Chapter 2

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.

The order for reading briefs, &c., indicates this to be the proper time for reading notices from the Bishop of intended confirmations, &c., and may perhaps be extended to cover and protect from the prohibition which follows, the announcement of dedication, harvest, and other local festivals.

The whole paragraph is connected with the Sermon, with the object of grouping together all such additions to, and interruptions of, the Office of Holy Communion.

100. Then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth, by authority.

If the sermon be preached from the pulpit (for which there is no rubrical direction), and by the priest who is celebrating Holy Communion, the Chasuble should be laid aside for the function of preaching. If the sermon be preached from the altar-steps by the celebrant the chasuble should be retained. If the preacher be not the celebrant, it seems to be in accordance with the Prayer-Book of 1549, and with old custom, that he should wear a Surplice, as having previously taken his place in the choir, and also a hood, if a graduate.

Although the 55th Canon enjoins the use of some form of bidding the prayers before all sermons, lectures, and homilies, yet the custom may be regarded as fairly established, of beginning the sermon without any introductory form, or with a collect from the Prayer-Book, or with an invocation of the Holy Trinity, in testimony of the preacher's commission to proclaim the Gospel. The last should be announced to the people, turning the face towards them. Custom has also established, from the days at least of St. Chrysostom, the practice of ending the sermon with an ascription of praise, which may properly be pronounced turning to the East.

101. Then shall the Priest return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion.

The words 'Return to the Lord's Table' point to the Priest having left the table, either for the purpose of preaching, or to take his seat in the sedilia.

In the impoverished condition of the churches at the time of the last revision, it was well to be content that one or more of the sentences should be said by the Priest, not sung by a choir. But now that clerks and choirs have been restored to many churches, it seems reasonable that the sentences may be sung as of old, and as was prescribed in the Prayer-Book of 1549: "Where there be clerks, they shall sing one or many of the sentences above written, according to the length and shortness of the time that the people be offering."

102. Whilst these Sentences are in reading, the Deacons, Church-wardens, or other fit person appointed for that purpose, shall receive the Alms for the Poor, and other devotions of the people, in a decent bason to be provided by the Parish for that purpose; and reverently bring it to the Priest, who shall humbly present and place it upon the holy Table.

The rubric mentions but one bason, to which originally the people brought their alms, instead of putting them into the poor man's box. This one bason is wholly inefficient for making a collection by several persons, and from a large congregation; and therefore is to be used for receiving alms collected in other receptacles. It is seemly that these should be formally given out to the persons by whom the collection is to be made, and afterwards received from them in the 'decent bason' by the 'deacon, churchwarden, or other fit person appointed for that purpose, who 'shall reverently bring it to the Priest.'

The words 'humbly present' obviously indicate some action beyond the mere placing on the Table, but do not mean a kneeling posture; for neither here nor in any other part of the Service should the Priest kneel, unless when ordered to do so.

103. And when there is a Communion, the Priest shall then place upon the Table so much Bread and Wine, as he shall think sufficient. After which done, the Priest shall say, Let us pray, &c.

The small fair linen cloth, commonly called the Veil, which is to be used after the Communion, should not be spread upon the fair white linen cloth which covers the Table, nor used to cover the Elements before the Communion.

In order to place the Bread and Wine on the Table, which must be done at this time, and not before, the Priest should have them at hand in another place. This is usually the Credence-table, or some shelf near to the altar. He places them as he did the alms, humbly, as an offering, and so much of each as he judges approximately sufficient for the communion of himself and the people. But if he should afterwards find his computation excessive--as the offering the alms and elements together is not directly connected with consecration--he is not under obligation to consecrate all that he has offered. He may, therefore, if he should think the entire contents of the Flagon likely to be required for Communion, offer the Wine in that vessel. The usage, however, of pouring a portion of the Wine into the chalice (as was directed in the Prayer-Book of 1549), and placing the chalice on the table without the flagon, has been generally maintained, though this pouring forms no part of the rubrical directions of our Liturgy, either here or at any other period of the service.

This usage is properly associated also with the primitive custom (prescribed to be used in 1549) of 'putting thereto a little pure and clean water.'

The preparatory action of mixing water with the wine (besides being connected with the original Act of Institution), was undoubtedly the custom of the time when this Church and Realm received the order of ministering the Sacrament, and it has never been prohibited in the Prayer-Book. The practice is, therefore, a performance of the Ordination vow of the English Priesthood, "so to minister the Sacraments as the Lord hath commanded, and as this Church and Realm hath received the same, according to the Commandments of God." A few drops of water are sufficient for compliance with the usage, and in no case should the quantity of water exceed one third of the whole.

If the chalice is not fitted with a cover, some substitute for a cover should be placed upon it; a small, square piece of linen, stiffened with cardboard, is sometimes used for this purpose.

It is desirable that the Priest should, as a general rule, consecrate all the Bread and Wine that he offers. And in judging the quantity, it is to be remembered that on the one hand the consecration of an excessive amount of the elements involves a serious risk of irreverence in the consumption of what remains after Communion; so on the other hand, the error of consecrating too little is to be deprecated, as necessitating a second consecration, and thereby breaking the continuity of the service.

Many such points in the service are left without direction, or with inconsistent directions, in consequence of the old Liturgical order having been so broken and distorted in the revision of 1552, that subsequent revision has been, and probably will be, unsuccessful in removing the inconsistencies.

104. If there be no alms or oblations, then shall the words [_of accepting our alms and oblations_] be left out unsaid.

105. When the Minister giveth warning for the celebration of the holy Communion, (which he shall always do upon the Sunday, or some Holy-day, immediately preceding), after the Sermon or Homily ended, he shall read this Exhortation following, Dearly beloved, on, &c.

106. Or, in case he shall see the people negligent to come to the holy Communion, instead of the former, he shall use this Exhortation, Dearly beloved brethren, on, &c.

These exhortations are in anticipation of Communions on subsequent occasions, and are clearly distinct from the notice of Communion directed, in the rubric after the creed, to be given before the sermon, since they must come after the sermon. It is very difficult to say whether they should be read before or after the offertory and prayer for the Church Militant. Probably it was intended to group them generally with the sermon, without disturbing the offertory and prayer for the Church Militant.

We have here an example of inconsistency in the rubrics of our Communion Office referred to in the comment on the last rubric, and which is caused by successive attempts at patching (instead of revoking) the alterations made at the revision of 1552.

These two exhortations, with the third, which is appointed for use on the occasion of Communion, form a great feature of the English rite, but are more appropriate when Communions are rare, than when they are frequent. It is, indeed, somewhat inconsistent to use a prospective exhortation on the occasion of the Communion. It is possible that the expression 'warning' may be taken to except cases where the Minister does not consider unusual mention to be imperatively necessary, and at any rate to apply only where notice is given before the sermon.

107. At the time of the celebration of the Communion, the Communicants being conveniently placed for the receiving of the holy Sacrament, the Priest shall say this Exhortation, Dearly beloved in the Lord, &c.

The rubric seems to direct a change of place to be made by the communicants, and indicates, not the general withdrawal of the rest of the congregation, but the separation of the intending communicants into a part of the church by themselves, after the precedent of the Prayer-Book of 1549, which appoints that 'they shall tarry still in the quire, or in some other convenient place nigh to the quire.'

Such a re-disposition of the congregation requires time, and would be the opportunity for the retirement of children, or other persons, who may be unable (especially when a sermon has been preached) to stay for the whole service.

The neglect of this change of place of intending communicants has introduced many difficulties connected with the attendance of those who are not prepared to communicate on the occasion, and with the orderly reception of the Communion.

This exhortation gives opportunity for intending communicants to reconsider their 'mind to come' on that occasion: it throws upon their consciences with accumulated force the individual responsibility of coming to the Lord's Table, which the relaxation of discipline, and the removal of compulsory confession, had rendered doubly important: and it being impossible that a person inadequately prepared can fulfil on the moment the requisites here enumerated for coming duly to the Lord's Table, they have no alternative but to abstain.

108. Then shall the Priest say to them that come to receive the holy Communion, Ye that do truly, &c.

The limitation of this invitation 'to those that come to receive the Holy Communion,' is consistent with the presence of others, and the possible retirement of some of those who (previously to hearing the exhortation) were minded to come, to a part of the church not occupied by communicants.

109. Then shall this general Confession be made, in the name of all those that are minded to receive the holy Communion, by one of the Ministers; both he and all the people kneeling humbly upon their knees, and saying, Almighty God, &c.

This rubric makes it clear that the Confession is primarily intended for those who are about to communicate, though it does not exclude others from joining in it.

With regard to the manner of making the confession, it must be remembered that the direction that it should be made in the name of all those that are minded to come to the Holy Communion, was worded at a time when a considerable proportion of the communicants were too illiterate to follow such a piece of devotion by the use of a book. It was therefore essential that their leader should say it slowly and audibly, if they were to join in it at all. It cannot be said that this reason has wholly disappeared now; while even for persons of high education, so solemn and suggestive a devotion requires all the assistance of ample time, and facility of hearing, that they may join in it devoutly and deliberately.

