst  of 
the  choir,  and  the  reader  leaves  his  stall  before  each 
set  of  lessons^  to  read  the  appointed  portions. 

During  the  last  psalm  before  the  Benedlctus,  the 
upper  light  is  removed,  and  put  in  some  place  where  it 
is  not  seen,  but  it  is  not  extinguished.^  The  lights 
in   the   church   should  then  be  lowered    as   much  as 

1  This  applies  to  all  Holy  Week.  '  Let  it  not  be  forgotten  that  the 
organ  is  silent  during  Holy  Week.' — Wickham  Legg,  Kal.  1900,  Ap. 

2  Not  less.  '  In  cenadomini  ante  matutinas  viginti  quatuor  candele 
accendantur,  juxta  numerum  duodecim  apostolorum  et  duodecim 
prophetarum.' — Cons.,  143,  also  Brev.  Sar.  in  loc. 

2  '  Glo7-ia  Patri  omnino  pretermittatur.' — Cons.,  143. 

■1  '  Quarum  singule  ad  incepcionem  cujuslibet  antiphone  et  respon- 
sorii  extinguantur.' — Cons.,  143. 

5  Cranmer  explained  that  the  Lamentations  are  read  in  memory 
of  the  Jews  seeking  our  Lord's  life  at  this  time. 

•5  '  Dum  ultimus  psalmus  in  laudibus,  psallitur,  lumen,  ubi  nequeat 
videri,  abscondatur.' — Ibid. 


NOTES  ON  THE  SEASONS  451 

possible.^  After  the  Good  Friday  collect  has  been 
said,  'one  of  the  seniors  striking  his  book  with  his 
hand  three  times,  all  shall  rise,  and  the  lighted  candle 
shall  be  brought  forth,'-  and  put  on  the  herse.  All 
go  out  silently,  and  the  candle  is  extinguished  after  the 
service. 

Maundy  Thursday,  the  Birthday  of  the  Eucharist, 
was  also  most  appropriately  the  day  of  the  Reconcilia- 
tion of  Penitents,  in  accordance  with  that  'godly  dis- 
cipline'^ which  our  Prayer  Book  recommends.  From 
the  fifth  century  the  ceremony  of  consecrating  the 
Chrism  was  fixed  for  this  day  also.  The  very  early 
ceremony  of  washing  the  feet  of  twelve  or  thirteen 
poor  men  was  confined  to  bishops  and  other  great 
ecclesiastical  and  secular  personages.  Cranmer  prac- 
tised and  defended  the  custom.  Queen  Elizabeth  kept 
it  up,  herself  washing  and  kissing  the  feet  of  as  many 

1  '  Finita  quinta  antiphona  in  laudibus,  omnia  luminaria  per 
ecclesiam  extinguantur,  Antiphona  super  Benedictus  ab  excellenciore 
incipiatur.' — Ibid,  (continued). 

-  '  Et  seniore  percutiente  manum  super  librum  tribus  vicibus  omnes 
surgant  .  .  .  et  lumen  proferatur,' — Brev.  Sar.,  DCCLXXxni. 

3  '  In  the  Primitive  Church  there  was  a  godly  discipline,  that,  at 
the  beginning  of  Lent,  such  persons  as  stood  convicted  of  notorious 
sin  were  put  to  open  penance  .  .  .  until  the  said  discipline  may  be 
restored  again  (which  is  much  to  be  wished).' — I ntroducUon  to  the 
Commitiation. 

Yet  Church  Discipline  was,  even  throughout  the  eighteenth  cen- 
tury, a  much  greater  reality  than  at  the  present  day.  Excommuni- 
cations and  presentments  were  still  in  force,  and  the  commutation  of 
penance  was  a  matter  of  grave  and  careful  consideration  even  by  so 
strong  a  Protestant  as  William  HI.  Wordsworth  has  told  us  that  one 
of  his  earliest  recollections  (about  1777)  was  seeing  a  woman  doing 
penance  in  a  white  sheet :  this  was  called  '  solemn  penance.' 
Bishop  Wilson's  remarkable  system  of  discipline  can  be  read  in  his 
life.  (See  Abbey  and  Overton,  ii.  499-511.)  Discipline  was  vigorously 
enforced  by  the  Presbyterians  during  their  ascendency  in  England. 
It  is  still  in  force  in  the  ecclesiastical  courts  in  the  case  of  slander. 


452  THE  PARSON'S  HANDBOOK 

poor  persons  as  corresponded  with  her  age.  The 
Hanoverian  sovereigns  deputed  the  ofifice  to  the  royal 
almoners,  who  soon  dropped  the  washing  (in  1737), 
but  retained  the  custom  of  giving  alms,  which  is  still 
done  at  Westminster  Abbey  with  some  ceremony  (in- 
cluding the  processional  use  of  a  towel)  each  year.  It 
is  to  this  practice  that  we  owe  the  name  of  Maundy.^ 

The  Holy  Eucharist  should  be  sung  with  much 
solemnity  on  this  its  birthday.  The  red  Passiontide 
colour  is  continued  during  the  day,^  but  white  may  be 
worn  for  the  Mass.^  Tunicles  are  worn  by  the  deacon 
and  sub-deacon.'^  The  Agnus  Dei  should  not  be  sung, 
unless  the  Bishop  celebrates.^ 

Evensong  was  anciently  said  between  the  Com- 
munion and  Post-communion,  so  that  Mass  and  Even- 
song ended  together,*^  and  then  the  altars  were  stripped 

1  '  Mandatum  novum  do  vobis,'  the  antiphon  from  John  xiv.  sung 
during  the  washing. 

2  'Indutus  vestibus  sacerdotahbus  in  capa  serica  rubea,'  for  the 
Reconciliation  of  the  Penitents.  If  white  is  worn  for  the  Mass  there 
is  no  use  for  red  except  for  the  frontal  at  Mattins,  if  the  altars  are 
stripped  directly  after  Mass  ;  for  there  are  no  rulers  of  the  choir  on 
this  day,  either  at  Mattins  {Oust.  140),  Mass  {Mis.  Sar.,  300),  or 
Evensong  [ibid.  304). 

3  '  Formerly  in  England  the  colour  for  the  Eucharist  also  remained 
the  same,  unless  the  Bishop  during  the  celebration  of  the  Eucharist 
blessed  the  holy  oils.  Then  the  colour  was  often  white  ;  and  now  the 
use  of  white  ornaments  on  this  day  has  become  very  general,  whether 
the  oils  be  blessed  or  not,  white  being  in  so  many  dioceses  the  colour 
of  the  Holy  Eucharist  instituted  on  this  day.  Thus,  if  the  colour  be 
changed,  it  shoitld  be  changed  only  for  the  Eucharist. '—Wickham 
Legg,  Kal,  1900,  Ap. 

■i  '  Propter  solemnitatem  vero  Coenae  diaconus  et  subdiaconus 
dalmatica  et  tunica  induantur.' — Mis.  Sar.,  308. 

5  '  Hac  die  non  dicitur  Agnus  Dei,  nee  Pax  detui",  nisi  episcopus 
celebraverit.'— il/w.  Sar.,  303.  The  Gloria  and  Creed  also  were  not 
said  unless  the  Bishop  celebrated.— /^zV/.  300,  302. 

8  '  Et  sic  Missa  et  Vesperae  simul  finiantur.'— 71/w.  Sar.,  308,  cf. 
also  304. 


NOTES  ON  THE  SEASONS  453 

and  washed  by  two  priests,  a  deacon,  a  sub-deacon,  and 
a  taperer,  assisted  by  two  other  ministers  carrying  the 
wine  and  water,  all  vested  in  albes.^  Each  altar  was 
washed,  wine  and  then  water  being  poured  on  its  five 
crosses,  and  dried  with  a  branch  of  box  or  other  tree,- 
and  the  collect  said  of  the  saint  in  whose  honour  the 
altar  was  dedicated.^  Meanwhile  responsories  were 
sung.^  It  is  a  reasonable  and  useful  as  well  as  sym- 
bolical custom  to  wash  the  altars  after  the  Mass  on  this 
day;^  they  should  remain  stripped  till  Easter  Even, 
The  altar  was  only  vested  on  Good  Friday  during  the 
office  for  Communion  with  the  reserved  Sacrament. 

All  the  church  bells  should  be  silent  during  the  last 
three  days  of  Holy.  Week  after  the  Maundy  Mass." 
Therefore  we  have  no  precedent  for  the  objectionable 
and  morbid  practice  of  tolling  a  bell  on  Good  Friday. 

Good  Friday. — The  services  essential  to  this  day  are 
Mattins,  Litany,  the  Ante-Communion  service,  and 
Evensong.  To  these  may  be  added  the  Reproaches 
in  the  morning  and  Tenebrae  after  Evensong,  if  per- 

^  '  Deinde  praepareutur  duo  sacerdotes  excellentiores  cum  diacono 
et  subdiacono  de  secunda  forma  et  ceroferario  de  prima  forma,  [et 
duobus  clericis  viniim  et  aquam  deferentibus,  Grad.],  qui  omnes 
sint  albis  cum  amictibus  induti,  et  incipiant  a  majori  altari,  et 
abluant  illud,  infundentes  vinum  et  aquam.'— 71//5.  Sar.,  309. 

