87. It is convenient that whoever acts as clerk at any service should be alfo cross-bearer.

88. A proceffional cross should be carried as upright as poffible, with the top of the cross not more than two or three feet above the heads of the proceffion. If there is on it a figure or engraving of the body of the Saviour, it is to be carried with the figure or engraving in front, turned away from the bearer. An archbishop's crofs, on the contrary, has the figure turned towards the prelate before whom it is borne.

89. No perfon, whether in holy orders or not, is allowed to wear a zuchetto or biretta at any time while ceremonially carrying a cross.p 90. The clerk will vest in cassock, amice, alb, girdle; and on festivals, a tunicle of filk. But fee No. 105.

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

91. During the (bleffing of the water, and) putting incense into the cenfer, the clerk holding the proceffional cross ftands facing east immediately behind the candle-bearers.

92. When all is ready he bows to the altar, turns, and (preceded by the boy with holy water) goes out of quire, carrying the cross. The proceffion (see No. 8) returns up the centre aisle and through the quire into the facrifty; but on double Feasts, and presumably on Sundays classed as greater Sundays, fee No. 453, the cross-bearer will remain in front of the altar till the facred ministers have passed behind him into the facristy. He then enters the fanctuary, and fets down the proceffional cross near the credence table on the south fide, or, if more convenient, on the north fide of the fanctuary (fee No. 98). This done he goes to the facrifty.

93. The clerk will remain in the facrifty till the candle-bearers come to fetch the breads and the cruets. He will then throw over his shoulders the humeral veil,r and muffling his hands in the endst of it, will take up the chalice and paten covered with the filk chalice-veil and burfe. He will allow time for the candle-bearers to fet the cruets on the credence and return with their lights to the chancel gate, where u they meet him. He folemnly carries the vessels from the facrifty about as high as his breast, and, being met by the candle-bearers, is preceded by

• Decree of the Sacred Congregation of Rites at Rome, dated 18th May, A. D. 1675, quoted by Le Vavaffeur, vol. i. p. 626.

P All Roman authorities.

¶ Proceffionale quoted in Missal in English, p. 1. In the Paris rite the cross-bearer wears a cope.

Eft autem acolytus in alba et mantello ferico ad hoc parato." Rubric in a Miffal printed in Maskell's "Ancient Liturgy of the Church of England," as the ufe of Bangor, but which is really a Sarum Miffal, as fee Introduction to Miffal in English, p. xvi.; alfo note on p. lii. The Regiftrum Ofmundi has the fame: "Acolitus in albis et mantello ferico ad hoc parato.'

"With his hands muffled in the folds of a filken mantle that hung from about his fhoulders."-Dr. Rock's Church of our Fathers, vol. iv. p, 189.

t The humeral veil is fimply a strip of filk; it should be fix or seven feet long, and from twenty inches to two feet in width. u See No. 442.

them through the quire to the step of the fanctuary. There he paffes between them, and turning to the right goes round in plano to the credence table, on which he fets the veffels (fee plate, Fig. 2).

94. He then removes the humeral veil from his fhoulders, affisted, if need be, by the thurifer or boat-bearer, lays it down on or near the credence, and takes the burse from the top of the chalice, holding it up about the level of his eyes in a horizontal position, with the opening turned towards himself.w Holding it thus, he comes round to the front of the altar, goes up the steps straight to the centre, and fets it on the altar, in the centre, behind the book of the Gofpels, leaning against the re-table with the opening uppermoft. He then kiffes the altar,y and turning round comes ftraight down the steps, going round in plano to near the credence table, where he remains standing.

95. Towards the end of the last Collect the clerk brings the book of the Epiftles from the credence, and gives it to the fub-deacon, from whom he again receives it when he returns from reading the Epistle.

96. The clerk affifts, if required, in arranging the vestments of the priest and deacon as they fit down after the Collects, and then feats himself on a stool near the sedilia (see No. 36). He stands up on double Feafts for the Alleluia.

97. As foon as the Epiftle is ended the clerk goes to the credence table, and there receiving from the sub-deacon the book of the Epistles replaces it on the table. He remains and ministers to the fub-deacon while he is preparing the breads and filling the chalice at the credence table (fee No. 116). This done, he affifts the sub-deacon to fit, and fits He ftands when the celebrant stands.

down again himself.

98. If it is not a double Feast the clerk remains in his place during the Gospel; but if it is a double Feast,a or greater Sunday, as foon as the thurifer goes up to the altar for incenfe to be put into the cenfer, the clerk fetches the proceffional cross from where it has been leaning against the wall of the fanctuary, and stands in the centre facing east till the deacon has received the bleffing preparatory to finging the Gospel. He then turns and carries the cross through the midst of the quire to the place where the Gospel is to be fung, followed by the candle-bearers and the reft (fee plate, Fig. 3).