The retaining the words 'one of the Ministers,' from the older form of the rubric, implies that if the celebrant have assistants one of them may lead the confession. And though it may no longer be read by one of the communicant congregation (as it formerly might) still a lay-clerk at the altar is not absolutely excluded. In any case the celebrant, even though not leading the confession, is to kneel.

110. Then shall the Priest (or the Bishop, being present,) stand up, and turning himself to the people, pronounce this Absolution, Almighty God, &c.

'The Bishop' means the bishop of the diocese, or other bishop acting in his stead. The words 'stand up,' imply that the celebrant has been kneeling for the confession.

111. Then shall the Priest say. Hear what, &c.

112. After which the Priest shall proceed, saying, Lift up, &c.

There is authority of ancient custom (though there is no direction for so doing in the rubric) for the Priest to open his arms, and raise his hands, while pronouncing the words 'Lift up your hearts,' which are to be said facing the people.

113. Then shall the Priest turn to the Lord's Table, and say, It is very, &c.

The Priest up to this point has been 'turning to the people' in accordance with the rubric of the Absolution. He must now turn to the Lord's Table.

114. These words [_Holy Father_] must be omitted on _Trinity-Sunday_.

115. Here shall follow the Proper Preface, according to the time, if there be any specially appointed: or else immediately shall follow, Therefore, &c.

116. After each of which Prefaces shall immediately be sung or said. Therefore, &c.

A comparison with the Books of 1549 and 1552 shews that the time at which the people should join in is at the words 'Holy, &c.'

117. Then shall the Priest, kneeling down at the Lord's Table, say in the name of all them that shall receive the Communion this Prayer following, We do not presume, &c.

The Priest is assumed to be _at_ the Lord's Table, _to_ which he had previously turned, and is merely directed to kneel down where he is.

118. When the Priest, standing before the Table, hath so ordered the Bread and Wine, that he may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say the Prayer of Consecration, as followeth, Almighty God, &c.

The expression 'standing before the Table,' is to be rightly understood by observing that the emphatic word in it is 'standing.' The intention of the framers of this direction was to put an end to the previous posture of kneeling directed in the preceding rubric, and to direct the priest to stand during the consecration. The word 'before' evidently implies a position in front of the Table, and excludes the end, whichever way the Table might be placed.

The ordering the Bread and Wine for the manual acts of consecration, might include the pouring of some of the wine from the flagon into the chalice (if not previously done); also the separation of a part of the bread from the remainder which the Priest does not now intend to consecrate, and pre-eminently the arranging conveniently the individual piece to be broken during the consecration.

The expression 'before the people' in this rubric, means simply in the presence of the people.

It was proposed by Baxter, at the Savoy Conference, to direct the Bread to be broken in the sight of the people. The framers of the rubric seem to have rejected the latter part of this proposal, and to have thought it sufficient to direct it to be done in the presence of the people, irrespective of their being able actually to see it. Any breaking the Bread at this period of the service was then a novelty, and is now peculiar to the English Liturgy. The object of the Puritans probably was to bring the ceremonial acts of the Priest in the Consecration into closer harmony with the order of our Lord's own acts and words in the Institution itself, as recorded in the Synoptic Gospels, and this part of their proposal was conceded by the bishops and the revisers, as not inconsistent with the ancient usage of _touching_ the Bread at this period of the service _as if_ breaking it.

The acts of reverence of the Priest, during and after consecration, according to the old English use (as may be plainly seen in the rubrics of the Sarum Missal) consisted not in bending the knee, but in bowing the head and body.

The custom of elevating the consecrated Elements was probably connected with the Jewish heave-offering, and its idea of heavenward oblation. It was directed by the most ancient Liturgies, but was expressly prohibited in the Prayer-Book of 1549. This prohibition, however, was withdrawn in 1552. The elevation cannot therefore be unlawful, though certainly it is not obligatory. The ancient rubric of Sarum gives, as a first alternative respecting the height of elevation of the chalice, that it should be raised to the height of the breast. And this, therefore, would be a sufficient compliance with ancient custom.

There seems to be no reason for pronouncing the words of Institution in a different voice from the rest of the Prayer. See note e, p. 28.

119. * Here the Priest is to take the Paten into his hands:

120. + And here to break the Bread:

121. ++ And here to lay his hand upon all the Bread.

122. +++ Here he is to take the Cup into his hand:

123. ++++ And here to lay his hand upon every vessel (be it Chalice or Flagon) in which there is any Wine to be consecrated.

The direction of the Priest to 'lay his hand upon all the Bread and every vessel,' indicates the extreme care of the Church that none of the Bread and Wine intended for the Communicants should be overlooked in the performance of the manual acts.

It is better not to consecrate wine in the flagon (though the rubric permits it) except in the emergency of having only one chalice, and a very large number of communicants. Even in that case, a second consecration in the chalice would perhaps be preferable.

124. Then shall the Minister first receive the Communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner, (if any be present,) and after that to the people also in order, into their hands, all meekly kneeling. And, when he delivereth the Bread to any one he shall say, The Body, &c.

This rubric, with the Twenty-first Canon, obliges the celebrant to receive the Communion every time that he celebrates, even if he shall do so more than once in the same day. He does so as a part of the sacrificial action, which is not complete unless a portion of the sacrifice is consumed by the offering Priest. For this reason he communicates himself, standing, as distinct from the congregation, and completing the essentials of the Sacrifice in his priestly character.

As he is not ministering to others when communicating himself, he should not speak audibly in so doing.

He is to deliver the Sacrament first of all to the Clergy assisting in the service, beginning with the Gospeller and Epistoler, in accordance with the reason assigned in the rubric of 1549 for so doing, viz. that they may be ready to help the chief minister.

The order of communicating the rest of the Clergy, and the lay congregation, would be as follows:--1. To the Metropolitan of the Province (if present). 2. To the Bishop of the Diocese (if present). 3. To other Metropolitans and Bishops (if present), in the order of their seniority of consecration respectively. 4. Priests or Deacons. 5. Lay choristers, and 6. The rest of the laity.

'In like manner' means 'in both kinds.'

'In order.' These words may refer to the distinction of sexes, as in the Clementine Liturgy,[f] or more generally to the usage of taking the Sacrament to the people in their places in the choir, in contrast with the present usage of coming up to the altar-step. At all events, here is no recognition of the practice of communicating by railsful.

'Into their hands.' It was prescribed in the Prayer-Book of 1549, "that, although it be read in ancient writers that the people, many years past, received at the Priest's hands the Sacrament of the Body of Christ in their own hands, and no commandment of Christ to the contrary: yet for as much as they many times conveyed the same secretly away, kept it with them, and diversely abused it to superstition and wickedness: lest any such thing hereafter should be attempted, and that a uniformity might be used throughout the whole realm, it is thought convenient the people commonly receive the Sacrament of Christ's body in their mouths at the Priest's hand." In 1552, the manner of receiving was again put back to the use of the hands, and this has been continued since, so that the receiving in the mouth is unrubrical now.[g]

Whatever be the manner of holding out the hands for the purpose of reception, the Sacrament should, in order to avoid the possibility of accident, be placed firmly and safely in the hands of the recipient, and not merely offered to be accepted with the fingers.

The words 'meekly kneeling' in this rubric exclude prostration, which is not kneeling.

The expression 'to anyone,' coupled with the use of the singular number in the address to the recipient, obliges the Priest to repeat the words of administration in delivering the Sacrament to each communicant separately.

The rubric is not clear on the point, whether the Priest should give the Sacrament of the Body as soon as he has pronounced the words 'The Body of our Lord Jesus Christ,' (when the communicant may be supposed to have made an act of faith in the mystery of the Sacrament,) or whether he should give it at the end of the whole of the first sentence of administration, as he says the word 'Take.' At all events, he should not wait until he has completed the second sentence.

The words of administration should be distinctly pronounced, so as to be audible to the communicant. See note e, p. 28.

125. And the Minister that delivereth the Cup to any one shall say, The Blood, &c.

Although the word 'Minister' is used for priest in the preceding rubric and elsewhere, yet in this place it implies an important distinction between a Priest and a Deacon, the latter being forbidden by ancient Canons of the Church to deliver the Bread. And when it is declared in the Ordination of Deacons that it appertaineth to the office of a Deacon to help the Priest in the distribution of the Holy Communion, this help must be confined to the distribution of the Wine.

The rubric for the delivery of the species of Bread (directing it to be given into the hands of the communicants), seems to govern generally the administration of the Cup, though the words 'into their hands' do not occur in this rubric. Thus, the omission of these words leaves it open to the discretion of the Minister to retain his hold of the Cup while the communicant uses his hands for the purpose of guiding it. But in no case should the communicant abstain from using the hands at all, unless absolutely disabled from doing so.