2  For  references  c/.  Feasey,  //(//)'  IVee^  Cer.,  106. 

3  '  Quo  finito  dicitur  versus  et  Oratio  de  sancto  in  cujus  honore  con- 
secratum  est  altare,  ab  excellentiore  sacerdote,  modesta  voce,  item 
sine  nota.  Quae  termini  tur  sic  Per  Christum,  nee  praecedat  nee 
subsequatur  Dot)iinns  vobisc7im,  sed  tantum  Oreiniis  ante  Oralionem. 
[Et  postea  deosculetur  altare  ab  executore  officii  et  aliis  clericis  con- 
sequentur,  Grad.'\  Eodem  modo  omnia  altaria  in  ecclesia  abluantur.' 
— Mis.  Sar.,  309-10. 

*  They  are  given  in  Mis.  Sar.,  309-10. 

s  It  is  absolutely  necessary  that  the  altars  should  be  :;ometinies 
washed  and  left  bare  to  be  aired  (p.  173). 
''  Mickletliwaite,  Ornaments,  57;  Feasey,  Holy  Week  Cer.,  93. 


454  THE  PARSON'S  HANDBOOK 

mission  has  been  obtained  from  the  Ordinary.  The 
Three  Hours'  Service  is  everywhere  allowed,  and  many 
find  it  a  very  great  help.  It  is  not,  however,  a  liturgi- 
cal service  at  all ;  and,  excellent  as  hortatory  devotions 
of  this  kind  often  are,  they  must  not  be  allowed  to 
displace  the  Church's  appointed  offices. 

The  service  sometimes  used,  called  the  '  Reproaches,' 
is  really  a  small  part  of  the  old  office  for  the  Venera- 
tion of  the  Cross,  and  so  is  the  hymn  Pange  Lingua 
{A.  and  M.  97). 

The  Holy  Eucharist  should  not  be  celebrated  on 
Good  Friday  or  on  Easter  Even.^ 

The  Passiontide  red  should  be  continued  (unless 
violet  has  been  retained).  There  is  no  authority  for 
the  use  of  black  crape,  etc.,  in  the  church. 

In  the  Middle  Ages,  three  Hosts  were  consecrated 
on  Maundy  Thursday:  the  second  was  consumed  by  the 
priest  at  the  Friday  service,  which  was  like  our  more 
primitive  Ante-Communion  service,^  but  with  com- 
munion from  the  reserved  Sacrament  annexed  to  it ; 
the  third  Host  was  deposited  in  the  Easter  Sepulchre, 
which  was  not  the  same  thing  as  the  urn  on  the  Roman 
'altar  of  repose.' 

1  '  Good  Friday  and  Easter  Even  have  always  been  distinguished 
from  the  rest  of  the  days  of  the  year  by  the  fact  that  no  celebration 
of  the  Eucharist  took  place  on  them  :  the  Church  fasted  because  the 
Bridegroom  was  taken  away.' — Procter  and  Frere,  536.  Dr.  Wick- 
ham  Legg  says  of  Easter  Even  {Kal.  1900,  Ap. )  :  '  The  Celebration 
which  now  takes  place  at  Rome  early  on  the  morning  of  Easter  Even 
is  really  the  first  Celebration  of  Easter  Day,  formerly  said  soon  after 
midnight,  but  which  has  been  put  back  by  little  and  little  till  it  has 
reached  its  present  time.  There  should  be  no  Celebration  on  Easter 
Even.' 

'■^  '  The  old  service  of  Good  Friday  and  Easter  Even  is  of  this 
nature  :  the  Mass  of  the  presanctified  was  grafted  on  to  it  in  mediseval 
times,  but  originally  it  was  simply  an  "  ante-communion  service."  It 
is  in  fact  the  "  primitive  service."  ' — Procter  atid  Frere,  498,  536-8. 


NOTES  ON  THE  SEASONS  455 

The  most  practical  arrangement  at  an  ordinary  town 
cliurch  will  probably  be  something  like  this  : — At  8  a.m., 
Mattins,  followed  perhaps  by  the  Reproaches;  at  9.30, 
service  for  children  with  a  short  address  and  a  few 
hymns;  at  10,  Litany  and  Ante-Communion  service; 
from  12  till  3,  perhaps,  in  some  town  parishes,  the  Three 
Hours'  devotion;  at  6,  Evensong;  and  at  8,  perhaps, 
in  a  few  parishes,  Tenebrae,  opportunity  being  given 
after  the  Three  Hours,  Evensong,  and  Tenebrae  for 
those  who  seek  the  ministry  of  reconciliation.  In 
many  churches  a  '  mission  '  service  will  be  useful  in 
the  evening,  with  hymns,  addresses,  and  perhaps 
pictures ;  such  a  service  might  well  include  the  read- 
ing of  one  of  the  Passions,  and  might  end  with  the 
Miserere  and  last  part  of  the  Commination. 

The  Litany  having  been  said,  the  priest,  with  the 
deacon,  sub-deacon,  and  clerk  (who  wear  albes  and 
amices),^  will  go  to  the  altar  and  begin  the  Ante-Com- 
munion service,  as  it  is  appointed  in  the  Prayer  Book. 
Psalm  22  2  might  be  sung  as  an  Introit,  and  before  the 
Gospel,  Psalm  140  ;2  anciently  the  Good  Friday 
Passion  was  read  sine  titulo^  A  sermon  should  be 
preached  as  usual  after  the  Creed.  As  there  is  now 
no  Communion  with  the  reserved  Host,  the  altar  will 
not  be  vested,  but  will  remain  stripped.  For  the  same 
reason  the  priest  will  not  wear  a  chasuble,  but  will  vest 
as  for  the  Ante-Communion  service  in  the  First  Prayer 

1  '  Accedat  sacerdos  ad  altare,  indutus  vestibus  sacerdotalibus,  in 
casula  rubea,  cum  diacono  et  subdiacono  et  ceteris  ministris  altaiis, 
qui  omnes  sint  albis  cum  amictibus  induti.'  'Sine  tunicis,'  Grad. 
'  Acolytus  alba  indutus.' — A/is.  Sar.,  315,  316. 

-  This  was  the  psalm  appointed  in  the  First  Prayer  Book.  It  is 
now  our  first  Mattins  psalm,  but  it  might  very  well  be  repeated  now 
if  Mattins  has  been  said  early. 

2  'Tmcins  Eripe  me,  Domine.' — A/is.  Sar.,  318. 
*  See  p. '448,  note  3. 


456  THE  PARSON'S  HANDBOOK 

Book,i  'a  plain  albe  or  surplice,  with  a  cope.'  The 
cope  will  be  red  -  (unless  the  Passiontide  colour  is  not 
used),  and  apparels  may  be  worn.^ 

A  great  feature  of  the  old  service  was  intercession, 
and  some  of  the  solemn  collects  then  used  have  been 
preserved  in  our  service.  The  intercessions  were  for 
the  King,  bishops,  and  clergy,  confessors  and  all  '  the 
holy  people  of  God,'  those  in  heresy  or  schism,  the 
Jews  and  the  heathen,  the  troubles  and  sickness  in 
the  world,  and  the  catechumens.  Our  collects  pre- 
serve most  of  these  subjects ;  and  in  addition  to  those 
appointed,  i.e.  for  the  King,  'this  thy  family,'  'all 
estates  of  men  in  thy  holy  Church,'  'all  Jews,  Turks, 
Infidels,  and  Hereticks'  and  the  Ash  Wednesday 
collect,  one  or  two  of  the  collects  at  the  end  of  the 
Communion  service  might  well  be  added,  in  accord- 
ance with  the  rubric,  e.g.  'Assist  tis,'  'O  Almighty 
Lord;  ending  with,  'Almighty  God,  the  fountain.' 

After  the  Church  MiUtant  Prayer  one  or  more  of 
the  collects  at  the  end  of  the  service  will  be  said, 
as  the  rubric  directs.  The  most  suitable  for  the 
occasion  is  the  last,  'Almighty  God,  who  hast 
promised.' 

Care  should  be  taken  in  those  churches  where  the 
Three  Hours'  service  is  held,  to  mark  the  fact  that  it  is 
not  a  liturgical  service,  but  rather  a  sort  of  meditation, 
which  is  strictly  subsidiary  to  the  proper  Good  Friday 
offices.     For  this  and  for  other  reasons  it  is  better  for 

^  P-  ^9-  2  See  p.  455,  note  i. 

