ludes everything which is connected
with the purposes of the consecrated building beyond the mere fabric
of the building, and with the dress of the officiating Minister
beyond his usual dress in secular life.

In the Act of 1559, the intention was to take as the basis of the
Prayer-Book then authorized the Book of the fifth and sixth years
of Edward VI. (1552); but to adopt the ornaments of another period,
viz. of the second, not of the fifth year of Edward VI.[a]

The ornaments of the second year are those which were intended to
be, and were actually, used under the Prayer-Book of 1549. Whatever
question may arise about other ornaments, there can be no question
about those prescribed by that Book, as well as those implied in it.
As to those which were not prescribed by, or implied in, that book,
they must be determined by the existing usage of the time, subject
to such modifications as were implied by the Injunctions, or other
authoritative documents, up to the year 1548.

The following ornaments are prescribed by the Book of 1549.

1. Altar. 9. Surplice.
2. Chalice. 10. Hood.
3. Paten. 11. Albe.
4. Corporas. 12. Vestment[b].
5. Font. 13. Tunicle.
6. Poor Man's Box. 14. Rochet.
7. Bell. 15. Cope.
8. Pulpit. 16. Pastoral Staff.

This rubric, if construed to include only these ornaments, would
exclude many things which common sense and custom have sanctioned;
and if the doctrine that "omission is prohibition" be insisted
on, would actually shut out organs or harmoniums, hangings on
doorways, seats for priests, clerks, and people, stoves, hassocks,
pulpit-cloths or pulpit-cushions, pews, Christmas decorations, and
the use of the pulpit or bell except on Ash Wednesday; it would
forbid any bishop to officiate publicly on any occasion without
a cope or vestment and pastoral staff. On the other hand, there
seems to be a limit to laxity in construing the rubric, and that
it cannot, unless this laxity be strained beyond the bounds of
reason, be taken to admit the substitution of other ornaments for
those which the rubric enjoins; such as the use of a bason in,
or instead of the Church font, of a common bottle for the Holy
Communion, of a black gown instead of an authorised vesture in
the pulpit during the Communion Service, or of foreign forms of
surplices and vestments instead of the English ones.

In general, the more nearly the orn