The custom of singing or saying, 'Glory be to Thee, O Lord,' before the Gospel, has been continued from ancient times, and was specially ordered in the First Prayer-Book of Edward VI. Bishop Cosin thinks that it was afterwards left out by the printers' negligence. It seems very doubtful whether ancient authority will support the saying 'Thanks be to Thee, O Lord,' or equivalent words, at the end of the Gospel, though these words were inserted in the Scottish Office.
No directions are given as to the place where the Epistle and Gospel are to be read, but one very ancient usage is, that the former is to be read at the south, the latter at the north, of the sanctuary.
From whatever part of Scripture the Epistle is taken, the words 'here endeth the Epistle' are always to be said at the end of it.
In singing or saying the Creed, it is advisable, when there are clerks, to follow the direction of the Prayer-Book of 1549, and that the Priest should sing or say alone the words 'I believe in one God,' the clerks and congregation taking up the Creed with him after those words. On bowing at the Holy Name of JESUS, the same remark may be made as on the occurrence of the Name in the Apostles' Creed.
The clergy and congregation sometimes incline the head and body at the words 'And was Incarnate.' According to ancient English custom, the inclination should be maintained until the words 'for us.' But such custom furnishes no precedent for prostration, or such exaggerated marks of reverence.
99. Then the Curate shall declare unto the people what Holy-days, or Fasting-days, are in the Week following to be observed.
This direction refers to the table of moveable and immoveable feasts together with days of fasting and abstinence, in the calendar.
And then also (if occasion be) shall notice be given of the Communion; and the Banns of Matrimony published; and Briefs, Citations, and Excommunications read. And nothing shall be proclaimed or published in the Church, during the time of Divine Service, but by the Minister: nor by him any thing, but what is prescribed in the Rules of this Book, or enjoined by the Queen, or by the Ordinary of the place.
This rubric fixes the place in the service at which notice should be given of Holy Communion, when the occasion requires. It does not authorize the use in this place of the exhortations which are directed to be used 'after the sermon or homily ended.'
The object of the Church in the publication of Banns being publicity, it was directed to be made at a time when most people were likely to be in church, such as shortly before the Sermon. There is some divergence between this rubric and that at the beginning of the Service for the Solemnization of Matrimony, where the Banns are directed to be published 'immediately before the sentences for the Offertory,' i.e. after the sermon, instead of before it; and the time of publication of Banns is extended, by Stat. IV. George IV., c. 76, to the time of evening service, immediately after the 2nd lesson, if there shall be no morning service.[e] It may be doubted whether a publication of Banns on Holy-days would now suffice for a legal publication, as this last-mentioned act names Sundays only.