3  The  rubric  in  the  Sarum  Missal  '  absque  paruris '  does  not  refer 
to  the  ministers  at  the  altar,  but  to  the  'alii  duo  presbyteri  de 
superiori  gradu,  nudatis  pedibus,  albis  induti  absque  paruris,  tenentes 
crucem,'  who  brought  the  cross  out  for  the  adoration.— yl/zj.  Sar.,  328. 
In  fact  the  unapparelled  albe  is  only  the  distinctive  dress  of  the 
dramatis  personae  of  the  Creeping  to  the  Cross. 


NOTES  ON  THE  SEASONS  457 

the  conductor  to  wear  his  cassock,  gown,  and  tippet,  as 
he  would  for  a  mission  service.  Of  course  he  would 
not  in  any  case  wear  a  stole.  It  is  better  to  let  one  or 
two  men  at  the  back  of  the  church  lead  the  hymn- 
singing,  and  to  dispense  with  boys :  certainly  it  is  not 
an  occasion  for  a  surpliced  choir. 

Evensong  should  be  monotoned,  and  not  sung.^ 
Easter  Even,  called  also  Holy  Saturday  or  the  Great 
Sabbath,  was  anciently  marked  by  the  blessing  of  the 
new  fire  and  Paschal  candle,  and  by  the  hallowing  of  the 
Font.  It  is  the  best  day  in  the  year  for  the  celebration 
of  Holy  Baptism  with  special  solemnity,  and,  whenever 
possible,  baptisms  should  be  arranged  for  this  day,  to 
take  place  after  the  second  Lesson  at  Evensong.  Adults 
who  seek  admission  to  the  Church  should,  when  con- 
venient, be  prepared  throughout  Lent  and  baptized  on 
Easter  Even. 

The  appointed  morning  services  are  Mattins  and 
Ante-Communion;  the  colour  for  these  is  red  (unless 
violet  has  been  retained).  In  the  Middle  Ages  the 
Paschal  was  blessed  before  the  Lord's  Supper,  which 
was  deferred  till  after  None,  and  Evensong  was  inter- 
woven with  the  Mass  so  that  both  finished  together,2  as 
on  Maundy  Thursday;  but  more  anciently  the  Paschal 
was  blessed  in  the  evening.^  Nowadays,  when  Even- 
song cannot  be  said  at  the  same  time  as  the  Eucharist, 
it  seems  best  not  to  light  the  Paschal  till  before  Even- 
song. 

Evening  Prayer  is  generally  considered  the  first 
Evensong  of  Easter,  the  collect  for  Easter  Day  being 
used ;  but  the  ferial  psalms  should  not  in  any  case  be 

1  '  Dicant  Vesperas  non  cantando.'— ^1//^.  Sar.,  332.    This  does  not 
apply  to  Mattins. 
*  ^/".  Sar.,  357,  3  Feasey,  Holy  Week  Cer.,  186. 


4S8  THE  PARSON'S  HANDBOOK 

departed  from.^  The  church  should  be  decorated,  the 
altars  may  be  vested  in  the  festal  white ;  ^  the  church 
bells  may  be  rung.^  The  crosses,  images,  etc.,  how- 
ever, should  not  be  unveiled  till  after  Evensong;'^  nor 
should  incense  be  used  at  the  Magnificat,^  nor  should 
there  be  rulers.*^ 

Litanies  were  anciently  sung  before  the  Benediction 
of  the  Font.  The  Sevenfold  Litany  was  sung  by  seven 
boys  in  surplices  '  in  medio  choir,'  the  priest  standing 
before  the  altar  in  a  red  cope.^  When  it  was  over,  the 
Fivefold  Litany  was  sung  by  five  deacons  in  surplices, 
also  in  the  midst  of  the  choir,  but  only  for  the  opening 
Invocations,  after  which  the  procession  started  for  the 
font,  going  by  the  south  side  of  the  church.^  It  is  a 
good  thing  to  make  litanies  a  feature  of  this  day.  A 
Litany  might  be  sung  before  Evensong,  and  also  during 
the  procession  to  the  font,  if  there  is  a  Baptism.  If 
the  priest  wears  a  red  cope  for  the  Htanies,  he  will 
change  it  to  a  white  one  for  the  Baptism. 

Easter  Day  is  the  day  on  which  all  churchmen  not 
excommunicate  are  ordered  to  make  their  Communion. 

^  Wickhani  Legg,  Kal.  1900,  Ap.  There  is  however,  much  to  be 
said  for  the  use  of  the  Easter  Even  collect  only. 

-  '  Post  sextam  .  .  .  altaria  festive  cooperiantur  et  festivo  modo  ad 
ostendendam  tam  ineffabilis  gaudii  soUempnitatem  intrinsecus  et  ex- 
trinsecus  dignissime  cuncta  adornentur.'— Cowj. ,  144. 

^  '  Pulsentur  signa  ad  vesperas.' — Co?is.,  152.  In  Alis.  Sar,  (353, 
351),  however,  the  bells  are  to  be  rung  at  Gloria  in  Excels! s,  not  at 
Evensong. 

*  '  Sint  cooperta  usque  ad  matutinas  in  die  pasche.' — Co?is.,  138. 

^  '  Non  thurificetur  altare  neque  chorus.' — Alls.  Sar.,  357.  Incense 
was  used  for  the  Blessing  of  the  Font,  etc. 

8  Vesperae festivae  sineregimine  chori.' — Mis.  Sar.,  356.  This  is  all 
a  survival  of  the  older  and  more  appropriate  custom  of  not  beginning 
the  Easter  services  till  Easter  morning.  If  the  Easter  Even  collect  is 
used,  the  Passiontide  colour  would  be  retained.  In  any  case  the 
special  character  of  this  service  as  before  Easter  iVIorn  must  be  care- 
fully preserved.     "^  Proc.  Sar.,  83.    s  Cons.,  149  ;  Mis.  Sar.,  347-50,  n. 


NOTES  ON  THE  SEASONS  459 

Every  opportunity  ought  therefore  to  be  given  by  as 
many  early  Celebrations  as  possible,  and  the  congrega- 
tion should  be  reminded  beforehand  by  the  reading  of 
the  rubric  and  the  First  Exhortation. ^ 

The  Rogation  Days  should  be  carefully  kept  as  days 
of  intercession  for  God's  blessing  on  the  fruits  of  the 
earth.  The  Litany  should  be  said  before  the  principal 
Eucharist  on  each  day,  violet  being  the  colour  for  these 
two  services.  The  late  Archbishop  of  Canterbury,  in 
urging  the  better  observance  of  these  days,  sanctioned 
special  collects,  as  have  many  other  bishops.  The  Arch- 
bishop also  recommended  'the  use  of  the  Litany  at 
some  hour  on  the  Monday  and  Tuesday,  as  well  as  on 
Sunday  and  Wednesday.' 

Archbishop  Benson  also  urged  that  '  Where  the  Per- 
ambulation of  Parish  Bounds  is  still  observed  and 
suitable,  I  hope  that  it  will  always  be  with  such  religi- 
ous services  as  are  happily  used  in  many  places.'  Un- 
fortunately the  old  processions  had  become  associated 
with  tin-cans  (both  empty  and  full)  and  with  much 
unseemliness.  But  in  country  places  the  people  wel- 
come a  revival  of  the  old  religious  processions ;  and  the 
parson  who  omits  them  loses  a  great  opportunity  of 
touching  and  helping  his  flock.  In  large  towns  the 
case  is  rather  different. 

As  late  as  about  1765,  at  Wolverhampton,  'the 
sacrist,  resident  prebendaries,  and  members  of  the 
choir,  assembled  at  Morning  Prayers  on  Monday  and 
Tuesday  in  Rogation  Week,  with  the  charity  children 
bearing  long  poles  clothed  with  all  kinds  of  flowers 
then  in  season,  and  which  were  afterwards  carried 
through  the  streets  of  the  town  with  much  solemnity, 
the  clergy,  singing  men  and  boys,  dressed  in  their 
1  P.  317. 


46o  THE  PARSON'S  HANDBOOK 

sacred  vestments,  closing  the  procession,  and  chanting 
in  a  grave  and  appropriate  melody  the '  Benedicite  o??inia 
opera.  The  boundaries  of  the  parish  were  marked  in 
many  points  by  Gospel  trees,  where  the  Gospel  was  read.^ 

Here  then  we  touch  hands  with  ancient  tradition ; 
and  the  parson  may  easily  accommodate  it  to  his  own 
opportunities.  For  the  Psalms,  etc.,  to  be  used  he  can 
turn  to  old  authorities,  and  will  find  that  Psalms  103 
and  104,  together  with  the  Litany,  are  'by  law  ap- 
pointed.'^  Something  like  the  following  may  be  found 
suitable. 