99. During the finging of the Gospel the cross-bearer will stand facing fouth behind the fub-deacon.b The Gospel ended, the proceffion returns to the altar in the fame order as it came, and the clerk, having entered the fanctuary, bows to the altar, lowers the cross, and goes round in plano w The burfe is thus carried to the altar in the Roman rite, but by the deacon. Rubric in the (fo-called) Bangor Miffal; also in the Registrum Ofmundi: "Calice itaque in loco debito repofito, corporalia ipfe acolitus fuper altare solempniter deponat, ipfum altare in receffu deofculando," § xciii. y Ibid.

Registrum Ofmundi, § xciii.

a "Si duplex feftum fuerit, crux præcedat."-Miffale Sarum, p. 12. Durandus, liber iv. cap. xxiv. 15, 16, fays: "In diebus vero festivis... antecedit quoque crux, primo ad notandum, quod diaconus debet prædicare crucifixum." b"Facie crucifixi ad legentem converfa."-Miffale Sarum, p. 12.

to set it down where it was before. Which done, he passes to the right of the fub-deacon and receives the book of the Gospels to replace on the credence table.

100. At the offertory the clerk minifters to the fub-deacon, when he hands up the paten and chalice to the deacon to give to the priest.

IOI. The clerk is cenfed next after the fub-deacon. He returns the thurifer's bow before he is censed, and after his cenfing he at once bows again,d though the thurifer does not.

102. Throughout the reft of the service he ftands, bows, and kneels with the choir, but faces northwards towards the altar. At the Sanctus and at the confecration and elevation of both the Host and Chalice, he will ring the bell provided for the purpose (see "Duties of Server," No. 305).

103. At the last ablution of the chalice, the clerk, ftanding by the credence table, again puts over his shoulders the humeral veil (assisted, if need be, by the thurifer or boat-bearer), and goes round to the centre at the foot of the steps to the altar. Here he receives the facred veffels from the fub-deacon, and carries them out in the fame manner as he brought them in, preceded by the candle-bearers as far as the chancel gate.

C

ARTICLE IV.

THE OFFICE OF SUB-DEACON AT HIGH MASS.

§ 1. General Directions.

104.

LERKS in facred orders of all ranks, and they only, may act as fub-deacon at High Mass.

105. The sub-deacon will prepare the chalice like as it is prepared by the celebrant before Low Mass (see No. 251), if this has not already been done by the facriftanf or other duly appointed person. When a ciborium is to be used it should be placed on the credence table before the commencement of the service by a priest or deacon vested in alb or furplice.

The fub-deacon will veft in caffock, amice, alb, girdle, and dalmatic; except in Advent and Lent, when, if the Mass is of the season, dalmatics and tunicles are not worn.g

"Acolito ministrante fubdiacono, fubdiacono ipfi diacono."-Regiftrum Ofmundi, § xciii. d Roman rule for acolytes. "Poftea vero ipfa corporalia calici cum offertorio fuperponat ipfumque calicem, dum Poft-communio dicitur, ipfi acolito committat, qui dum 'per omnia' dicitur post orationem, ea folempnitate qua eam apportavit, reportet."-Regiftrum Ofmundi, § xciii. f Le Vavasseur, vol. i. p. 243.

g " Rubrica concedit ufum planetarum complicatarum ante pectus, diaconis et fubdiaconis miniftrantibus in Miffa folemni in cathedralibus et præcipuis ecclefiis in diebus jejuniorum: in minoribus vero ecclefiis miniftris prædictis dat tantum ufum albæ cum manipulo fubdiacono, et cum ftola et manipulo diacono."-Sacrée Congrégation des rites, du 13 Juin, A. D. 1671, quoted by Le Vavaffeur, who gives the same rule to be followed "pendant le temps de l'Avent."

NOTE. During Advent and Lent the deacon and fub-deacon formerly wore folded chafubles during parts of the fervice in a few cathedrals and large churches. It is certain, however, that this practice was by no means universal, and it has been thought best to assume that the deacon and sub-deacon will follow the more ufual custom, and appear in albs, without either dalmatic or chafuble. The Proceffionale of A.D. 1530, in the directions for the First Sunday in Advent, expreffly says, "Albis cum amiclibus induti, abfque tunicis vel cafulis."

106. After being vefted himself, the fub-deacon, jointly with the deacon, affifts the celebrant to veft. When the prayer has been faid with the choir he puts on his birettai and takes up the book of the Gospels which he is to carry in proceffion. The maniple is not worn till after the proceffion.k

§2. From the Proceffion to the Offertory.

107. Before the (bleffing of the water and) putting incense into the cenfer the fub-deacon places himself on the left hand of the priest, facing east in the midst of the quire, and together with him and the deacon bows to the altar. He removes his biretta on entering the quire and puts it on again as he defcends into the nave. In the proceffion the fub-deacon walks alone about four feet m behind the thurifers, and carries the book of the Gospels, holding it in his two hands, closed, and leaning upright against his breast.

