PP. 134-5. The Sarum rubrics add the information that it was the subdeacon who gave the ablutions (in one edition, Mis. Sar., col. 626 n., it is the deacon), and they fit with those of Hereford when interpreted by them: -Eat sacerdos ad dextrum cornu altaris cum calice inter manus, digitis adhuc conjunctis sicut prius: et accedat subdiaconus, et effundat in calicem [a] vinum et [c] aquam: et [b] resinceret sacerdos manus suas ne aliquae reliquiae corporis vel sanguinis remaneant in digitis vel in calice.... Post primam ablutionem [a] dicitur haec oratio. Quod ore sumpsimus, Domine, pura mente capiamus; et de munere temporali fiat nobis remedium sempiternum. Hic [6] lavet digitos in concavitate calicis cum vino infuso a subdiacono quo hausto, sequatur oratio. Haec nos communio, Domine, purget a crimine, et coelestis remedii faciat esse consortes'—Mis. Sar., cols. 627-8. The Customary gives the above and continues, Hic infundat subdiaconus [c] aquam in calicem' (Cust., p. 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. 7 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, eam sumat, post celebrationem missae tam patinam quam calicem faciat aqua perfundi.'-Gibson, Codex Jur., p. 397. Some 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. 8 Eat sacerdos ad dextrum cornu altaris, et ibi abluat manus, et subdiaconus ei ministret.'-Mis. Sar., col. 628, n. This is generally more convenient than for the priest to go to the piscina or 'sacrarium'.—Cf. Lay Folk's M. B., p. 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., PP. 301-7. Cf. Expos., Pl. 15). • In readiness for his duties in No. 21. 10 As mentioned in note 9 to No. 17. 11 See p. 221. Priest. 21. He remains facing east at the south end of the altar, till the deacon has removed the vessels. He then goes to the midst of the altar, stands for a moment (in silent prayer) with the deacon and subdeacon, turns with them to go down to the pavement, bows with them and the taperers, and follows them to the vestry or sacristy.1 1 See p. 404. Deacon. 21. He wipes out the chalice, places the purificator in it, and places the paten on the top. He then places the burse on the chalice and paten, and hands the vessels to the clerk, arranging the ends of the offertory-veil over the vessels. He then crosses over to the right of the priest, and when the subdeacon comes to the altar, he goes down to the pavement with him and the priest, where they all turn and bow. He then returns to the vestry or sacristy, walking before the priest." Subdeacon. 21. He empties the basin into the piscina when the priest has washed his hands," and then goes to the altar and takes the Gospelbook from the north horn'; then, after standing at the left hand of the priest, he turns with him and the deacon, bows with them on reaching the pavement, and precedes the deacon to the vestry. 2 He will be wiping the vessels with the purificator while the priest is washing his hands. In Cust., p. 88, he is told to take the chalice as it lies upon the paten and see if any 'infusio' remains in it, and if so, ' ori sacerdotis porrigat resumendum'. The responsibility of seeing to the condition of the vessels is thus laid upon him, and the natural thing is for him to dry them with the purificator. 3 Postea vero ipsa corporalia calici cum offertorio superponat et ipsum quoque calicem dum postcommunio dicitur ipsi acolito committat.'-Cust., p. 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 will now have to go to his usual place at the priest's right, and this leaves room for the subdeacon to come up to the left of the priest. See p. 404, n. 2. Clerk. 21. He goes up to the altar, his hands covered with the ends Thurifer. 21. He stands behind the ministers and bows; he then walks before vestry." of the offertory-veil, the subdeacon to the sacristy or vestry." Taperers, &c. 21. They take up their candles, bow with the priest, and walk before the thurifer to the vestry.9 The Verger meets them at the chancel-gate and leads the way to the vestry.10 5 Et sic inclinacione facta ea ordine quo prius accesserunt ad altare in principio misse sic induti cum ceroferariis et ceteris ministris redeant in fine.' -Cust., p. 89. 6 Debet in locum mundum diffundi honeste.' This is the thalassidion of the Greek liturgists, and in the West was variously called lavacrum, lavatorium, piscina, sacrarium, locus reliquiarium, &c. We find it referred to in the "Canons under King Edgar".-Lay Folk's M. B., p. 304. The mass being ended, they went all three into the Revestry from whence they came, and carried the book with them.'-Rites of Durham, p. 7. On festivals both deacon and subdeacon would carry books. Ipsi acolito committat; qui dum Per omnia... dicitur post oracionem ea solempnitate qua eum apportavit reportet.'-Cust., p. 88, continued from note 3 above. There is no direction for the clerk to return or to take the cross. But if there is a second clerk for festivals he would naturally precede the other ministers, carrying the cross. • Some have considered that the taperers should first precede the clerk 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 clerk is to carry the vessels away as reverently as he brought them, referring to the ' cum veneracione' of No. 13, note 17, 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. 10And one of the vergers meeting them at the south choir door, after the same sort they came, and went before them into the vestry.'-Rites of Durham, p. 8. 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 congregation 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 the 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 Holy Baptism. For though 'necessity' often does 'require' a week-day evening or Sunday afternoon1 ministration, yet we ought to administer 1 But in those churches where Evensong is said in the afternoon, this would be of course the best time for the ministration. |