Let  the  choir  and  clergy  leave  the  church,  preceded 
by  thechurchwardens,^  verger,  cross,  candle  or  lantern- 
bearers,-*  and  thurifer,  and  all  wearing  surplices  over 
their  cassocks,  and  the  clergy  their  hoods,  tippets,  and 
caps  (the  officiant  in  a  violet  cope).  Banners  may  be 
carried.^     Let  the  choir  be  followed   by  the   school- 

1  Brand's  Popular  Antiquities,  i.  169.    Hence  the  name  Gospel  Oak. 

-  '  Doth  your  Minister  or  Curate  in  Rogation  Days  go  in  Perambu- 
lation about  your  Parish,  saying  and  using  the  Psalms  and  suffrages 
by  law  appointed,  as  viz.  Psalms  103  and  104,  the  Litany  and  Suffrages, 
together  with  the  Homily  set  out  for  that  end  and  purpose? ' — Articles 
of  Archdeacon  of  Middlesex  in  1662,  qu.  Atchley,  .S./'.£'.6'.  Trans. 
V,  61.  The  reference  is  to  the  Elizabethan  Injunctions  of  1559  or  to 
the  Advertisements  of  1564  (though  they  cannot  strictly  be  called 
'  law').  '  Item,  that  in  Rogation  days  of  procession  they  sing  or  say 
in  English  the  two  psalms  beginning  "  Benedic,  anima  mea,"  etc.,  with 
the  litany  and  suffrages  thereunto,  with  one  homily  of  thanksgiving  to 
God.'— Cardvvell,  Doc.  Ann.,  i.  293  ;  comp.  p.  187.  Gospels  and 
Epistles  also  were  mentioned  by  the  Bishop  of  Chichester  in  1637, 
qu.  Atchley,  ibid.  62,  and  Brand,  ibid.  i.  204. 

3  At  first  staves  were  carried,  then  rods  or  wands  ad  defendendiitn 
processionem  (Chambers,  Div.  Service,  213).  Four  stalwart  men  in 
their  ordinary  attire,  carrying  rods,  would  make  a  good  head  to  the 
procession. 

4  It  is  interesting  to  note  that  it  was  not  till  1560  that  lights  were 
forbidden  in  these  processions.  This  was  done  by  Grindal,  who  at 
the  same  time  forbade  the  use  of  surplices ! — Strype,  Grindal,  28, 
qu.  Atchley,  ibid.  62.  ^  Atchley,  ibid. 


NOTES  ON  THE  SEASONS  461 

children  carrying  flowers  and  garlands.  Let  stations 
be  previously  arranged,  one  in  the  village,  the  others 
on  the  boundaries  if  possible  (with  trees  planted  and 
kept  for  this  purpose).  Let  the  choir  slowly  chant  the 
appointed  psalms  through  the  village;  and  at  the  first 
station  let  the  Gospel  for  the  Sunday  be  read,  the  choir 
grouping  round  the  reader.  As  the  procession  pro- 
ceeds let  the  Litany  be  sung,  and  perhaps  metrical 
litanies,  and  Psalm  67  and  the  Penitential  Psalms,^  to 
fill  up  the  time ;  and  at  the  other  stations  let  the 
Epistle  and  Gospel  for  the  Rogation  Days  (James 
V.  16-20  and  Luke  xi.  5-13)  be  read,  and  other  passages 
if  there  are  more  stations.  On  returning  through  the 
village  by  another  way  let  the  Be?iedicife  be  sung.  Then 
let  all  come  into  church  again  for  the  Eucharist,  at 
which  there  should  be  a  Sermon  or  Homily.- 

The  parson  may  be  able  to  arrange  for  a  partial 
holiday  on  these  occasions. 

Ascension  Day. — Everything  should  be  done  to  make 
Holy  Thursday  as  much  a  holiday  as  Christmas,  and 
the  people  strongly  urged  to  observe  it  according  to 
the  custom  of  Holy  Church.^  It  may  help  towards 
this  ideal  if  the  day  is  chosen  for  some  guild  or  club 
feast. 

1  The  ancient  practice  was  to'sing  Psalm  67  (and  any  other  psalms 
for  any  special  need,  such  as  good  weather  or  peace),  and  Litanies, 
filling  up  with  the  Penitential  Psalms  (Chambers,  ibid.  211). 

-  There  is  a  '  Homily  for  the  Days  of  Rogation  Week '  in  the  Ser- 
mons or  Homilies.  Compare  Mis,  Sar.,  408,  'Hie  fiat  sermo  ad 
populum  si  placuerit." 

3  The  Sunday  in  the  octave  should  not  be  allowed  to  exceed  in  im- 
portance the  day  itself.  It  seems  better,  for  instance,  not  to  have  a 
procession  after  Evensong  on  the  Sunday,  nor  to  have  any  procession 
before  Mass  but  the  ordinary  processional  Litany.  People  should  not 
be  encouraged  to  look  for  their  Ascension  festival  services  on  the 
Sunday. 


462  THE  PARSON'S  HANDBOOK 

Whitsuntide  (especially  the  Eve)  is  a  proper  occasion 
for  the  solemn  administration  of  Baptism. 

The  Dedication  Festival  should,  according  to  the 
order  of  Convocation  in  1536,^  be  everywhere  observed 
on  the  first  Sunday  in  October,  whether  the  day  of  the 
actual  dedication  be  known  or  not.  It  is  a  principal 
double  with  an  octave.  There  is  much  practical  con- 
venience in  this  general  observance  of  one  day  as 
Dedication  Sunday ;  nor  does  it  involve  the  neglect  of 
i\\&festiim  loci,^  the  special  day  of  any  particular  church, 
since  that  is  provided  for  by  the  Patronal  Festival. 

The  Patronal  Festival  is  quite  a  distinct  feast,  and 
preachers  should  be  warned  not  to  confuse  it  with  that 
of  the  Dedication,  nor  should  any  hymns  of  the  other 
feast  be  used,  but  only  those  of  the  Saint  or  Title.  If 
the  church  is  called  by  the  name  of  some  mystery  or 
by  one  of  our  Lord's  titles,  then  the  festival  is  known 
as  the  Feast  of  the  Title.  The  feast  will  fall  on  the 
day  of  the  patron  saint  or  of  the  title ;  ^  it  is  a  principal 
double ;  -  but  it  will  not  have  an  octave  unless  the  day 
is  one  which  has  an  octave  in  any  case :  ^  there  can 
only  be  one  such  feast  in  the  year ;  thus  when  the  patron 
saint  has  more  than  one  day  a  choice  must  be  made,-^ 
and  the  date  once  chosen  should  never  be  changed. 

1  Wilkius,  Concilia,  iii.  823.  2  Cusf.,  29. 

3  Sometimes  the  Feast  of  the  Title  has  to  be  hidden  in  some  greater 
festival,  as  e.g.  Emmanuel  Chui'ch  must  have  its  feast  on  Christmas 
Day,  and  Trinity  Church  on  Trinity  Sunday,  though  Christ  Church 
would  have  an  opportunity  of  increasing  the  observance  of  the  Epi- 
phany by  keeping  its  feast  on  that  day. 

■1  Maydeston,  Tracts,  12-3.     Brev.  Say.,  i.  MCCCCLXXXI. 

5  In  the  case  of  a  church  dedicated  in  the  name  of  our  Lady,  there 
is  a  choice  of  five  days  ;  in  most  cases  July  2nd,  the  Visitation,  will  be 
found  most  convenient  for  the  Patronal  Festival,  although  any  of  the 
others  might  be  chosen,  except  perhaps  September  8th,  which  is  too 
near  Dedication  Sunday. 


NOTES  ON  THE  SEASONS  463 

The  fact  that  this  Feast  has  no  octave  would  enable  it 
to  be  kept  if  it  fell  in  Lent,  though  in  the  event  of  it 
falling  in  Holy  Week  it  would  have  to  be  transferred 
or  its  observance  dropped  for  that  year.  If  a  procession 
is  made  to  the  altar  of  the  saint,  this  should  be  on  the 
vigil  after  the  first  Evensong  of  the  feast.  A  boy  would 
carry  the  book,  and  there  would  be  a  thurifer  and 
taperers ;  the  altar  would  be  censed,  and  afterwards  the 
collect  of  the  saint  would  be  said.'^ 

Harvest  Festivals  have  been  much  abused  by  exces- 
sive displays  of  greengrocery,  but  this  is  no  reason  why 
they  should  not  be  observed.  There  is  very  ancient 
precedent  for  a  Votive  Mass  in  thanksgiving  for 
harvest ;  '^  and  such  a  Mass  may  conveniently  be  said, 
in  my  opinion,  during  the  octave  of  the  Dedication 
Festival,  either  on  a  week-day  or  the  Sunday  in  the 
octave.  In  this  way  the  Church  will  have  its  decora- 
tions, and  the  people  will  learn  to  thank  God  for  the 
material  blessings  of  the  earth  in  connection  with  their 
thanksgiving  for  the  greater  blessings  of  religion.  The 
appointed  order  of  psalms  and  lessons  at  Mattins  and 
Evensong  should  not,  however,  be  interfered  with,  as 
that  would  place  the  Harvest  Festival  on  the  level  of 
Easter  and  Christmas,  and  the  Preface  to  the  Prayer 
Book  is  very  strong  on  the  due  maintenance  of  the 

1  Proc.  Sar.  passim,  e.g.  148.  '  In  Vigilia  Sancti  Johannis  Baptistae. 
Post  vesperas  eat  processio  ad  altare  sanctij  Johannis  cum  ceroferariis, 
thuribulario  et  puero  librum  deferente  ante  sacerdotem,  sine  cnice, 
rectoribus  incipientibus  responsorium,'  '  choro  sequente,'  136. 