It is to be noted that the directions of the rubrics on the subject of the administration of the Sacrament, are intended for the guidance of the Priest. No similar details are specified for the acts of the communicants. Hence the celebrant will use a wise discretion in not enforcing exact uniformity in the mode of reception adopted by individuals, provided it be reverent, and does not endanger the safety of the Sacrament.

There seems to be no warrant, in the English use, for making the sign of the cross with the consecrated species, paten, or chalice, in front of the communicant, at the moment of administration. At the end of the words of administration provided for the celebrant at the moment of his own Communion, in the old Sarum rite, occurs the formula '+ In Nomine Patris,' &c., and the sign of the Cross was directed to be made with the Body of the Lord. A similar direction was given for the chalice, which the Priest was at that moment holding in his hands. But this formula does not seem to have been used in communicating the people. If the sign of the cross had been intended to be used in the Order of Communion of 1548 (the first formula of administration in English), we may certainly presume that it would have been notified or printed as a guide, as it is in the Book of 1549, in the Prayer of Consecration, and in the Blessing of the Marriage Service. But no such guide is to be found, either there, or in any subsequent formula of administration; nor does there seem to be any ancient precedent or tradition for its use in that place. Moreover, there is a risk attending the practice, especially in the case of a large chalice nearly full of wine.

126. If the consecrated Bread or Wine be all spent before all have communicated, the Priest is to consecrate more according to the Form before prescribed: beginning at [_Our Saviour Christ in the same night_, &c.] for the blessing of the Bread; and at [_Likewise after Supper_, &c.] for the blessing of the Cup.

The necessity for consecrating more of the species of Bread can almost invariably be avoided by subdividing what is already consecrated.

127. When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth.

The direction is express to place 'what remaineth of the consecrated elements' upon the Lord's Table. The Priest is, therefore, not at liberty to consume what remains at this period of the service.

In arranging 'what remaineth of the consecrated elements,' the cover previously used, and not the paten, should be placed upon the chalice. The fair linen cloth, or veil, should be large enough to cover thoroughly the whole of both chalice and paten, when the paten is placed in front of the chalice. It should be observed, that the employment of the word 'linen' excludes a fabric of other material, such as silk or cotton.

128. Then shall the Priest say the Lord's Prayer, the people repeating after him every Petition.

129. After shall be said as followeth, O Lord and, &c.

130. Or this, Almighty and, &c.

131. Then shall be said or sung, Glory be to God, &c.

The Gloria in Excelsis, as it originally stood at the beginning of the office, in the Prayer-Book of 1549, being an opening Act of Praise, was sung by the Priest and Clerks while the people were standing. In its altered position, it may be regarded rather as a prayer. It seems reasonable that when it is sung in a choral celebration, the people should stand, as for an Act of Praise; and that when it is said without music, and in a plain celebration, the people may treat it chiefly as a prayer, and so kneel.

132. Then the Priest (or Bishop if he be present) shall let them depart with this Blessing.

For the meaning of the expression 'or bishop if he be present,' see the note on rubric No. 110, p. 35.

The words 'let them depart' imply that the congregation are not to dismiss themselves previously. Archbishop Grindal, in his injunctions to the Province of York in 1571, forbad the Minister to pause or stay between the Morning Prayer, Litany, and Communion, and directed him "to continue and say them, &c., without any intermission, to the intent that the people may continue together in prayer and hearing the word of God, and not depart out of the Church during all the time of the whole Divine Service."

The whole of the Blessing, including 'The peace of God,' &c., should be pronounced turning to the people.

The custom of reading St. John i. 1-13 aloud at the altar after the service is ended, adopted from the Roman Missal, has lately been introduced in some churches. Such public use of this Scripture has no authority, and is in direct opposition to the ancient English custom of the Priest reciting it privately, on his way to the sacristy.

133. Collects to be said after the Offertory, when there is no Communion, every such day one or more; and the same may be said also, as often as occasion shall serve, after the Collects either of Morning or Evening Prayer, Communion, or Litany, by the discretion of the Minister.

134. Upon the Sundays and other Holy-days (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the general Prayer [_For the whole state of Christ's Church militant here in earth_] together with one or more of these Collects last before rehearsed, concluding with the Blessing.

135. And there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his discretion.

136. And if there be not above twenty persons in the Parish of discretion to receive the Communion; yet there shall be no Communion, except four (or three at the least) communicate with the Priest.

In considering the operation of the two last rubrics, it must be remembered--I. That the Prayer-Book gives the Curate no authority to dismiss non-communicants.--2. That the system of separating the communicants from the rest of the congregation, which underlies the rubrics in the earlier part of the office, has generally ceased to be observed.--3. That the order for signifying the names of intending communicants, at least some time the day before, has fallen into abeyance.--4. That the Curate has no opportunity of interrupting the Service for the purpose of making inquiry among the congregation of their individual intentions in this respect. The Curate, therefore, has no means of obtaining information whereon to exercise the discretion to which this rubric refers. It may happen that there being more than three or four in the church when he begins the Service, some may depart before Communion. If there be fewer, some may arrive later with the intention of communicating. In short, he cannot be certain whether or not the number of communicants be below the minimum until he has communicated himself.[h]

It seems then that the utmost he can do, in order to comply with this part of the rubric, is to avoid any deliberate promoting of Solitary Communion, or nearly Solitary Communion.

In accordance with the general protest of this rubric against Solitary Communion of the Priest, he should, at all celebrations, be very careful to allow ample time for the people to present themselves for Communion, not beginning the Lord's Prayer until it is quite evident that none who intend to communicate remain without having done so.

137. And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary.

This rubric affords no ground for the opinion that Communions should not be more frequent than weekly. The direction that the Clergy when numerous should all receive the Communion every Sunday at the least, so far from debarring them or any one else from the privilege of more frequent Communions, implies that a weekly Communion is the lowest standard in such cases. Any other principle of interpreting the words 'at the least,' in this and in the later paragraph of this rubric (where the laity are required to receive three times in the year at the least), would involve a prohibition to the laity against receiving more than three times in the year.

Bishop Cosin was of opinion that when the Church enjoined her Priests and Deacons to communicate every Sunday at least, she supposed it "ought and should be done by them oftener. And from hence was it that the Collects, Epistles, and Gospels were appointed upon the Sundays and Holy-days, and a rubric made at the beginning of the Service Book for the Collects, Epistles, and Gospels to serve all the week-days, that were used on the Sunday--that is, at any time when there is a Communion on the week-day. And, certainly, though it be no fault to read the Collects, Epistles, and Gospels either upon Sundays or week-days; yet to read them, and not to go on with the Communion, is contrary to the intent of our Church, that, if there were any company, intended a Communion every day, for the continuing of the daily sacrifice in the Church, ever used till Calvinism sprung up, and leaped over into England."[i]

It was a principle affirmed by Hooker and Archbishop Laud as well as by Bishop Cosin, and still later by Archbishop Sheldon in 1670, that the practice of cathedrals or mother churches was intended to be a pattern for that of parochial churches. Wherever, therefore, the Clergy form a company sufficient for communion they ought not to communicate less often than every Sunday, and may well do so oftener, even daily; and wherever a company of communicant laity desire a like privilege, they are not debarred from it by this rubric.

138. And to take away all occasion of dissension, and superstition, which any person hath or might have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be eaten; but the best and purest Wheat Bread that conveniently may be gotten.

The words 'shall suffice' do not exclude a higher alternative, as may be seen in the rubric of administration of Baptism to Infants, where they are employed in the recognition of the validity of baptism by pouring, though it is not equally significant with, and certainly is not exclusive of, baptism by dipping. The true meaning is expanded in the corresponding rubric of the Scottish Liturgy of 1637:--"Though it be lawful to have wafer bread, it shall suffice that the bread be such as is usual; yet the best and purest wheat bread that conveniently may be gotten." This is more strongly expressed by Bishop Cosin, in his comment on the similar rubric in the Prayer-Book of 1604:--"It is not here commanded that no unleavened or wafer bread be used, but it is said only that the other bread shall suffice. So that, though there was no necessity, yet there was a liberty still reserved of using wafer bread, which was continued in divers churches of the kingdom and Westminster for one) till the 17th of King Charles.[j] The first use of the common bread was begun by Farel and Viret at Geneva, in 1538, which so offended the people there, and their neighbours at Lausanne and Berne (who had called a synod about it), that both Farel and Viret and Calvin and all were banished for it from the town; where afterwards, the wafer bread being restored, Calvin thought fit to continue it, and so it is at this day."

The rubric insists that great care should be taken in the selection of the bread; wherefore the Curate and Church-wardens should not be content with the first bread that comes to hand. Indeed, the ordinary bread of commerce scarcely comes up to the standard of excellence and purity here required. There is no mention of any corresponding care about the wine. But considerations of reverence obviously demand a similar standard of excellence and purity; and it is much to be wished that more attention were paid to this point. The thick and syrupy wines, commonly made up for this sacred use, are undesirable; on the other hand, unfermented grape juice is not wine.[k]

139. And if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own use: but if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same.

