THE

ARTICLE IV.

MISSA CANTATA WITH INCENSE.

§ 1. General Directions and until the Offertory.

364.

HE thurifer at a Miffa Cantata with Incenfe may be affifted by a boat-bearer as at High Mafs, and will observe all the directions given for the thurifers at High Mafs in Chapter II, Article ii, with the flight modifications described in this Article which are neceffitated by the abfence of deacon and fub-deacon.

365. At a Miffa Cantata with Incenfe, the two fervers will follow the directions given above in Nos. 323 to 328, but will carry portable candlesticks as at a High Mass.

366. At the bleffing of incenfe (see p. 7), the priest may himself put it into the cenfer, as directed at Vefpers in the Registrum Ofmundi, or the boat-bearer may do this as is ordered in the Paris rite," but in either case the thurifer will ask the priest to blefs it according to the form given for the deacon at High Mafs, No. 144.

367. When the priest enters the fanctuary on his return from the veftry after the procession, during the finging of the Introit, he paffes between the thurifers and fervers as at High Mafs. As he paffes the thurifer, he gives him his biretta, which is handed over to the boatbearer to take to the fedilia. The priest will then fay the Confeffion with the fervers and at once go up to the altar, as at Low Mass, without giving the kifs of peace.

368. The fervers enter the fanctuary immediately after the priest and put down their candles at once in the places where they would be at High Mass.". They kneel one on either fide of the priest, and together fay the Responses and Confeffion with him as given at p. 6. The thurifer and boat-bearer meanwhile standingz behind the priest, all facing east.

369. When the priest goes up to the altar the thurifer and boatbearer go up behind him, while the fervers rife and go to the stand by their candles. The incense will be blessed as before (see No. 366), after which done the boat-bearer goes to his place, fee No. 69.

When the priest has taken the cenfer, the thurifer takes up the Miffal with its desk, and, going down from the altar towards the fouth, holds it ■ Manuel des cérémonies felon le rite de l'Eglife de Paris, p. 390, ed. 1846. I See No. 439.

This is the Roman rule, and in the absence of any Sarum authority for Miffa Cantata, it does not seem convenient to direct the fervers to say the Confeffion with the priest while holding their candles, still less standing without candles as if imitating deacon and fub-deacon.

z "En arrivant dans le fanctuaire . . . il (the thurifer) ne se met point à genoux avec les autres."-Manuel de Paris, p. 393, ed. 1846.

facing north till the priest has cenfed the epiftle fide (fee plate, Fig. 6), when he replaces the Miffal and desk on the altar,a and waits to receive the cenfer from the celebrant.

370. After the cenfing of the altar the thuriferb will cenfe the celebrant (fee "the Office of Deacon," No. 149), and then take the cenfer to the facrifty. The priest meanwhile proceeds with the fervice as directed in Nos. 259 to 261, the two fervers ftanding by their candlefticks.

371. At the end of the Epistle the two fervers go towards each other on their own step, and together bow to the altar in the midft; they then go round to the fedilia and assist the celebrant to fit during the Gradual, Tract, and Sequence. The firft ferver prefents him with his biretta. They themselves stand one on either fide of him facing each other. If the celebrant does not fit down during the Gradual, &c., he will remain at the epistle side, and the servers will remain in their places by their candlefticks.

372. Towards the end of the Gradual or Sequence the fecondd ferver will ascend to the altar, carry the Miffal and desk over to the gospel side, and then go to his place by his candlestick on the north.

The thurifer will come with the boat-bearer to the priest, who, standing at the altar in the midst, will blefs the incense as before, and then cenfe towards the book out of which he is about to read the Gospel. After cenfing the book, the priest, still in the midst but facing the east, will fay, "The Lord be in my heart and in my mouth," &c., and proceed as directed above in Nos. 262 and 263.

The boat-bearer retires as foon as the incenfe has been blessed, fee No. 69.

373. While the celebrant chants the Gospel, ftanding as at Low Mafs, the thurifer stands in plano at the north end of the footpace with the first ferver on his right and the fecond on his left, holding their candles, and all turned towards the celebrant (fee plate, Fig. 5). The Gospel ended, they all three come round again in front of the altar, bow, and while the fervers fet down their candles in their places and remain standing by them, the thurifer takes the cenfer to the facrifty.