2  The  Harvest  Eucharist  may  be  the  principal  Celebration  of  a 
Sunday.  See  Mr.  Atchley's  valuable  article  on  Harvest  Thanksgivings 
in  S.P.E.S.  Trans,  v.  58-76:  'In  places  where  there  is  more  than 
one  celebration  of  the  Holy  Eucharist  on  the  Sunday,  there  need  be 
no  difficulty.  The  early  masses  and  choir  offices  will  be  as  usual, 
while  the  mass  that  follows  mattins  and  litany  will  be  the  Harvest 
Eucharist  (p.  72). 


464  THE  PARSON'S  HANDBOOK 

appointed  cursus.     But  there  may  well  be  a  procession 
and  Te  Dcum  after  the  Evensong.^ 

As  for  the  decorations,  let  them  be  mainly  flowers 
and  greenery  as  on  Dedication  Sunday.  A  few  typical 
fruits  of  the  earth,  such  as  grapes  and  corn,  might  be 
added  for  the  Harvest ;  but  these  should  not  be  placed 
on  the  Holy  Table  nor  on  any  of  its  ornaments,  and  all 
should  be  removed  after  the  Te  Deum  in  the  evening. 

All  Saints'  Day  has  no  octave,  and  every  effort 
should  be  used  to  get  people  to  church  on  the  day 
itself. 

All  Souls'  Day  has  some  authority  for  its  observ- 
ance j^  and  might  certainly  be  marked  by  a  special 
administration  of  the  Lord's  Supper  and  by  an  instruc- 
tion at  Evensong. 

When  there  are  more  than  twenty-five  Sundays  after 
Trinity,  the  'Service  of  some  of  those  Sundays  that 
were  omitted  after  the  Epiphany'  must  be  used,  accord- 
ing to  the  rubric,  the  service  for  the  twenty-fifth  Sunday 
being  always  used  on  the  Sunday  next  before  Advent ; 
for  this  last  Sunday  is  a  preparation  for  Advent.  As 
for  the  extra  Sundays,  they  should  be  provided  for  as 
follows : — '  If  there  be  twenty-six  Sundays  after  Trinity, 
the  Collect,  Epistle,  and  Gospel  for  the  sixth  Sunday 
after  Epiphany  should  be  used  on  the  twenty-fifth 
Sunday.  If  there  be  twenty-seven  Sundays,  the  Collect, 
Epistle,  and  Gospel  for  the  fifth  Sunday  after  the 
Epiphany  should  be  used  on  the  twenty-fifth  Sunday, 
and  the  Collect,  Epistle,  and  Gospel  for  the  sixth 
Sunday  after  Epiphany,  on  the  twenty-sixth  Sunday.'" 

1  Ibid.  2  p.  423.  ^  Ritual  Conformity,  25. 


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Services. 
Archbishop  of  Canterbury's  Court.     Read  and  Others  v.  the  Lord 

Bishop  of  Lincoln,  Judgement,  1890.     Macmillan.     1894. 
Archbishops  on  the  Lawfulness  of  the  Liturgical  Use  of  Incense,  etc, 

Macmillan.     1899. 
Barnes,  A.   S.     I^ow  Mass  in  England  before  the  Reformation. 

Society  of  St.  Osmund.     1892. 
Barry,  Bishop  Alfred.      Teachers'  Prayer  Book. 
Becon,  T.     Early  Writings.     Parker  Society.     1843. 
Blunt,  J.  H.     Annotated  Book  of  Common  Prayer.     1866. 
Blunt  and  Phillimore.     The  Book  of  Church  Law.    8th  ed.     1899. 
Brand,  J.     Popular  Antiquities.     Ed.  Ellis.     1813. 
Breviarium  ad  usum  insignis  Ecclesiae  Sarum.     1531.     Ed.  F. 

Procter  and  C.  Wordsworth.     1879-86. 
Bridgett,  T.  E.     History  of  the  Holy  Eucharist  in  Great  Britain. 

i88r. 
Caer.  Dom  :  Caeremoniale  Juxta  ritum  S.  Ordinis  Praedicatorwn. 

Mechlinae.     1869. 
Canons  of  the  Episcopal  Church  in  Scotland,  Code  of.    Grant.    1890. 
Cardwell,  E.     Documentary  Annals  of  the  Church  of  England. 

1839. 
Cardwell,  E.     History  of  Conferences  connected  with  the  Revision 

of  the  Book  of  Common  Prayer.     2nd  cd.     1841. 
Cardwell,  E.     Synodalia.     1842. 
Case  for  Incense,  The.     Longmans.      1899. 
Chambers,  J.  D.     Divine  Worship  in  England.     \Stj. 
Collier,  Jeremy.     Ecclesiastical  History  of  Great  Britain.     17 14. 
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Comber,  T.     Short  Discourses  on  the  Common  Prayer.     1684. 
Common  Prayer,  The  Book  of:  from  the  original  MS.  attached  to 

the  Act  of  Uniformity  of  1662.     Eyre  and  Spottiswoode. 
Constitutions  and  Cations  Ecclesiastical.     S.  P.  C.  K.     1 894. 
Constitutions  and  Canons  Ecclesiastical  of  the  Clergy  of  Ireland. 

Dublin,  Grierson.     1742. 
Constitutions  and  Cations  Ecclesiastical  of  the  Church  of  Ireland, 

1871-1889.     Dublin,  S.P.C.K.     1899. 
Cons.  (i.e.  Consuetudinary).     See  Frere,  Use  of  Sartim. 
Cookson,  James.      Family  Prayer  Book  and  Cofnfanion  to  the 

Altai'.     3rd  ed.     1789. 
Crede  Michi.     See  Maydeston. 
Cust.  (i.e.  Customary).     See  Frere,  Use  of  Sarum. 
Cutts,  E.  L.     Parish  Priests  and  their  People  in  the  Middle  Ages. 

1898. 
Dictionary  of  English  History.    Ed.  S.  J.  Low  and  F.  S.  Pulling. 

18S4. 
Dixon,  R.  W.     History  of  the  Church  of  England.     1881. 
Donne,  Dr.  J.     LXXX.  Sermons.     1640. 
Duchesne,  L.      Origines  du  Culte  Chretien.     2nd  ed.     1898. 
Durandus,  Bishop.     Rationale  Divinorum  Officiorum.     Editions 

of  1459  and  1614. 
Elements  of  Plainsong.    Ed.  H.  B.  Briggs.     Plainsong  and  M.  M. 

Society.     1895. 
English  Altars  from  Illuminated  MSS.     Ed.  W.   H.   St.  John 

Hope.     Alcuin  Club  Collections,  i.     Longmans.      1899. 
Exposition  de  la  Messe.    Alcuin  Club  Collections,  ii.     Longmans. 

1899. 
Feasey,  H.  J.     Ancient  English  Holy  Week  Ceremofiial.     1897. 
First  Prayer  Book  of  Edward  VI.,  it^i^^.     Parker.      1887. 
Frere,  W.  H.     The  Use  of  Sarum,  vol.  i.     The  Sarum  Customs  as 

set  forth  in  the  Consuetudinary  and  Customary.     1898. 
Gardiner,  S.  R.     Studenfs  History  of  England.     1890. 
Gasquet,  F.  A. ,  and  E.  Bishop.     Edward  VI.  and  the  Book  of 

Common  Prayer.     1890. 
Geldart,  Ernest.    A  Manual  of  Church  Decoration  and  Symbolism. 

1899. 
Gibson,  E.,  Codex  Juris  Anglicani.     1761. 
Grindal,  Archbishop.     Remaitis.     Parker  Society.     1843. 
Harrington,  E.  C.     Rite  of  Consecration  of  Churches.     1844. 
Heylyn,  Peter.     Antidotum  Lincolniense.     1637. 


LIST  OF  BOOKS  467 

Hierurgia  Anglicana.     Edited  by  members  of  the  Ecclesiological 

Society.     1848. 
Hope,    W.    H.    St.    John.       The    English  Liturgical  Colours. 

Reprinted  from  S.P.E.S.  Trans.     1889. 
Hope,  W.  H.  St.  John.     See  Inventories,  and  English  Altars. 
Inventories  of  the  Parish  Church  of  St.  Peter,  Mancroft,  Norwich. 

Ed.  W.  H.  St.  John  Hope.     Norfolk  Arch.  Soc,  xiv.  153. 
Inventories  of  Christ  Church,  Canterbury.     Ed.  W.  H.  St.  John 

Hope  and  J.  Wickham  Legg.      1901. 
Inventories  of  the  Parish  Church  of  All  Saints,  Wycombe.     Ed. 