This rubric provides for the reverent consumption of the consecrated species.

The direction to drink the Wine, as well as to eat the Bread, reverently, is imperative to compel the consumption of the Wine, as well as of the Bread. It is most desirable that care should be taken in the consecration that no more of the consecrated elements should remain than the celebrant can conveniently consume without assistance. But if it should happen that he finds it necessary to call to him other communicants for the purpose of consuming a considerable surplus, the word 'reverently' implies that they should receive it in the same posture in which they communicated.

The prohibition against carrying the unconsumed remainder of the consecrated elements out of church involves the cleansing the vessels in church. This should be done by the Priest himself. Although the Service has been concluded, the people are not required to withdraw immediately: indeed, if all left immediately after the blessing, the Priest could not call unto him any of them for the purpose of consuming the remainder of the consecrated elements.

The method of cleansing, which is really intended to ensure the entire consumption of all that remains, is not prescribed, and the word 'reverently' leaves much to the discretion of the Priest, while it certainly applies as much to his demeanour as to that of the people.[l]

140. The Bread and Wine for the Communion shall be provided by the Curate and the Church-wardens at the charges of the Parish.

141. And note, that every Parishioner shall communicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Parishioner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies; and pay to them or him all Ecclesiastical Duties, accustomably due, then and at that time to be paid.

142. After the Divine Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses, as the Minister and Church-wardens shall think fit. Wherein if they disagree, it shall be disposed of as the Ordinary shall appoint.

143. Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same kneeling; &c.

THE MINISTRATION OF

PUBLICK BAPTISM OF INFANTS,

TO BE USED IN THE CHURCH.

144. The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

The main object of the rubric is that there should be a good congregation; and in preferring 'Sundays and other Holydays' to other days, because 'the most number of people' then 'come together,' the rubric implies that some come together on all days, viz., to daily Morning and Evening Prayer.

145. And note, that there shall be for every Male-child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers.

The twenty-ninth canon of 1603 forbade parents, that is fathers, to be godfathers for their own children; but this prohibition was abolished by the Convocation of Canterbury in 1865, though the amended canon has not yet received the sanction of the Crown. So that the law on the subject has been for sixteen years in a state of transition, and a custom of admitting fathers to be godfathers for their children is growing up.

146. When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, (which is then to be filled with pure Water,) and standing there, shall say, Hath this child, &c.

The use of the word 'Priest' here should not be taken to exclude the ministration of a Deacon in the absence of the Priest, inasmuch as the Ordination Service empowers a Deacon to baptize. But it seems to exclude the ministration of a Deacon in the presence of the Priest.

The font should be filled immediately before the Baptism, so that the water may be pure and fresh.

The official dress for the Priest is a surplice and a stole.

It is the custom of some Churches to use a shell for pouring water on the child; and it ensures the application of sufficient water. It is convenient, besides adding to the dignity of the Sacrament, that when it is ministered according to the rubric at Morning or Evening Prayer, the Priest should be attended to the font by two or more of the choir, who will hand him the shell, or napkin, or hold the book when required.

147. If they answer, _No_: Then shall the Priest proceed as followeth. Dearly beloved, &c.

148. Then shall the Priest say, _Let us pray_.

At the words 'Let us pray,' the general congregation, as well as those immediately concerned in the Baptism, should kneel, the Priest continuing to stand.

The Collects, 'Almighty and Everlasting God,' and 'Almighty and Immortal God,' should be said by the Priest only, the people saying 'Amen.'

149. Then shall the people stand up, and the Priest shall say, Hear the words, &c.

150. After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. Beloved, ye hear, &c.

151. Then shall the Priest speak unto the Godfathers and Godmothers on this wise. Dearly beloved, &c.

152. Then shall the Priest say, O merciful God, &c.

In the Book of 1549 the Sign of the Cross was directed to be made in the water at the words 'Sanctify this fountain of Baptism,' which correspond to and are in substance restored by the words 'Sanctify this water' in this prayer, introduced in the revision of 1662. It seems therefore admissible to restore also the act of blessing which formerly accompanied the words now restored in substance.

153. Then the Priest shall take the Child into his hands, and shall say to the Godfathers and Godmothers,

_Name this Child_.

154. And then naming it after them (if they shall certify him that the Child may well endure it) he shall dip it in the Water discreetly and warily, saying, _N_. I baptize thee, &c.

155. But if they certify that the Child is weak, it shall suffice to pour Water upon it, saying the foresaid words. _N_. I baptize thee, &c.

Whereas in other parts of the offices of Baptism the Minister is specially directed to ask certain questions of the sponsors, but is not so directed here, it may be concluded that he is not under obligation to volunteer the inquiry whether or not the child be weak; but may baptize in the usual way by pouring, unless the sponsors request him to baptize by dipping. And practically, notice of such request should be given previously, in order that proper preparation should be made.

156. Then the Priest shall say. We receive, &c.

157. * Here the Priest shall make a Cross upon the Child's forehead.

The ancient custom was to make the cross on the child's forehead with the thumb. No water should be used.

158. Then shall the Priest say. Seeing now, &c.

Although all direction for the disposal of the child is omitted, it stands to reason that the Minister must give back the child, and care should be taken to give it to a sponsor, and not to a nurse.

159. Then shall be said, all kneeling; Our Father, &c.

160. Then shall the Priest say. We yield Thee, &c.

161. Then, all standing up, the Priest shall say to the Godfathers and Godmothers this Exhortation following. Forasmuch, &c.

162. Then shall he add and say, Ye are to, &c.

163. It is certain, by God's Word, that Children which are baptized, dying before they commit actual sin, are undoubtedly saved.

164. To take away all scruple concerning the use of the sign of the Cross in Baptism; the true explication thereof, and the just reasons for the retaining of it, may be seen in the xxxth Canon, first published in the Year MDCIV.

THE MINISTRATION OF

PRIVATE BAPTISM OF CHILDREN

IN HOUSES.

165. The Curates of every Parish shall often admonish the people, that they defer not the Baptism of their Children longer than the first or second Sunday next after their birth, or other Holy-day falling between, unless upon a great and reasonable cause, to be approved by the Curate.

166. And also they shall warn them, that without like great cause and necessity they procure not their Children to be baptized at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion:

167. First, let the Minister of the Parish (or, in his absence, any other lawful Minister that can be procured) with them that are present call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the Form of Publick Baptism, as the time and present exigence will suffer. And then, the Child being named by some one that is present, the Minister shall pour Water upon it, saying these words; _N_. I baptize thee, &c.

Bishop Cosin observes: "It is not here said what shall be done in case a lawful Minister cannot be found; or whether the child ought to be baptized again, or no, when only a midwife, or some other such, hath baptized it before." According to the ancient custom of the church, recognized and affirmed in the case of Mastin _v_. Estcott (1841), a child baptized by a layman is validly baptized. It follows, that though Baptism by any other than a Bishop, Priest, or Deacon is discouraged, and is only excusable in extreme necessity, the Sacrament should not be repeated.

In selecting the Collects for use after the Lord's Prayer, the Minister should be careful to prefer those which would not be used in the church, when the child (if it afterwards live) is brought into the church. He will therefore say (if time and present exigence will suffer) the Collects beginning,

Almighty everlasting God, who of Thy great mercy, &c.

Almighty and Immortal God, the aid of all that need, &c.

O merciful God, grant that the old Adam, &c.

Almighty ever-living God, &c., which last Collect should always be used, except in a case of extremest urgency.

168. Then, all kneeling down, the Minister shall give thanks unto God, and say, We yield Thee, &c.

169. And let them not doubt, but that the Child so baptized is lawfully and sufficiently baptized, and ought not to be baptized again.

THE RECEIVING OF THE CHILD IN THE CHURCH.

170. Yet nevertheless, if the Child, which is after this sort baptized, do afterward live, it is expedient that it be brought into the Church, to the intent that, if the Minister of the same Parish did himself baptize that Child, the Congregation may be certified of the true Form of Baptism, by him privately before used: In which case he shall say thus, I certify you, &c.

171. But if the Child were baptized by any other lawful Minister, then the Minister of the Parish, where the Child was born or christened, shall examine and try whether the Child be lawfully baptized, or no. In which case, if those that bring any Child to the Church do answer, that the same Child is already baptized, then shall the Minister examine them further, saying, By whom, &c.

172. And if the Minister shall find by the answers of such as bring the Child, that all things were done as they ought to be; then shall not he christen the Child again, but shall receive him as one of the flock of true christian people, saying thus, I certify you, &c.

173. After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. Beloved, ye hear, &c.

174. Then shall the Priest demand the Name of the Child; which being by the Godfathers and Godmothers pronounced, the Minister shall say, Dost thou, &c.