374. The fervers ftand by their candlesticks during the Creed. After the Creed they will affift the celebrant as before (No. 371) to fit, and they themselves may fit during the Sermon on ftools provided for them or elsewhere as directed in No. 36.

"Jufqu'à ce que le célébrant ait encenfé le côté de l'épître. Alors le thuriféraire reporte le livre fur l'autel."-Manuel de Paris, p. 394.

b"Apres l'encenfement de l'autel le célébrant rend l'encenfoir au cérémoniaire. Le thurifèraire defcend avec lui au coin de l'épitre et fe place à fa gauche. Le cérémoniaire fe tenant debout devant le célébrant l'encenfe de trois coups. Quelquefois le même clerc remplis à la fois les fonctions de cérémoniaire et de thurifèraire."—Le Vavaffeur, vol. i. pp. 466, 469.

"S'il ne va pas f'affeoir, il refte au coin de l'épître jusque vers la fin du graduel." -Le Vavaffeur, vol. i. p. 470.

d Baldeschi says the second, Merati says the first.

I

N.B. It is generally defirable for the Sermon to be preached after Mattins and before the commencement of the Communion Service.

§ 2. From the Offertory to the end of the Service.

375. At the offertory the first server will minister the bread, the second the wine and water,e as directed in No. 337

376. The priest blesses the incenfe and cenfes the oblation as at High Mafs (No. 208), the thurifer meanwhile standing at his fide, and, if neceffary, raising the chafuble at the elbow.

During the cenfing of the oblations the first ferver, f having come round to the north fide, holds the Miffal and desk in his hands at the bottom of the steps, replaces it as foon as the celebrant returns the cenfer to the thurifer, and at once goes back to the credence table.

377. The thurifer, in place of the deacon, cenfes the celebrant (fee No. 149), and then round about the fanctuary (see No. 164). Returning to the front he cenfes the two fervers as he would the candle-bearers at High Mafs (fee No. 79), and next the choir (Nos. 80 and 81).

378. The celebrant washes his fingers after he has cenfed the oblation (fee No. 209), miniftered to by the fervers, of whom the fecond pours the water and the first presents the napkin.

379. The fecond ferver will receive the alms-bags as at High Mass, but fince there is no sub-deacon, he himself takes the bason to the right hand of the celebrant at the altar, and then goes and stands in his place (see No. 46).

380. If the priest says the Orate Fratres audibly, the first server makes the response, "The grace of the Holy Ghoft," &c. (see No. 166), and to fay it will kneel down where he happens to be at the time. He receives the alms-dish from the priest, and putting it down on or near the credence, goes to his place.

381. From this point till after the Blessing the two fervers follow the ritual for the candle-bearers at a High Mafs, as directed in Nos. 48 to 52.

After the Bleffing they rife as the priest raises himself from his inclination, and going towards one another without their candles, will stand fide by fide before the midst of the altar, genuflect, and then go to the credence table. The firft will minister the wine, and the fecond the water for the ablutions.

After the ablutions the two fervers come round again to the front, in the centre, bringing the priest's biretta. They bow together to the altar, and separate, going to their places by their candles, the first ferver having the biretta.

382. The celebrant performs the ablutions and arranges the chalice

• In the Roman rite the celebrant, having already got the bread, the rule is for the first server to present the wine, the fecond the water.

Le Vavaffeur, vol. i. p. 473.

and paten, as directed in Nos. 289 and 290. He leaves them standing on the altar veiled with the filk chalice veil, having the burfe containing the corporals on the top; and the ciborium behind the chalice. He alfo leaves on the altar, on the gospel fide, the Miffal closed on its desk. He comes down the steps and receives his biretta from the first server.

383. The fervers having bowed to the altar with the celebrant, go out to the facrifty carrying their candles, followed by the thurifer and boatbearer, celebrant, choir-boys, choir-men, and clergy in quire.

384. When the celebrant has taken off his maniple and chafuble he he will go in his alb (or fome other priest or deacon in furplice will go) to the altar and fetch the chalice and ciborium, taking them into the facrifty.

CHAPTER V.