W.  H.  St.  John  Hope.     Records  of  Buckinghamshire.     1899. 
Inventory  of  Beckenham  Church.     See  Trollope. 
Ishervvood,  W.  S.     Altar  Lights  and  the  Classification  of  Feasts. 

Society  of  St.  Osmund,  i. 
Johnson,  John.      The  Clergy nianh  Vade  Mecum.     6th  ed.     1 73 1. 
Jones,  Spencer.      The  Clergy  and  the  Catechism.     6th  ed.     1897. 
Lacey,  T.  A.     Liturgical  Interpolations.     Alcuin  Club.     1898. 
Laud,  Archbishop.      IVoris.     Anglo-Catholic  Library.      1847-60. 
Lay  Folks''   Mass  Book.      Ed.  T.    F.   Simmons.     Early  English 

Text  Society.     1879. 
Le   Brun,    Pierre.      Explication    des    Ciremonies    de    la   Messe. 

1718-26. 
Legg,  J.  Wickham.     Churchman's  Oxford  R'alendar.    Mowbray. 
Legg,  J.   Wickham.       The    Coronation   of  the    Queen.      Church 

Historical  Society.     1898. 
Legg,  J.  Wickham.     Some  Principles  and  Services  of  the  Prayer 

Book  historically  considered.     1899. 
Leland,  J.     Collecteanea.     1770. 
Leslie,  Charles.      Theological  Works.     1832. 
Lincoln  Judgement.     See  Archbishop  of  Canlei-hurys  Court. 
Litany  and  Suffrages :  the  Music  from-  the  Sarum  Processional, 

Plainsong  and  M.  M.  Society.     Vincent. 
Manuale  et  Processionale  ad  usum  insignis  Ecclesiae  Eboracensis. 

Ed.  W.  G.  Henderson.     Surtees  Society.     1875. 
Manuale     .     .     .     Sarisburiensis.       See    Maskell,    Monumenta 

Rilualia. 
Maskell,  W.      The  Ancient  Liturgy  of  the  Church  of  England. 

3rd  ed.      1882. 
Maskell,  W^     Monumenta  Ritualia  Anglicana.     2d  ed,     1882. 
Maydeston.      The   Tracts  of  Clement.      Ed.   Chr.   Wordsworth. 

Henry  Bradshaw  Society.      1894. 


468  THE  PARSON'S  HANDBOOK 

Micklethwaite,  J.  T.       The   Ornaments  of  the  Rubric.      Alcuin 

Club.     Longmans.     1897.     3rd  ed.     1901. 
Missal   in    English.      The    Sarum    Missal   done   into   English, 

A.  H.  Pearson.     2d  ed.     1884. 
Missale  ad  tisum   insignis  Ecclesiae  Eboracensis.      Ed.    W.  G. 

Henderson.     Surtees  Society.     1874. 
Missale  ad  iisum  percekbris  Ecclesiae  Herfordensis.     Ed.  G.  W. 

Henderson.     1874. 
Missale  ad  ustan  insignis  et  praeclarae  Ecclesiae   Sarum.     Ed. 

F.  H.  Dickinson.     Burntisland.     1861-83. 
Missale  ad  usum  Ecclesie  IVestmonasierietisis.     Ed.  J.  Wickham 

Legg.     Henry  Bradshaw  Society.     189 1. 
Montagu,  Bishop,  Articles  of.     1638. 
Myrc,  John.     Instructions  for  Parish  Priests.     Ed.  E.  Peacock. 

Early  English  Text  Society.     1868. 
Observances  in  Use  at  the  Augustinian  Priory  at  Barnwell,  1295. 

Ed.  J.  Willis  Clark.     1897. 
Overton,  J.  H.     The  Church  in  England.     1898. 
Palmer,  G.  H.      The  Sarum  Psalter.     Bell.     3rd  ed.     1901. 
Palmer,  G.  H.      The  Canticles.     Ibid. 
Paterson,  James.     Pietas  Londiniensis.     1 7 14. 
Pearson.     See  Missal  in  English. 
Perry,  T.  W.     Lawful  Church  Ornaments.     1857. 
Perry,  T.  W.     Notes  on  the  Judgement  of  the  Judicial  Co?>tmittee 

of  the  Privy  Council,  Hibbert  v.  Purchas.     1877. 
Pontifical  Services,   illustrated  from   Miniatures.      Ed.    W.   H. 

Frere.     Alcuin  Club  Collections,  iii.  and  iv.     Longmans. 
Powell,    J.     Baden.        The    Procession    in    Christian    Worship. 

English  Church  Union. 
Proc.  Ebor.     See  Man.  Ebor. 
Processionale   ad  usum   insignis   ac  praeclarae  Ecclesiae   Sarum. 

Ed.  W.  G.  Henderson.     1882. 
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Rock,  D.     The  Church  of  our  Fathers.     1849-53. 

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1869. 

S.P.E.S.  T7'ans.     See  below. 

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Salisbury,  John  Wordsworth,  Bishop  of.  Further  Considerations 
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Scottish  Liturgy,  The.    Ed.  J.  Wickham  Legg.    Harrison.    1897. 

Scudamore,  W.  E.     Notitia  Eucharistica.     1872. 

Some  Principles.     See  Legg. 

Staley,  Vernon.      The  Ceremonial  of  the  English  Church.      1899. 

Staley,  Vernon.  On  the  Reverence  due  to  the  Altar:  by  Jeremy 
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Staley,  Vernon.  7'he  Calendar  and  Lectionary  of  the  English 
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Vert,  Claude  de.     Explication  des  Cirimonies.     1709. 

Wakeman,  H.  Offley.  Introduction  to  the  History  of  the  Church 
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Walcott,  Mackenzie,  E.  C.  Traditions  and  Ctistoms  of  Cathedrals. 
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Wilkins.     Concilia  Mag.  Britanniae.     1737. 

Wilson,  Bishop  Thos.,  Zz/tfo/.     J.  Keble.      Works.     1863. 

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Wren,  Christopher.  Parentalia,  Metnoirs  of  the  Family  of  the 
Wrens.      1750. 


APPENDIX 

ADDITIONAL  NOTE  TO  CHAPTER  III. 

Since  the  new  edition  of  this  book  was  in  print  a  most  valu- 
able article  on  the  '  Priest's  Square  Cap,'  by  Fr.  Robinson,  has 
appeared  in  the  fifth  volume  of  the  S.P.E.S.  Transactio7ts.  It 
shows,  among  other  things,  that  the  college  cap  was  originally  an 
adaptation  for  laymen  of  the  priest's  cap,  by  the  drop^-'ing  of  the 
cross-seams,  and  that  it  ultimately  supplanted  both  the  priest's 
cap  and  that  of  doctors,  which  was  of  velvet. 

Incidentally,  Fr.  Robinson  refers  to  the  hood  and  tippet,  and 
raises  a  difficulty  which  it  seems  necessary  to  clear  up  at  once, 
since  the  choir  habit  is  a  matter  of  daily  concern  for  all  of  us.  He 
agrees  with  the  rest  of  the  experts  that  the  word  tippet  means 
scarf,  and  that  the  tippet  is  the  mark  of  a  priest^  (msigne  sacer- 
dotale)  and  not  of  a  dignitary.  But  he  remarks  that  the  simul- 
taneous use  of  hood  and  tippet  has  not  the  authority  of  rubric  or 
canon.  Every  one  will  admit  that  this  is  literally  true  as  regards 
the  Canons  of  1603.  Some  of  us  think,  however,  that  the  simul- 
taneous use  is  understood,  though  not  mentioned  ;  because  it 
seems  an  impossible  assumption  that  only  non-graduates  should 
wear  in  choir  the  distinctive  clerical  badge."  To  me  it  seems 
probable  that  the  word  hood  was  meant  to  include  the  tippet, 
and  that  this  is  the  explanation  of  the  words  '  instead  of  in 
Canon  58.  The  almuce  had  been  in  use  within  twenty  years  of 
the  publication  of  the  Canons,  and  the  almuce  was  in  fact  simply 

1  Extended  by  Canon  74  to  deacons,  who  have  similarly  the  right  to  wear 
the  stole,  though  in  that  case  with  a  difference. 

2  In  1662  Cosin  asks,  '  Have  you  in  your  vestry  a  hood  or  tippet  for  the 
minister  to  wear  over  his  surplice  if  he  be  a  graduate  ? '  (Robertson,  The 
Liturgy,  107) :  here  the  use  of  the  tippet  over  surplice  is  mentioned  for 
graduates ;  and  although  the  use  of  both  hood  and  tippet  is  not  required,  it 
must  be  remembered  that  the  inquiry  only  fixes  a  minimum. 

470 


APPENDIX  471 

a  hood  and  tippet  made  in  one  piece ;  yet,  as  Fr.  Robinson  has 
pointed  out,  the  ahnuce  was  called  a  hood  when  it  was  made 
without  fur  for  the  lower  ranks  of  the  clergy.  It  is  certainly 
curious  to  consider  that  if  any  parson  has  doubts  as  to  the  simul- 
taneous use  of  tippet  and  hood,  he  would  only  have  to  sew  one 
on  to  the  other  and  he  would  be  wearing  an  almuce. 