175. Then the Priest shall say, We receive, &c.

176. Here the Priest shall make a Cross upon the Child's forehead.

177. Then shall the Priest say, Seeing now, &c.

178. Then shall the Priest say, We yield Thee, &c.

179. Then, all standing up, the Minister shall make this Exhortation to the Godfathers and Godmothers. Forasmuch, &c.

The final exhortation in the Office of Public Baptism was probably omitted here by an oversight, and should be used.

180. But if they which bring the Infant to the Church do make such uncertain answers to the Priest's questions, as that it cannot appear that the Child was baptized with _Water, In the Name of the Father, and of the Son, and of the Holy Ghost_, (which are essential parts of Baptism,) then let the Priest baptize it in the form before appointed for Publick Baptism of Infants; saving that at the dipping of the Child in the Font, he shall use this form of words. If thou art not, &c.

It seems very difficult, if not impossible, to combine properly the Office for Public Baptism with that for the reception of infants brought to church after having been privately baptized. But if it must be attempted (and in large parishes it is difficult to avoid it), the Office of Public Baptism should be used, with the interposition (immediately after the reception of the infants then baptized) of the inquiries and certificates of the children privately baptized, and of their reception into the Church. The Office of Public Baptism can be taken up again at the words, 'Seeing now, dearly beloved brethren,' and continued to the end.

THE MINISTRATION OF

BAPTISM TO SUCH AS ARE OF RIPER YEARS,

AND ABLE TO ANSWER FOR THEMSELVES.

181. When any such persons, as are of riper years, are to be baptized, timely notice shall be given to the Bishop, or whom he shall appoint for that purpose, a week before at the least, by the Parents, or some other discreet persons; that so due care may be taken for their Examination, whether they be sufficiently instructed in the Principles of the Christian Religion; and that they may be exhorted to prepare themselves with Prayers and Fasting for the receiving of this holy Sacrament.

The duty of giving notice to the Bishop is not laid upon the Curate, but upon the parents, or some other discreet persons. He is not therefore bound to give such notice.

182. And if they shall be found fit, then the Godfathers and Godmothers (the people being assembled upon the Sunday or Holy-day appointed) shall be ready to present them at the Font immediately after the second Lesson, either at Morning or Evening Prayer, as the Curate in his discretion shall think fit.

183. And standing there, the Priest shall ask, whether any of the persons here presented be baptized, or no: If they shall answer, No; then shall the Priest say thus, Dearly beloved, &c.

184. Then shall the Priest say,

_Let us pray_.

185. (And here all the Congregation shall kneel.)

186. Then shall the people stand up, and the Priest shall say, Hear the words, &c.

187. After which he shall say this Exhortation following. Beloved, ye hear, &c.

188. Then the Priest shall speak to the _persons_ to be baptized on this wise: Well-beloved, &c.

189. Then shall the Priest demand of each of the persons to be baptized, severally, these Questions following: Dost thou, &c.

190. Then shall the Priest say, O merciful God, &c.

191. Then shall the Priest take each person to be baptized by the right hand, and placing him conveniently by the Font, according to his discretion, shall ask the Godfathers and Godmothers the Name; and then shall dip him in the water, or pour water upon him, saying, _N_. I baptize thee, &c.

If a person desire baptism by dipping, every effort should be made to provide means for the due administration of the Sacrament after the primitive manner.

192. Then shall the Priest say. We receive, &c.

193. Here the Priest shall make a Cross upon the person's forehead.

194. Then shall the Priest say, Seeing now, dearly beloved, &c.

195. Then shall be said the Lord's Prayer, all kneeling.

196. Then, all standing up, the Priest shall use this Exhortation following; speaking to the Godfathers and Godmothers first. Forasmuch as, &c.

197. (And then, speaking to the new baptized persons, he shall proceed, and say,) And as for you, &c.

198. It is expedient that every person, thus baptized, should be confirmed by the Bishop as soon after his Baptism as conveniently may be; that so he may be admitted to the holy Communion.

199. If any persons not baptized in their infancy shall be brought to be baptized before they come to years of discretion to answer for themselves; it may suffice to use the Office for Public Baptism of Infants, or (in case of extreme danger) the Office for Private Baptism; only changing the word [_Infant_] for [_Child_ or _Person_] as occasion requireth.

200. A CATECHISM,

That is to say,

An Instruction to be learned of every person, before he be brought to be confirmed by the Bishop.

201. The Curate of every Parish shall diligently upon Sundays and Holy-days, after the second Lesson at Evening Prayer, openly in the Church instruct and examine so many Children of his Parish sent unto him, as he shall think convenient, in some part of this Catechism.

The time of Catechising was fixed by the 59th Canon of 1603, and by the Prayer-Book up to 1662, to be "before Evening Prayer." In 1662, this was changed to "after the Second Lesson." It must be remembered that in 1662 the Evening Prayer was said or sung in the afternoon only.

While the edifying effect of public Catechising is very great, it must be admitted that the introduction of Sunday-schools into the Church system, together with the change in the hours of Divine Service, have undoubtedly altered the conditions which rendered it necessary to provide so definite an order as this.

202. And all Fathers, Mothers, Masters, and Dames, shall cause their Children, Servants, and Apprentices, (which have not learned their Catechism,) to come to the Church at the time appointed, and obediently to hear and be ordered by the Curate, until such time as they have learned all that is here appointed for them to learn.

203. So soon as Children are come to a competent age, and can say, in their Mother Tongue, the Creed, the Lord's Prayer, and the Ten Commandments; and also can answer to the other Questions of this short Catechism; they shall be brought to the Bishop. And every one shall have a Godfather, or a Godmother, as a Witness of their Confirmation.

The qualification for Confirmation, given in the rubric at the end of the Office for Public Baptism, seems to be here restricted by the addition of the words 'so soon as children are come to a competent age.' On the principle that the wider interpretation of the requisites for spiritual privileges should prevail over the narrower, this rubric should be so interpreted as not to conflict with the other. In this view, the competency here intended does not consist in having arrived at a definite age, but in understanding what they are able to repeat with their lips. It should be observed that the word 'child' used in the rubric indicates, in the language of the Canon Law, an age between seven and fourteen.

204. And whensoever the Bishop shall give knowledge for Children to be brought unto him for their Confirmation, the Curate of every Parish shall either bring, or send in writing, with his hand subscribed thereunto, the names of all such persons within his Parish, as he shall think fit to be presented to the Bishop to be confirmed. And, if the Bishop approve of them, he shall confirm them in manner following.

THE ORDER OF

CONFIRMATION,

OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED

AND COME TO YEARS OF DISCRETION.

205. Upon the day appointed, all that are to be then confirmed, being placed, and standing in order, before the Bishop; he (or some other Minister appointed by him) shall read this Preface following. To the end, &c.

206. Then shall the Bishop say, Do ye here, &c.

207. And every one shall audibly answer, I do.

208. Then all of them in order kneeling before the Bishop, he shall lay his hand upon the head of every one severally, saying, Defend, &c.

The word 'severally' (closely connected with the word 'saying'), and the singular number of the expression 'this thy child,' &c., indicate a distinct intention that the words should be said to each individual.

209. Then shall the Bishop say. The Lord be, &c.

210. And (all kneeling down) the Bishop shall add, Let us pray. Our Father, &c.

211. And this Collect. Almighty and, &c.

212. Then the Bishop shall bless them, saying thus, The blessing, &c.

The Blessing implies the dismissal of the congregation, and seems to exclude any idea of an address after it; for which also no place is provided during the rite, nor is any interruption to the course of the service suggested which could admit of its insertion anywhere. However desirable it may be, it is, therefore, an unauthorized addition to the Prayer-Book.

213. And there shall none be admitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed.

THE FORM OF

SOLEMNIZATION OF MATRIMONY.

214. First the Banns of all that are to be married together must be published in the Church three several Sundays or Holy-days, in the time of Divine Service, immediately before the Sentences for the Offertory; the Curate saying after the accustomed manner,

On the question of the time for the Publication of Banns, see note on Rubric 99.

The rubric leaves it to the discretion of the Curate how to act, when any one rises in answer to his invitation, to declare some cause or impediment; and it is only reasonable that some words, though not set down, should be spoken by the Curate, to shew that the person has been heard. It is perhaps advisable, having regard to the precautions directed to be taken in the later rubric touching the same matter, that the Curate, while stating that he hears the declaration, should request the objector to speak to him more fully on the matter, after the Divine service is ended; and then it is also advisable to demand that the objection should be made in writing.

215. And if the persons that are to be married dwell in divers Parishes, the Banns must be asked in both Parishes; and the Curate of the one Parish shall not solemnize Matrimony betwixt them, without a Certificate of the Banns being thrice asked, from the Curate of the other Parish.

216. At the day and time appointed for solemnization of Matrimony, the persons to be married shall come into the body of the Church with their friends and neighbours: and there standing together, the Man on the right hand, and the Woman on the left, the Priest shall say, Dearly beloved, &c.