CONCERNING MATTINS AND EVENSONG, COMMONLY CALLED DIVINE SERVICE.

D

ARTICLE I.

EXPLANATIONS AND GENERAL DIRECTIONS.

385.

URING the first part of the "Common prayers in the church commonly called Divine Service," on all occafions without exception, priests, deacons, lay-clerks, and choir-boys h should be vested in caffocks and furplices. Graduates may, and probably should, wear over their furplice the hood of their degree. This hood should be of the proper academical pattern.

There does not appear to be any authority whatever, either ancient or modern, for priests and deacons to wear a stole over their furplice at Mattins and Evenfong. In Saxon times the clergy wore their altar vestments in quire, but then stole and chafuble were worn over an alb,

8 Book of Common Prayer, the second preface entitled "Concerning the Service of the Church."

h Surplices came into use in the 10th or 11th century, and boys continued to wear albs in quire for some time after furplices had been adopted by the clergy as the quire vestment. Dr. Rock fays: "The spirit of S. Ofmund's rubrics clearly is, that though the furplice might be worn by those of the clergy who fat in quire. . . ftill for every one employed about the altar. . . and though even he were not more than an acolyte, the alb was the allotted garment."-Church of our Fathers, vol. ii. p. 7.

i In the "Articles for the Cathedral Church of Bath and Wells to be enquired of in the Metropolitical Vifitation" of Archbishop Laud, A. D. 1634, is the following:

"vi. Item, whether all the members of your church, especially the prebendaries and ecclefiaftical perfons, do use seemly garments and attires, as namely, all graduates their furplice and hood for their degree of fchool," &c.-Wells Cathedral, Reynolds, p. ix.

a practice which gives no countenance to the wearing of a stole without the chafuble, or to the wearing of it over a furplice only. In Johnson's Ecclefiaftical Canons is quoted a Canon made in King Edgar's reign, A.D. 960, to the effect that no priest ever come within the church door or into his ftall without a ftole, at least that he do not minister at the altar without his vestment." But the word is "overflipe" in the old Saxon in which the original was written, and, as is shown in a note in the Anglo-Catholic Library edition,k poffibly refers to fome kind of furplice, but almost certainly does not mean the vestment now known as a stole. Moreover, the Prayer-book orders the vestments of the fecond year of King Edward VI, and most assuredly ftoles were not worn in quire then.

386. Some have thought that a broad black scarf should be worn by the clergy as reprefenting the cappa choralis, otherwife called the cappa nigra, the clofe-fitting black cloak reaching to the heels and almost entirely hiding the furplice. If this opinion is correct the scarf worn must always be black, and must not be made to look like a stole. It should be made as the cappa nigra was, of "thin cloth or fome other woollen texture" at least five inches wide and reaching down nearly to the feet. It should not have any embroidery on it, neither should it have fringes or expanded ends.

387. The choir, juniors first, should proceed without cross or banners to the western gates of the chancel, or they may pass into quire direct from the vestry by the north or fouth entrance as is most convenient.

If there is to be a proceffion it should be after the Office (fee No. 408). There is no ancient precedent for a folemn proceffion from the vestry round the church, fuch as is frequently feen in the prefent day, before Mattins or Evensong.

388. The proceffional crofs will be placed in readiness, before the commencement of the fervice, leaning against the wall of the sanctuary in any convenient place. The banners also will be in church.

Such a cafe as a festival of village choirs held in a cathedral or other large church is not here considered. In fuch cafes if the choirs are not "maffed" it is well for each to be distinguished by its own proper banner, and this they would carry in front of them as they paffed to their allotted place.

389. Entering the quire from the west, the first stall on the right hand, or fouth side, should be referved for the Rector or Vicar of the parish, and should be unoccupied when he is absent. Other clerks in orders connected with the church should have stalls allotted to them, and each, when his turn comes, will say Mattins or Evensong from his own stall. The not uncommon modern practice of referving a particular seat as a kind of " reading pew" is far from commendable.

Collection of the Laws and Canons of the Church of England, by John Johnson, Vicar of Cranbrook, Ed. A. D. 1850, p. 421; Library of Anglo-Catholic Theology. 1 Dr. Rock's Church of our Fathers, vol. ii. p. 52.