However,  we  are  fortunately  not  left  for  guidance  to  our  own 
opinions   on  what  is   admittedly  an   obscure   subject.      For   the 
matter  has  been  settled  for  us  beyond  dispute.    Just  as  we  turned  to 
custom  to  remove  any  difficulties  as  to  the  proper  use  of  the  hood,^ 
so  we   seek  in  custom  the  authority   for  its  use    simultaneously 
with  the  tippet.     '  Custom,'  says  Mr.   Atchley,  speaking  of  the 
hood,  '  which  is  beside  canon  law,  is  not  required  to  show  longer 
prescription  than  ten  years,  and  here  we  have  three  hundred ' ;-  and 
for  its  use  simultaneously  with  the  tippet,  we  have  at  least  over  two 
hundred  years,  for  PI.  8  in  this  Handbook  shows  that  it  was  so 
established  a  custom  in  1684  as  to  appear  in  a  symbolic  picture  of  a 
typical  priest.    We  do  not  of  course  mean  by  custom  anything  intro- 
duced in  defiance  of  the  law  or  by  a  mere  set  of  private  persons,  but 
a  lawful  and  accepted  use.     Now  in  the  case  of  the  simultaneous 
wearing  of  hood  and  tippet  we  have  the  evidence  not  only  of  our 
own  memories  and  of  pictures,  but  of  definite  pronouncements  upon 
the  subject.     For  the  English  Church,  the  Convocation  of  Canter- 
bury in  1879  recommended  that  'Every  Priest  and  Deacon  shall 
wear  a  Surplice  with  a  Stole  or  Scarf  and  the  Plood  of  his  degree,' 
while  with  the  gown  it  recommended  only  the  alternative  use,  '  a 
Hood  or  Scarf.'     We  must  remember  that  at  this  time  there  was 
some  confusion  as  to  the  identity  of  the  scarf  with  the  black  stole, 
a  confusion  which  has  since  been  dispersed.    For  the  Irish  Church, 
the  4th  Canon  allows  '  upon  the  Surplice  the  customary  Scarf  of 
plain  black  silk,  and  being  a  graduate  of  a  University  he  may  wear 
the  hood  pertaining  to  his  degree.'     For  the  Church  in  Scotland, 
Provost  Staley  tells  me  that  he  has  '  the  best  authority  for  saying 
that,  forty  years  ago,  the  simultaneous  use  of  hood  and  black  scarf 
was  all  but  universal  in  the  Church  in  Scotland,'  and  by  the  36th 
of  the  Scottish  Canons,   '  the  vestments  ordinarily  now  in  use  in 
this  Church,  and  none  other,  shall  be  held  to  be  the  proper  clerical 
vestments  for  Priests  and  Deacons.'    Thus  we  need  not  be  troubled 
by  any  difficulties  as  to  the  simultaneous  use  that  attend  the  in- 
terpretation of  the  Canons  of  1603. 

1  P.  124.  "  S.P.E.S.  Trans,  iv.  324. 


INDEX 


Ablutions,  301,  349,  370-2. 
Absolution,  237,  333. 

private,  410. 

Acolyte,  289.     See  Collet. 

Additional  Collects,  etc.,  269. 

Advent,  220,  236,  433-4. 

Advertisements,  the,  21  ti. 

Agnus  Dei,  343. 

Albe,  133-S,  242. 

All  Saints,  464. 

All  Souls,  464. 

Alms,  248,  299,  324-6. 

Alms-boxes,  67. 

Almuce,  127,  262,  284  ^^,  377,  396. 

Altar,  78-105,  219. 

Altar-cloths,  81-6. 

Altar-cross,  88. 

Altar-hangings,  99-101. 

Altar-rails,  103. 

'Altar,'  the  word,  78  n. 

Amen,  235,  309,  332,  378,  381. 

Amice,  133,  242-4. 

Anaphora,  300,  333,  366. 

Ante-Communion,  177,  454,  457. 

Anthem,  189,  199,  240. 

Apparels,  133  n.,  135,  443,  456. 

Ascension,  461. 

Ascription,  288. 

Ash  Wednesday,  440. 

Banner,   105,   154-6,    261,    262, 

265,  441,  447- 
Banns,  319,  402. 
Baptism,  adults,  etc.,  384-5,  357. 

conditional,  384, 

private,  382-4. 

public,  375-382. 

Bason,  alms,  299,  325. 

lavatory,  151,  304. 

Bell,  passing,  420. 
Bells,  71,  453. 
472 


Benedicite,  236. 

Benedictiis,  235. 

Benedicius  qui,  335. 

Benson,  60. 

Bidding  Prayer,  263,  286-8. 

Biretta,  120,  122. 

Bishop,  262,  395-401. 

Bishop's  choir  habit,  396. 

Bishop's    walking-dress,    13,    18, 

284  «.,  377  71.,  395. 
Blessing,  249-250,  333,  348,  401. 
Book-boy,  262,  263, 
Book-markers,  62,  96. 
Book  of  Gospels,  262,  356, 
Books,  96. 

Bowing,  197  «.,  200-9,  3^^- 
Box  for  breads,  152. 
Brasses,  430. 
Burial,  158,  419-428. 
Burse,  146,  363  «. 

Candlemas,  439. 

Candles,  164.     See  Lights, 

Candlesticks.     See  Lights. 

Canopy,  100. 

Cap,  1 19-122,  423,  470. 

Cappa  nigra,  133,  262,  422. 

Carols,  438. 

Carpets,  104. 

Cassock,  118,  243. 

Catechising,  248,  284,  387-391. 

Censer,  152. 

Censing.     See  Incense. 

Chalice,  149. 

mixed,  33  «.,  225  n.,  279-282. 

See  Elements 
Chapels,  69. 
Chaplain,  396. 
Chasuble,    137-9,    296,    322,   412, 

424. 
folded,  433. 


INDEX 


473 


Chimere.     5c-,?  Bishop. 

Choir,  251,  257,  etc.  ;    305,  315, 

334.  343.  351.  353.  etc. 
Choir-cope.     See  Cappa  nigra. 
Choir-vestry,  165,  170. 
Choirs,  smpliced,  47,  54,  143. 
Chrisom,  159,  381  11. 
Christmas,  434-9. 
Church  Crafts  League,  76. 
Churching,  416-18. 
Churchwardens,  73-5. 
Cleaning,  74,  173-5. 
Clerk.     See  Collet. 
Coif,  121. 

Collects,  the,  193,  309. 
Collet,  214,  261,  289-292,  296,  etc. 
Colours,  106-16. 
Comfortable    Words,     186,    300, 

333,   365  71. 

Commandments.    See  Decalogue. 
Commandments,  Tables  of,  101. 
Commination,  440. 
Communicants,  178,  270-2,  273-6, 

331.  334- 

roll,  274. 

Communion,     manner    of,     276, 

340-6,  352,  368. 
Confession    at    the  Communion, 

300,  331-3,  365. 

auricular,  66,  319,  409,  435. 

the  General,  185,  237. 

Confirmation,  391-401. 

age  for,  392. 

Consecration,  Prayer  of,  336-340, 

367-9- 
Cope,  3,  20,  33,  139,  303,  376,  403, 

422. 
Corporal,  144-6,  168  ;/.,  303,  346, 

371  «. 
Cotta,  124. 
Coverlet,  86. 
Credence,  loi,  304  n. 
Creed,  197,  212,  315-16,  361. 
Cross,  88. 
processional,   152,   158,  444, 

sign  of,  211-13,  313,  316,  333, 

348,  361,  370,  379,  381,  400, 
401,  406. 

Crozier,  262,  396,  398. 

Crucifix,  53. 

Cruets,  151. 

Cupboards,  70,  161,  163-171. 


Cushion,  for  altar,  27,  32,  33  «., 
95- 

Daily  Services,  228,  271-2. 
Dalmatic,  139,  305,  424,  433,  446. 
Deacon,    237,  289-295,   297,   305, 
351-2.  353.  etc.  ;  383,  384,  402. 
Dead,  pra)'ers  for,  341,  431. 
Decalogue,  283,  309,  356. 
Decorations,  435-7. 
Dedication  festival,  462. 
Desks  for  altar,  95. 
Dorsal,  99. 
Doubles,  218. 

Easter,  376  ^/,,  434,  458. 
Eastward  position,  195,  311,  336- 

340. 
Elements,  preparation  of,    280-2, 

303.  354- 
Elevation,  207,  210,  369. 
Elocution,  182. 
Ember,  233,  256,  434. 
Epistle,  199,  290,  298,  310-12,  356. 
Epistoler,  289-295,  351-2,  353,  etc. 
Eucharistic  species,  276. 
Evensong,  184,  188,  228-235,  241- 

Festal,  241-250. 

Exhortations,  317-19,  331. 