This direction to come into the 'body of the church' is best obeyed by placing the persons to be married outside the chancel, and at the chancel-step, the Priest standing upon or above the step, and turning his face towards them.

The word 'Priest' here is to be interpreted strictly, as excluding a Deacon, in accordance with the ancient law and usage that marriage ought not to be celebrated by a Deacon. Though a marriage so celebrated would not be invalid, it is contrary to all order that a Deacon should take upon himself to pronounce the solemn benedictions of the Church contained in this rite.

217. And also, speaking unto the persons that shall be married, he shall say, I require, &c.

218. At which day of Marriage, if any man do alledge and declare any impediment, why they may not be coupled together in Matrimony, by God's Law, or the Laws of this Realm; and will be bound, and sufficient sureties with him, to the parties: or else put in a Caution (to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation: then the solemnization must be deferred, until such time as the truth be tried.

219. If no impediment be alledged, then shall the Curate say unto the Man, Wilt thou have, &c.

220. The Man shall answer,

_I will_.

221. Then shall the Priest say unto the Woman, Wilt thou have, &c.

222. The Woman shall answer,

_I will_.

223. Then shall the Minister say, Who giveth, &c.

224. Then shall they give their troth to each other in this manner.

225. The Minister, receiving the Woman at her father's or friend's hands, shall cause the Man with his right hand to take the Woman by her right hand, and to say after him as followeth. I, _N_. take, &c.

Care should be taken by the Minister not to permit the father or friend who gives the woman to be married, to give the woman's hand to the man, but to receive it himself, and himself give it to the man.

226. Then shall they loose their hands; and the Woman, with her right hand taking the Man by his right hand, shall likewise say after the Minister, I, _N_. take, &c.

227. Then shall they again loose their hands; and the Man shall give unto the Woman a Ring, laying the same upon the book with the accustomed duty to the Priest and Clerk.

The order to lay the accustomed duty to the Priest and Clerk on the Book, was introduced in 1552, and this seems to be the legal opportunity for the payment of marriage-fees. It must be observed that if this rubric be complied with, the accustomed duty must be removed from the book before the Priest can conveniently proceed with the Service, though any direction for removing it is omitted in the rubric.

228. And the Priest, taking the Ring, shall deliver it unto the Man, to put it upon the fourth finger of the Woman's left hand. And the Man holding the Ring there, and taught by the Priest, shall say, With this ring, &c.

229. Then the Man leaving the Ring upon the fourth finger of the Woman's left hand, they shall both kneel down; and the Minister shall say.

Let us pray. O Eternal God, &c.

230. Then shall the Priest join their right hands together, and say, Those whom, &c.

This is a peculiarity of the English rite, and a very solemn and important part of it. It should, therefore, be done very carefully and accurately, and should not be obscured by any additional ceremonial, that all men may recognise the far-reaching simplicity of our Lord's prohibition of dissolution of marriage, extending to all human action, except that of the Church, whatever civil authority such other action may possess.

231. Then shall the Minister speak unto the people. Forasmuch as, &c.

232. And the Minister shall add this Blessing. God the Father, &c.

233. Then the Minister or Clerks, going to the Lord's Table, shall say or sing this Psalm following. Blessed are all, &c.

It is in accordance with this rubric that the Psalm should be said or sung while going (in procession) to the Lord's Table. The alternative, 'or Clerks,' does not affect the minister's going to the Lord's Table, as may be seen in the original rubric of the Prayer-Book of 1549, which ran 'Then shall they go into the quire, and the Ministers or Clerks shall say, or sing,' &c. The word 'clerks' being introduced in connection with the alternative of singing, not with the going to the Lord's Table.

234. Or this Psalm. God be merciful, &c.

235. The Psalm ended, and the Man and the Woman, kneeling before the Lord's Table, the Priest standing at the Table, and turning his face towards them, shall say, Lord, have, &c.

The Priest must obviously stand at the midst of the Holy Table, and between it and the man and woman kneeling at the steps thereof.

236. This Prayer next following shall be omitted, where the Woman is past child-bearing. O merciful Lord, &c.

237. Then shall the Priest say. Almighty God, &c.

238. After which, if there be no Sermon declaring the duties of Man and Wife, the Minister shall read as followeth. All ye, &c.

When the Holy Communion is celebrated at the time of a marriage, the address, if used, is to be read in the usual place of the sermon in the Communion Service.

In exercise of the liberty of choosing any suitable subject relating to the duties of man and wife, it is well to insist especially upon the indissolubility of the marriage tie.

239. It is convenient that the new-married persons should receive the holy Communion at the time of their Marriage, or at the first opportunity after their Marriage.

This rubric testifies to the intention of the Church that Matrimony should be sealed by the reception of Holy Communion. When considered in conjunction with the ancient feeling in favour of early and fasting Communion, the direction of Canon 62, that Marriages should be celebrated before twelve o'clock at noon, and the custom of styling the subsequent festivity a breakfast, all point the same way. And as Marriage is for all who desire it in the fear of God, the Church hereby assumes that all her Members are Communicants.

THE ORDER FOR

THE VISITATION OF THE SICK.

240. When any person is sick, notice shall be given thereof to the Minister of the Parish; who, coming into the sick person's house, shall say,

The direction that notice should be given to the Minister of the parish was first inserted in the Prayer-Book of 1662; indicating that he is the proper person to discharge the Priest's duty in ministering to the sick.

This office, being of a more solemn and formal character than an ordinary visit to a sick person, should be used, if possible, with proper ornaments of the Minister, such as the Surplice and Stole, or, at all events, the Stole.

241. When he cometh into the sick man's presence he shall say, kneeling down, Remember not, Lord, &c.

242. Then the Minister shall say, Let us pray.

243. Then shall the Minister exhort the sick person after this form, or other like. Dearly beloved, &c.

244. If the person visited be very sick, then the Curate may end his exhortation in this place, or else proceed. Take therefore, &c.

245. Here the Minister shall rehearse the Articles of the Faith, saying thus, Dost thou believe, &c.

246. The sick person shall answer. All this, &c.

247. Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive, from the bottom of his heart, all persons that have offended him; and if he hath offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. And if he hath not before disposed of his goods, let him then be admonished to make his Will, and to declare his Debts, what he oweth, and what is owing unto him; for the better discharging of his conscience, and the quietness of his Executors. But men should often be put in remembrance to take order for the settling of their temporal estates, whilst they are in health.

248. These words before rehearsed may be said before the Minister begin his Prayer, as he shall see cause.

249. The Minister should not omit earnestly to move such sick persons as are of ability to be liberal to the poor.

In obeying this explicit direction, the Minister must consider that hasty and inconsiderate almsgiving, especially by will, such as bequeathing doles to the inhabitants of particular places, has been productive of much evil. He must also be careful not to advise acts of liberality which are disproportionate to the ability of the sick person, or illegal (as, e.g., in contravention of the Mortmain Acts); and in general he will do well to refrain from suggesting any special objects of benevolence.

When the sick person prepares an offering of alms, and is afterwards communicated, his alms may well be offered after the Gospel, in the Office for the Communion of the Sick.

250. Here shall the sick person be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter. After which Confession, the Priest shall absolve him (if he humbly and heartily desire it) after this sort.

The significant introduction in the last revision of this direction to 'move' the sick person to make a special confession of his sins, recalls the fact that the practice of confession had then been interrupted for many years, and required exertion for its revival. In 'moving' the sick person, is included instruction upon the nature and details of sins, as well as help to discover them, such as the suggestion of questions on the Commandments, Baptismal obligations, marriage vows, &c. The expression 'special confession' does not mean a _partial_ confession, but a confession which goes into _detail_; and the Priest should not absolve the sick person unless his confession comprehends, besides the weighty matter which had immediately prompted it, all matters which ought to press upon his conscience, and can be recalled to mind by his utmost efforts.

The words 'if he humbly and heartily desire it,' do not refer to the expression of the penitent's desire for absolution as a positive condition of his receiving it, but denote a state of mind suitable to receiving it, and the absence whereof, if manifested, would justify the priest in withholding absolution.

'After this sort' means _in this form_, and is an express direction to use the form of absolution which then follows. The form here prescribed is employed in this office as being the usual form of private absolution in all cases, and is recognised as such in the Prayer-Book of 1549, where it is enjoined for universal private use. Neither does it contain any such allusion to sickness or weakness of body, or to unlikelihood of recovery, as would render it inappropriate for persons in health.

251. And then the Priest shall say the Collect following. O most merciful, &c.

252. Then shall the Minister say this Psalm. In Thee, O Lord, &c.

253. Adding this. O Saviour, &c.

254. Then shall the Minister say, The Almighty Lord, &c.

255. And after that shall say, Unto God's, &c.

256. A Prayer for a sick Child. O Almighty God, &c.

257. A Prayer for a sick Person, when there appeareth small hope of recovery. O Father of mercies, &c.

258. A commendatory Prayer for a sick person at the point of departure. O Almighty God, &c.

259. A Prayer for persons troubled in mind or in conscience. O Blessed Lord, &c.

THE COMMUNION OF THE SICK.

260. Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life; therefore, to the intent they may be always in a readiness to die, whensoever it shall please Almighty God to call them, the Curates shall diligently from time to time (but especially in the time of pestilence, or other infectious sickness) exhort their Parishioners to the often receiving of the holy Communion of the Body and Blood of our Saviour Christ, when it shall be publickly administered in the Church; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same.

261. But if the sick person be not able to come to the Church, and yet is desirous to receive the Communion in his house: then he must give timely notice to the Curate, signifying also how many there are to communicate with him, (which shall be three, or two at the least,) and having a convenient place in the sick man's house, with all things necessary so prepared, that the Curate may reverently minister, he shall there celebrate the holy Communion, beginning with the Collect, Epistle, and Gospel, here following.

The opening direction of this rubric evidently contemplates regular and frequent opportunities of access to the public administration of the Holy Communion in church, such as would suffice for times of great danger and distress; and therefore implies frequent celebrations as a permanent system. Otherwise, it would be mere hypocrisy to exhort men to the often receiving thereof, and that, not only in time of pestilence, &c., but generally and habitually. A special order for those not able to come to church was unknown in the Church until 1549. Previously to that date no provision was made for their case, except by the reservation of some of the Blessed Sacrament from the open Communion in the church, and its conveyance to them afterwards; and in the Book of 1549, the order was introduced for use on such days as there was no open Communion in church. The word 'reverently' may be best satisfied by as near an approximation to the ceremonial of the open Communion in the church as can be attained, in regard of the ornaments of the Church and Minister. In addition to the usual vessels for the celebration of the Holy Communion, the Minister will do well to provide himself with a spoon, for the administration of the species of Wine to very feeble persons.

Cases will occur where the difficulty of swallowing even very small quantities of either the Bread or the Wine is almost insuperable. Administration in both kinds may, in some of these cases, be still attained by placing a minute particle of the Bread in the spoon with some of the Wine, or conversely by touching the Wine in the cup with the corner of the piece of Bread which is to be given to the sick person.

In cases of long infirmity, as of bedridden people without acute illness, the analogy of the Office of Private Baptism would seem to hold good, and to admit of the introduction of the other parts of the Order of Holy Communion, besides those appointed for the Communion of the Sick.

262. After which the Priest shall proceed according to the form before prescribed for the holy Communion, beginning at these words [_Ye that do truly_ &c.]

263. At the time of the distribution of the holy Sacrament, the Priest shall first receive the Communion himself, and after minister unto them that are appointed to communicate with the sick, and last of all to the sick person.

264. But if a man, either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his Soul's health, although he do not receive the Sacrament with his mouth.

The instruction ordered to be given to the sick man, under certain circumstances, of unavoidable impediment to his receiving the Sacrament of Christ's Body and Blood 'that he nevertheless doth eat and drink Christ's Body and Blood,' must be understood to mean that physical incapacity to eat and drink does not cut off the sick man from the benefits of Holy Communion. But this rubric does not justify any wilful or habitual neglect of receiving the Sacrament itself.

265. When the sick person is visited, and receiveth the holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the Visitation at the Psalm [_In thee, O Lord, have I put my trust_, &c.] and go straight to the Communion.

266. In the time of the Plague, Sweat, or such other like contagious times of sickness or diseases, when none of the Parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection, upon special request of the diseased, the Minister may only communicate with him.

THE ORDER FOR

THE BURIAL OF THE DEAD.

267. Here is to be noted, that the Office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves.

This order was adapted for a state of society in which the Parish Priest was intimately acquainted with the circumstances of every deceased person who was brought to be buried. Under the altered conditions of the present day, the officiating Priest being often in ignorance of the lives and deaths of those over whom he has to perform the office of the Church, has no power of inquiry given him, nor any authority to delay a burial for the purpose of making such inquiry. He is, therefore, not obliged to seek for these exceptions, nor to infer their existence, from his own previous knowledge of the matter, unless that knowledge be very clear, and founded upon certain evidence.

The exception of the unbaptized does not apply to those who have received Lay or Schismatical Baptism, provided the proper matter and form had been used.

The word 'excommunicate' means under formal sentence of excommunication passed by a competent Spiritual Court. It is equivalent to the words 'denounced excommunicated' in Canon 68. Even those who are 'ipso facto excommunicated,' by virtue of Canons 2 to 9, are not technically 'excommunicate,' until after trial and sentence, the words 'ipso facto' having in English Canon Law a special technical meaning, viz. that the offence cannot be punished by a sentence of less severity.

268. The Priest and Clerks meeting the Corpse at the entrance of the Churchyard, and going before it, either into the Church, or towards the Grave, shall say, or sing, I am the Resurrection, &c.

The alternative of saying the sentences going towards the grave is intended to meet exceptional cases of apprehended infection, when it might be dangerous to bring the body into the church. No distinction of spiritual condition was contemplated. It is clearly the general intention of the revisers of 1662 that the corpse should in ordinary cases be brought first into the church. But when under special circumstances it has been taken from the entrance of the churchyard directly to the grave, there seems no reason why the people should not return to the church after the interment, for the reading the Psalms and Lesson, as was expressly provided in the Prayer-Book of 1549.

When the corpse is taken first to a church, and afterwards to a distant cemetery, the part of the service which follows the Lesson being necessarily reserved for use at the grave, the previous part, i.e. the Sentences, Psalms, and Lesson, which were said at the church, should not be repeated at the grave.

269. After they are come into the Church, shall be read one or both of these Psalms following. I said, &c, _and_ Lord, Thou hast been, &c.

When the corpse is brought into the church, it is usually placed in the Nave. In the burial of a Priest it would seem decorous to place the corpse in the Chancel. In either case the feet should be towards the east.

The place of the officiating Priest, in reading the Psalms and Lesson, is not specified. Sometimes it is the custom to stand at the feet of the corpse (when it is placed near the Chancel), so that the congregation may be in front of the Priest, but usually he would occupy 'the accustomed place.' The 90th Psalm seems the most appropriate for burial of an aged person.

270. Then shall follow the Lesson taken out of the fifteenth Chapter of the former Epistle of Saint Paul to the Corinthians.

271. When they come to the Grave, while the Corpse is made ready to be laid into the earth, the Priest shall say, or the Priest and Clerks shall sing: Man that is born, &c.

In the Prayer-Book of 1549 the casting the earth upon the body was directed to be done by the Priest, with the words, 'I commend thy soul to God the Father Almighty.' This action was transferred from the Priest to 'some standing by,' when those words were omitted in 1552. The present rubric seems to direct that any one else is to perform the act. If done, as it usually is, by the Parish Clerk, or other inferior Church official, there is more dignity in it than if done by an unofficial person.

If there is a celebration of Holy Communion at the time of a burial, it is a separate service, and the celebrant must remember that the use of any Collect, Epistle, and Gospel, except the one for the day, is very difficult to justify as being in accordance with the rubrics of either service. See Rubric 6.

272. Then, while the earth shall be cast upon the Body by some standing by, the Priest shall say, Forasmuch as it hath, &c.

273. Then shall be said or sung, I heard a voice, &c.

274. Then the Priest shall say. Lord, have mercy, &c.

THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH,

COMMONLY CALLED, THE CHURCHING OF WOMEN.

275. The Woman, at the usual time after her Delivery, shall come into the Church decently apparelled, and there shall kneel down in some convenient place, as hath been accustomed, or as the Ordinary shall direct: And then the Priest shall say unto her, Forasmuch, &c.

By the direction that the woman should be decently apparelled, it was originally meant that she should be veiled. This was part of the general practice of her being (in the words of the Bishops at the Savoy Conference), 'perspicuous to the whole congregation.' And although the custom of veiling cannot be revived, yet its principle of marking the individual should be borne in mind in the arrangement of the Service, as e.g. placing the woman in a special place.

The convenient or proper place in which the woman was to kneel, was 'near the church door' in the ancient English use, 'near the choir door' in the Prayer-Book of 1549, 'nigh unto the place where the Table standeth' in the book of 1552. The words 'as hath been accustomed' refer to the one of these usages which has survived, and been adhered to, in any old church. The place at the altar rails was approved by the Bishops at the Savoy Conference, in regard of the offering she is there to make. The Priest, in all cases, should stand by her--i.e. near to, and in front of, her.

He is to say to her the Address and the Psalm. The congregation should not join in the latter. Care must be taken not to replace from an ordinary Psalter the verses omitted from the 116th Psalm.

In cases where the new-born child has died, it is better to use the 116th Psalm.

276. (Then shall the Priest say the cxvith Psalm,)

277. Or _Psalm cxxvii_.

278. Then the Priest shall say,

Let us pray. Lord, have mercy, &c.