108. On the return of the proceffion the sub-deacon will take off his biretta as he re-enters the chancel, and will carry it in his hand to the facrifty. He will bow as he paffes the high altar. In the facrifty he will lay down the Gospel-book and affift the deacon in taking off the cope from the celebrant and in vesting him in the chafuble. The subdeacon then puts on his maniple, takes up the Gospel-book, holding it as before, and follows the thurifers out of the facrifty. On entering the quire he uncovers, paffes a little to the left, and waits P for the celebrant,

h "Omnibus dominicis Adventus Domini ad proceffione. . . . fubdiaconus deinde diaconus, omnes albis cum amictibus induti abfque cafulis."-MS. Miffal. i Baldefchi.

"Subdiacono textum deferente."-Regiftrum Ofmundi. See alfo No. 441.

All Roman authorities on the proceffion before Mass on Candlemass, Palm Sunday, and Easter Eve: and fee No. 183, note r.

1 "Il fe couvre en fortant du choeur. Au retour de la proceffion, il fe découvre en entrant dans le choeur."-Le Vavasseur, vol. ii. p. 488. "S'ils traversent le chœur, ils demeurent découverts."-Ibid. vol. i. p. 404.

m "Trois ou quatre pas."--Le Vavaleur. And very fhort "fteps" indeed are neceffary, if, as is most desirable, a rolling motion of the body is to be avoided.

n

"Deinde thuribularius; poft eum fubdyaconus."-Proceffionale Sarum, A.D. 1530. Quem antecedit fubdiaconus Evangelii codicem claufum gerens."—Durandus, lib. iv. cap. vi. I.

"En allant à l'autel, f'il y a lieu de faire quelqu'une des révérences prescrites.... le diacre et le sous-diacre f'étant placés aux côtés du célébrant. . . . . S'ils passent dans le chœur, le clergé y étant affemblé, ils le saluent de la même manière."-Le Va vasseur, vol. i. p. 404, with a reference to Baldeschi and Merati.

moving forward to the foot of the altar fteps in a line with him and the deacon. (But see No. 146.)

109. Together with them he bows to the altar, having first given his biretta to the boat-bearer. Standing on the left of the celebrant, ftill holding the book of the Gofpels, he fays the Confeffion and receives the kifs of peace. Then when the celebrant goes up to the altar the fub-deacon will go up with him on to the footpace, carrying the book of the Gospels.

110. As foon as the celebrant has kiffed the altarr the sub-deacon, ftanding on the north fides of him, offers him the book of the Gospels for him to take into his own hands and open and kiss. Which done the fub-deacon receives the book again, and standing back a little, fufficiently to be out of the way of the cenfing, holds it till the northern part of the altar has been cenfed. As the celebrant paffes to the fouth, cenfing along the front, the sub-deacon lays the book of the Gospels closed on the midst of the altar."

V

III. He then goes by the shortest way ▾ direct to the left hand of the deacon, below the steps on the south side, and stands there facing northw while the deacon cenfes the priest, bowing with the deacon before and after.

112. After the cenfing the sub-deacon places himself on the right of the deacon one step below him, on the epiftle or southern fide of the altar facing eaft, in such a pofition that the priest, deacon, and subdeacon form a fegment of a circle.y He remains here till after the Commandments.

113. At the Collect for the Queen and for the day the fub-deacon ftands directly behind the deacon.z

114. Towards the end of the last Collect a the sub-deacon receives from the clerk the book of the Epiftles, and as soon as the last collect is ended he goes in plano to the middle, bows to the altar, and passes down

"Interea vero dum confeffio fit, fubdiaconus tenet librum Evangeliorum claufum ante faciem ejus, a parte finistrâ."-Durandus, lib. iv. cap. vi. 8.

"Primum ofculatur miniftros, poftea altare, deinde Evangelium."—Durandus, lib. iv. cap. ix. 4.

"Libro vero aperto illum ofculatur a parte finiftrâ."-Durandus, lib. iv. cap. ix. 2. "Poft hoc codex Evangelii fuper altare claufus ponitur."-Ibid. Dr. Rock writes somewhat confusedly about this part of the service, as if the book laid upon the altar open, which is unlikely. At Lyons, where it is carried in the Proceffion as it was at Sarum, it is laid in the midst of the altar clofed. Durandus, as quoted, is explicit, and he has a whole chapter on the subject.

u Dr. Neale, writing of the altar in Oriental churches, fays: "The Book of the Gospels lies on it, and the crofs stands over it. The Gospels have always occupied that pofition in the Eaft, as, during primitive and early medieval times, they appear to have done in the West. A remarkable example of this occurs in altars represented in the frescoes of the baptistery at Ravenna.”—Hist. Holy Eastern Church, Gen. Introduction, p. 188. ▾ Le Vavaffeur.

W

"Tous les auteurs."-Le Vavasseur, vol. ii. p. 412. Le Vavaffeur.

y Ibid.

"Subdiaconus directe in fecundo gradu poft diaconum."-Miffale Sarum, p. 589. "Circa finem ultimæ orationis accipit ambabus manibus librum Epiftolarum deferens illum fupra pectus."-Miffale Romanum.