said at the Epistle side of the altar, and this is, therefore, the proper place for saying the Post-Communions in our office. The fact that the Sacrament is still present on the altar is no reason for saying these prayers in the midst of the altar. Here again the ceremonies at the conclusion of the Mass on Maundy Thursday, and those observed in a Mass before the exposed Sacrament will guide us as to what ought to be done. In both these instances, the book is moved as usual, the Priest genuflects to the Sacrament, and then says the PostCommunion at the Epistle side. Accordingly, in our rite the book ought to be moved towards the end of Gloria in excelsis or during the hymn which is said in its place, and the Priest having genuflected to the veiled Sacrament, should then say the Post-Communion, one or more, at the Epistle side of the altar.

XVI. OF THE LAST GOSPEL.

The Gospel In principio is the latest of the additions which were made to the Priest's private devotions at Mass. By the Sarum missal it was said privately by the Priest when returning from the altar: but that it became the custom to say it at the altar is evident from a decree of a provincial council of Canterbury held in 1305, by which stipendiary or other Priests were forbidden to begin their Masses on Sundays and feast days until "post lectum evangelicum majoris missæ." That the gospel here referred to was not the gospel of the day, but the one said at the end of Mass, is clear from Lyndwood's gloss, which interprets these words as meaning: "Non ante solemnem missam finitam." 1Provinciale, lib. iii. tit. 23, p. 238, m.

And in the Vernon MS. of the Lay Folks Mass Book (p. 146), the people are bidden to remain for In principio:

Pray also our Lady, and I would tell
That ye forget not the Gospel

For aught that may befall:

Take a good intention thereto
It is the In principio

In Latin that men call.

The same direction is given in Lydgate's Vertue of the Masse.2

Entering the church, with all humility,

To hear Mass in the morning at your rising
Dispose yourself, kneeling on the knee,
For to be there at the beginning.

From the time of his revesting,

Depart not till he have done:

To all thy works there is great furthering
To abide the end of In principio.

Becon also refers to it as the common custom in his

day: After the post-communion, "Ye turn to the people and say Dominus Vobiscum

missa est, ye bid them go home,

.; and with Ite,

and saying the beginning of Saint John's Gospel, ye bless you, and cross you. After all these things

ye

shut up your book." After the Gospel, he tells us that the Priest unvested and left the altar."

Quoted in Lay Folks, etc., p. 163.
Works, vol. iii., p. 282, Parker Soc.

General Ceremonial Directions.

In the Celebration of the Holy Mysteries, the Priest ministers before the Almighty God who has declared himself to be "a consuming fire," and the sacrifice which he offers is nothing less than the Body and Blood of the eternal Son of God. The consciousness of this truth ought to be present with him, and be manifest in his whole bearing. In going to and from the altar, he should proceed with solemn gait, holding his head erect, but with his eyes cast down. In passing from one part of the altar to another, he should never move sideways, but should first turn his face in the direction in which he is going, and then proceed. He should avoid all exaggerated gestures, and everything suggestive of affectation. In a word, every act and motion ought to be pervaded by a quiet dignity and manly reverence.

1. Of Reading: The Priest should read all those parts of the Mass prescribed by the Prayer Book in a clear and intelligible tone of voice, avoiding on the one hand everything suggestive of declamation, and on the other of carelessness. The words should be pronounced without hurry, so that those present may hear, and at the same time the service should not be prolonged by excessive slowness

2. Of the Bowings: Bowings are of two kinds, of the body and of the head; they are either profound or moderate. When the Priest is at the Epistle side or in

the midst of the altar, all the bows are made towards the cross, except those which may be made at the name of a saint, and which are made towards the book. The bows which are made during the reading of the Gospel are made towards the book. After the consecration all acts of reverence are directed towards the Sacrament.1

(a) A profound bow of the body is the inclining of the body so that the extremities of the fingers will touch the knees, or so that the forehead will almost touch the top of the altar. It is made at the following places: (1) When the Priest first approaches the altar, if the Blessed Sacrament be not reserved. (2) Immediately before he begins his private preparation at the foot of the altar, if the Blessed Sacrament be not reserved. (3) During the Confiteor and until the server has said, "Almighty God have mercy," etc. (4) At the private prayers before the Gospel.

It is made:

(2) At the (3) At the

(b) A moderate bow of the body is the inclining of the head and shoulders so that, when the Priest is standing at the altar his forehead will be brought almost as low as the pall on the chalice. (1) At the versicles after the Confiteor. prayer, “We pray thee, O Lord," etc. prayer, "In the spirit of humility," etc. (4) At, "Receive, O Holy Trinity," etc. (5) At the Sanctus. (6) At the consecration of each species. (7) At the three private prayers before the communion of the Priest. (8) At, "Lord, I am not worthy," etc. (9) When the Priest communicates himself with the Host.

(c) The head is bowed: (1) To the cross in the

1 Romsée, Praxis Cel. Missam, t. i. p. i. a. vi.

De Herdt, Sacræ Liturgiæ Praxis, t. i. 121.
Ibid.

sacristy before proceeding to the altar, and after returning. (2) At Gloria Patri at the end of the psalms Judica and Lavabo. (3) Each time the Priest says "Let us pray." (4) At the word "God," in the beginning of the Creed, and also at the words, "together is worshipped." (5) At the special commemoration of the living, and of the dead. (6) At the words, "and when he had given thanks," before each consecration. (7) At the Agnus. (8) In the Gloria in excelsis at the word "God" in the beginning; and at the words "we worship thee;" "we give thanks to thee;" "receive our prayer;" and "O Christ." (9) During the prayer, "Let this my bounden duty," etc. (10) Before the lowest step of the altar at the end of the Mass, if the Sacrament be not reserved. (11) Each time he passes to or from the midst of the altar, except when he has just been bowing profoundly to the altar, or is about to kiss the altar. (12) The head is bowed profoundly each time the sacred name of "Jesus" is mentioned; and moderately at the name of "Mary," and at the name of the Saint whose feast is being kept.

3. Of the Genuflections: A genuflection is made by bringing the right knee down to the ground near to the left foot, the head being held erect; as soon as the Priest touches the floor with his knee, he immediately rises without delay. When a genuflection is made at the altar before the consecration, the hands are placed on the altar beyond the corporal, but after consecration and before the ablutions they are placed upon the corporal. When the Priest kneels on both knees as at the

• Romsée, Praxis Cel. Missam, t. i. p. ii. Summarium.

It is a general ceremonial principle, that when the hands are placed upon the altar before consecration, they are placed beyond the corporal, so as not to soil it unnecessarily; but after consecration and before the