The Priest may at this point properly turn to look eastward.

279. The Woman, that cometh to give her Thanks, must offer accustomed Offerings; and, if there be a Communion, it is convenient that she receive the holy Communion.

The Service is intentionally concluded without a blessing, which it is wrong to insert. The suggestion of the woman's receiving the Holy Communion is aided by the incompleteness of the Service ending abruptly with the Thanksgiving.

With regard to the time of the Service, there is no express direction, provided that a congregation may be reasonably expected.

The offering of the woman is connected with her receiving the Holy Communion, and should be made in that Service, if she comes to it. In all cases, it is well that it should be formally received by the Priest or an assistant, in an alms-bag or bason, and presented by the Priest on the Altar.

It is to be observed that no mention is made of the condition of the woman, as being in wedlock or not. When it was objected at the Savoy Conference that some profession of humiliation ought to be required of an unmarried or profligate woman before she was admitted to the privilege of thanksgiving, the Bishops replied, "that such a woman should do her penance before she was churched."

If the Priest, therefore, be privately cognizant of the penance of such a woman, he is bound to admit her to the Service, without requiring public profession of her humiliation.

Without such cognizance he could hardly admit such a woman to a Service which expressly implies access to Communion.

A COMMINATION,

OR DENOUNCING OF GOD'S ANGER AND JUDGEMENTS

AGAINST SINNERS,

_With certain Prayers to be used on the First Day of Lent, and at other Times, as the Ordinary shall appoint_.

280. After Morning Prayer, the Litany ended according to the accustomed manner, the Priest shall, in the Reading-Pew or Pulpit, say, Brethren, &c.

The 51st Psalm is directed to be said, not 'said or sung.' Singing, therefore, appears to be excluded, as it was, in the similar place in the old English Office, by the direction to say the Psalm _sine nota_.

281. And the people shall answer and say. Amen.

282. Then shall they all kneel upon their knees, and the Priest and Clerks kneeling (in the place where they are accustomed to say the Litany) shall say this Psalm. Have mercy upon me, &c.

283. Then shall the people say this that followeth, after the Minister. Turn Thou us, &c.

284. Then the Minister alone shall say, The Lord bless us, &c.

Printed by Parker and Co., Crown Yard, Oxford.

Notes:

[a] "The Act of Uniformity is to be construed by the same rules exactly as any act passed in the last session of Parliament. The clause in question, by which I mean the rubric in question (the Ornaments Rubric), is perfectly unambiguous in language, free from all difficulty as to construction. It therefore lets in no argument as to intention other than that which the words themselves import. There might be a seeming difficulty in fact, because it might not be known what vestments were in use by authority of Parliament in the second year of the reign of King Edward the Sixth; but this difficulty has been removed. It is conceded in the report that the vestments, the use of which is now condemned, were in use by authority of Parliament in that year. Having that fact, you are bound to construe the rubric as if those vestments were specifically named in it, instead of being only referred to. If an act should be passed to-morrow that the uniform of the Guards should henceforth be such as was ordered for them by authority, and used by them in the 1st George I., you would first ascertain what that uniform was, and having ascertained it, you would not enquire into the changes which may have been made, many or few, with or without lawful authority, between the 1st George I. and the passing of the new act. All these, from that act specifying the earlier date, would have been made wholly immaterial. It would have seemed strange, I suppose, if a commanding officer, disobeying the statute, had said in his defence, 'There have been many changes since the reign of George I., and as to "retaining," we put a gloss on that, and thought it might mean only retaining to the Queen's use; so we have put the uniforms safely in store.' But I think it would have seemed more strange to punish and mulct him severely, if he had obeyed the law and put no gloss on plain words.

"This case stands on the same principle. The rubric, indeed, seems to me to imply with some clearness that, in the long interval between Edw. VI. and the 14th Car. II., there had been many changes; but it does not stay to specify them, or distinguish between what was mere evasion, and what was lawful. It quietly passes them all by, and goes back to _the legalized usage of the second year of Edward VI_. What had prevailed since, whether by an archbishop's gloss, by commissioners, or even statutes, whether, in short, legal or illegal, it makes quite immaterial." _Remarks on some parts of the Report of the Judicial Committee in the case of Elphinstone v. Purchas, and on the course proper to be pursued by the Clergy in regard to it_. A Letter to the Rev. Canon Liddon from the Right Hon. J. T. Coleridge. (1871.)

[b] We gather from the Inventories and other authorities, that the word _vestment_ generally included, besides the chasuble, the stole and maniple, and the albe with its amice and girdle.

[c] "To bow reverently at 'the name of Jesus' whenever it is mentioned in any of the Church's offices; to turn towards the East when the Gloria Patri and Creeds are rehearsing; and to make obeisance at coming into and going out of Church; and at going up to, and coming down from, the altar, are all ancient and devout usages, and which thousands of good people of our own Church practise at this day, and amongst them, if he deserves to be reckoned among them, T. W.'s good friend."--_Michael Hewetson's Memorandums concerning the Consecration of the Church of Kildare, and the Ordination of his dear friend, Thomas Wilson_ [_S. Peter's' day_, 1686], _with some Advices thereon_. Quoted in Life of Bishop Wilson, edited by the Rev. John Keble. A.-C.L., Part I. cap. i. p. 22.

"Whereas the Church is the house of God, dedicated to his holy worship, and therefore ought to mind us both of the greatnesse and goodness of his Divine Majestie, certain it is that the acknowledgement thereof not onely inwardly in our hearts, but also outwardly with our bodies, must needs be pious in itself, profitable unto us, and edifying unto others. We therefore think it very meet and behovefull, and heartily commend it to all good and well-affected people members of this Church, that they be ready to tender unto the Lord the said acknowledgement, by doing reverence and obeisance both at their coming in and going out of the said churches, chancels, or chapels, according to the most ancient custome of the Primitive Church in the purest times, and of the Church also for many yeers of the reign of Queen Elizabeth."--_The Canons of the Church of England_, 1640, No. vii.

[d] "Verba Canonis _rotunde_ dicantur, et distincte, nec ex festinatione retracta, nec ex diuturnitate nimis protracta."--_Decree of Herbert, Archbishop of Canterbury_, in a general synod at London, A.D. 1200: Spelman's _Concilia_, ii. p. 123; John Johnson's Canons, A.-C.L., vol. ii. p. 84.

[e] In most Prayer-Books printed in this century, the words 'and Banns of Matrimony published' have been omitted from this rubric; and a corresponding alteration has been made by the printers in the first rubric in the Marriage Service, under a mistaken idea of the effect of Stat. 26 George II. cap. 33, which contained the same clause as that quoted above from the Act of 4 George IV. c. 76.

Even supposing that the words of these Acts were irreconcilable with the rubric, they did not alter the rubric.

[f] The order of reception in the Clementine Liturgy is:--The Bishop, priests, deacons, sub-deacons, readers, singers, monastics, deaconesses, religious virgins and widows, children, all the people in order (apparently first men, and then women).

[g] The direction of St. Cyril of Jerusalem was to use the hands, making the left hand a throne for the right, and hollowing the palm of the right to receive the Body of Christ.

The fact of receiving in the hands is also noticed by Tertullian in blaming people for using for purposes which he considered unworthy the hands which they had held forth to receive God.

[h] There seems a disposition to reduce the minimum lower than that appointed in our Rubric. The Lower House of Convocation of Canterbury have recommended its reduction to two or three, and the testimony of Bishop Torry to the ancient usage of the Scottish Church is that one was considered sufficient.

[i] Cosin's Works, A.-C.L. Edition, vol. v. p. 129.

[j] This is A.D. 1643, the date of the total abrogation of the Prayer-Book.

[k] A distinction must, however, be drawn between the natural juice freshly pressed from the grape which has sometimes been allowed as valid matter for the Sacrament in cases of necessity, and the compounds now sold as 'non-alcoholic' or 'unfermented' wines. The reason why the former may be allowed is because it is potentially wine, and so to speak a child-wine, and would become true wine, if given time. But the principle of wine has been killed in the latter cases, so that the artificial fluids in question not only are not wine, but never can become wine, and are therefore invalid matter. The statement that the Jews employ unfermented wine at the Passover, is contrary to fact. They could not have employed it in our Lord's time, because the process of arresting fermentation during so long an interval as that between the vintage and the Passover, was unknown until very lately; and the Passover cup is now naturally fermented grape wine, carefully watched from the grape to the bottle to provide against accidental admixture from without: while vinegar, itself the product of two processes of fermentation, is also used by them at the Passover.

[l] Note.--It is sometimes customary, with a view of scrupulously consuming the entire of the consecrated wine, to cleanse the chalice with a little wine previously to using water; and not to pour away any water thus used until it is absolutely certain that all the consecrated species has been consumed. In the rare cases where wine has been consecrated in the flagon, that vessel must be cleansed with the same care as the chalice.