Fair  Linen.    See  Corporal. 
Fair-linen  cloth,  84-6,  169. 
Faldstool,  63,  251. 
Fanon.     See  Maniple. 
Fasts,  16,  316. 
Feasts,  classification  of,  215. 
Fitzroy  Picture  Society,  66. 
Flagon,  151. 
Flowers,  97-9. 

at  funerals,  421. 

Font,  19  ti.,  34,  64,  377  71. 
Font-taper,  154,  376,  379. 
Foot-pace,  79. 
Fraction,  337-9. 
Frontal,  22  >i.,  81-3,  170. 

upper,  99. 

Frontlet,  83. 
Funerals.     See  Burial. 

Genuflexion,  203-6. 

Girdle,  136,  242. 

Gloria  in  Excelsis,  282,  347,  370. 

Gloria  Patri,  201. 


2  H 


474 


THE  PARSON'S  HANDBOOK 


Gloria  tibi,  314,  448. 
Good  Friday,  433,  453-7- 
Gospel,  199,  213,291,  298,  312-15, 

357-360. 
Gospel -lectern,   61,    156,  310  «., 

313.  356  «• 
Gospeller.     See  Deacon. 
Gothic,  72. 

Gown,  119,  120,  284-5,  395- 
Gradines,  80,  36-8. 
Grave,  425. 
Guild  of  Handicraft,  155. 

Hands,  Parting,  195. 

Harvest  festivals,  463. 

Hassocks,  65,  105. 

Heating,  69. 

Herse,  157,  158,  421. 

Herse-cloth,  32,  158. 

Holy  Communion,    176-182,   186, 

190-2,  194,  256,  etc. 
Holy-days,    217-221,    272,    317, 

391- 
Holy  Week,  445-8. 
Hood,  19  «.,  124-7,  284,  470. 
Houseling  cloth,  103. 
Hymn-boards,  68. 
Hymns,   188-192,   236,    248,    259, 

336. 

Images,  65. 

Immersion,  380. 

Incense,  9,  31,  33  «. ,  164-5. 

Incense-boat  or  ship,  32,  164. 

Incense,    use   of,   91,   221-4,  245, 

306,  313,  327,  354,  364,  425. 
Infection,  414-16. 
Injunctions,  29. 
Inscriptions,  430. 
Integrity  of  services,  176-8. 
Interpolations,   303,  305  ;/.,  330, 

340-3.  397- 
Intinction,  413. 
Introit,  191. 

Jug,  151. 

Kalendars,  432. 

Kneeling,   193,    198,  203-10,  334, 

368. 
Kneeling-bench,  103. 
Kneeling-mats,  105. 


Lace,  84,  124. 

Lamps,  102. 

Last  Gospel,  350  ;;. 

Lavatory,  the,  329,  364. 

Lectern.      See  Reading-pew  and 

Gospel-lectern. 
Lectern -cloth,  62. 
Lent,  113,  235,  403,  433,  440-458- 
Lenten  array,  159,  441-4,  448. 
Lessons,  238-240,  312  n. 
Licence,  403. 
Lighting,  51,  58-60. 
Lights,  80,  215-221,  225  «. ,  421. 

altar,  88,  89-95. 

processional,    153,    154,  158, 

221,  224,  241. 
Litany,  179-182,  194,  229,  251-6, 

438. 

Magnificat,  241,  245. 
Maniple,  136,  303. 
Manual  Acts,  236-240. 
Marriage,  127,  285,  320,  402-7. 
'  Mass,'  the  word,  268-9  n. 
Mattins,   179-182,    184,  188,   193, 
228-240,  283. 

Festal,  235. 

Maundy,  451-3. 
Merbecke,  187. 
Missa  Cantata,  222. 
Mitre,  262,  395,  398. 
Monuments,  429-431. 
Morris  and  Co. ,  99. 
Music,  185,  187. 

Napkin,  149. 
Non-communicating    attendance, 

331. 
'North  side,'  307  n. 
Notice-boards,  67,  70. 
Notices,  the,  316-322. 
Nu7ic  Dimittis,  241. 

Occasions   for  Celebrating, 

268-273. 
Occurrence,  table  of,  226. 
Offertory,  176,  249,  300,  323-330, 

362-5- 

sentences,  191. 

Office-hymn,  188-9,  236. 
Omissions,  282. 
Open  churches,  70, 
Order  of  communion,  28. 


INDEX 


475 


Organ,  54,  450. 
Ornaments  Rubric,  6,  18-22. 
Osculation,  306  n. 

Pall.     See  Corporal. 

See  Herse-cloth. 

Palms,  446. 

Palm  Sunday,  220,  445-8. 

Paschal  Post,  156,  457, 

Passiontide,  iii,  113,  444-457- 

Paten,  149,  326,  336. 

Patronal  festival,  462. 

Peasant  Arts  Society,  105. 

Penance,  451. 

Pews,  64. 

Pictures,  65. 

Piscina,  104,  372  n.,  373  ". 

Porch,  69. 

Position  of  minister,  193. 

Prayers  and  Thanksgivings,  229- 

235,  240. 
Precautions,  sanitary,  414-16. 
Preface,  334,  366. 
Prefaces  of  B.C.P.,  ii-iS- 
Procession  at  Baptism,  376. 

at  the  Eucharist,  259,  305. 

at  Evensong,  250,  264. 

at  a  Funeral,  423. 

See  also  Litany. 

at  a  Marriage,  406. 

order  of,  260, 

route  of,  259. 

Processions,  251-3,  257-267,  397, 

438.  447- 
Psalms,  198. 
Pulpit,  54-60,  322. 
Pulpit-cloth,  32. 
Purificator,  146,  168  n. 
Pyx,  150. 

hanging,  102. 

standing,  149,  336. 

Readlsg-pew,  60. 

Reproaches,  454. 

Reredos,  99. 

Reservation,  102,  349  w.,  413-14. 

Riddels,  100. 

Rochet,  32  «.,  141-2,  243. 

See  Bishop. 

Rogation,  459. 
Rood-screen,  52. 
Rubrics,  the  first,  273-5. 


Rulers,  49,  143,  245. 
Ruskin  linen,  444. 

Sacrament-house,  102. 

Sacring  bell,  102. 

Sacristan,  171-5. 

Sacristy,  166. 

St.  Dunstan  Society,  160. 

Sanctus,  334,  366. 

Sandys,  26  n. 

Sarum,  36,  qi-2,  108,  217-220. 

Savoy  Conference,  22. 

Saying  and  singing,  182-7,  289. 

Scarf.     See  Tippet. 

Sedilia,  104. 

Sequence,  192. 

Sermon,  3,  248,  283-9,  299,  321-3, 

387- 
Server.       See    Taperers,    Collet, 

Thurifer. 
Shell,  385. 
Shoes,  243. 

Shortened  Services  Act,  231-2. 
Sick,    communion    of,    150,   411, 

412. 

visitation  of,  408-11. 

Sitting,  198,  240,  298. 

Sponsors,  378,  380,  383,  385,  393. 

Stalls,  49,  51. 

Standards,  92,  95. 

State  Prayers,  229-234. 

Stations  of  the  Cross,  65. 

Steps,  46,  79. 

Stole,    136,    297,    303,    352,    376, 

385,  403,  408,  413. 
wrong   uses    of,    236,    249, 

285,  395.  417  "• 
Stoup,  67. 

Sub-deacon,  289-295,  353,  etc. 
Sudary.     See  Veil. 
Sunday-schools,  391. 
Surplice,  19,  22-4,  132  «.,  143. 

Taperers,  213,    241  scq.,    289, 

291,  etc. 
Te  Deum,  197,  235,  240,  440  11. 
Tenebrae,  157,  449-451. 
Te.\ts,  388  ;;. 
Three  Hours,  454,  456. 
Thurifer,  214,  245,  262,  267,  etc. 
Time  of  Services,  178-182. 
Tippet,  19  «.,  128-132,  284,  470. 
Title-page  of  B.C. P.,  10. 


476 


THE  PARSON'S  HANDBOOK 


Towel,  27,  148,  168  n. ,  304. 

Trendle,  436. 

Trinity,  Sundays  after,  464. 

Tunicle,  140,  261,  290,  297,  433. 

Turning  to  Altar,  197. 

People,  19s,  238,  311. 


Unction  of  Sick,  410-11. 


Vases,  97. 

Veil,  chalice,  147. 

churching,  159,  416-17. 

— -  Confirmation,  394. 


Veil,  offertory,  140,  147,  304,  364, 

365  «• 
Venite,  235. 
Verger,   142,   156,  261,   285,  354, 

374- 
Vesting,  manner  of,  244,  302-3. 
Vestry,  161-171,  373  «.,  374  «• 

Wafer-bread,  33  «.,  276-9. 
Wand,  156. 
Watts  and  Co. ,  99. 
Whitefriars  Glass  Co.,  151. 
Whitewash,  73  n. 
Whitsuntide,  376  7i. ,  434,  462. 
Wine,  276. 


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