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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/31177.txt b/31177.txt new file mode 100644 index 0000000..5f19464 --- /dev/null +++ b/31177.txt @@ -0,0 +1,3889 @@ +The Project Gutenberg EBook of Ritual Conformity, by Unknown + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Ritual Conformity + Interpretations of the Rubrics of the Prayer-Book + +Author: Unknown + +Other: B. Compton + +Release Date: February 3, 2010 [EBook #31177] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK RITUAL CONFORMITY *** + + + + +Produced by Elaine Laizure from images generously made +available from the Internet Archive. + + + + + +[Transcriber's Note: Footnotes have been moved to the end of the +document.] + + + +RITUAL CONFORMITY. + + +INTERPRETATIONS OF THE RUBRICS OF THE PRAYER-BOOK, AGREED UPON +BY A CONFERENCE HELD AT ALL SAINTS, MARGARET-STREET, 1880-1881. + + + +PARKER AND CO. + +OXFORD, AND 6 SOUTHAMPTON-STREET, + +STRAND, LONDON. + +1881. + + + +PREFACE. + + +At a Conference of some friends interested in the subject of Ritual, +held on January 17, 1880, the following propositions were, amongst +others, agreed to: + +I. That the evil of unnecessary Diversity in Ritual, as practised +in various Churches aiming at the maintenance of Catholic doctrine +and usage in the Church of England, is real and great. + +II. That an effort to moderate it should be attempted, resting +mainly on the united opinion of some of those who have given +special attention to the theory and practice of Ritual, in their +private capacity of Students or Parish Priests. + +III. That the effort should take the form of a body of Comments upon +the Rubrics of the Book of Common Prayer, and that these Comments +should include cautions against practices which are infractions of +the law and usage of the Church of England. + +With the view of carrying these propositions into effect, it was +arranged that a series of meetings should be held; and the Vicar +of All Saints, Margaret-street, kindly provided a room at the +clergy-house for the meetings of the Conference. + +Those who had met in the first instance were duly summoned, and +others were invited to join them. The meetings were held at first +on two consecutive days in alternate weeks, (since some of the +members came from a considerable distance). Latterly, in order to +expedite the work, meetings were held on three consecutive days in +alternate weeks. In all, forty-eight meetings were held between +January 17, 1880, and July 13, 1881. + +It was thought possible that by the co-operation of several minds, +information might be collected from sources not commonly accessible, +and perhaps hardly within the reach of any one individual. Among +the members of the Conference also were those who had had experience +of parish-work, as well as those who had devoted time and attention +to historical enquiry into the origin and meaning of the Rubrics of +the Prayer-Book, or who had made ancient Liturgies their special +study: some, it may be added, combined these various qualifications. +A hope therefore was entertained, as the second proposition implies, +that by considering on very wide grounds (both practical and +historical), and not from any one point of view, the various +divergencies of ritual practice, some agreement might be arrived +at even on the most controverted points. + +This hope has been realized. It was found that points which +seemed at first to afford no basis on which agreement was at +all probable, were settled, after long discussion, almost (if not +quite) unanimously; but this involved expenditure of time, and +much investigation into matters on which existing text-books were +often silent. + +With regard to the actual diversities in ritual which came under +the attention of the Conference, some appeared to be such direct +infractions of the Rubrics that no explanation of the Rubrics could +make their irregularity more evident. Others seemed to arise from +well-meant attempts to interpret the Rubrics. These last formed +the chief subject of the labours of the Conference. + +The main line of procedure laid down was a true and loyal adherence +to the spirit of the Prayer-Book. A mere literal interpretation of +the Rubric was found in many cases to be insufficient. Even if the +existing Prayer-Book had been composed for inaugurating some new +religious system, it would be scarcely reasonable to depend upon +the abstract meaning of the words employed, without any reference +to the circumstances under which the book had been written. But +when we remember that the Prayer-Book of 1662 was the last of +several revisions of the original English Prayer-Book of 1549, +which was itself avowedly based upon the Ancient Liturgies, and +carried on the existing and ancient worship of the Church of +England (with such reformation as was considered needful), no mode +of interpretation could be more misleading if rigorously insisted +on, or so likely to cause error in practice. + +The Prayer-Book, however, in spite of the Revision of 1662, retains +many vestiges of the foreign Protestant influence, which affected +the Revision of 1552. With these the Conference have attempted to +deal in a loyal spirit. However much they may be regretted, +Churchmen are bound to accept them. For it must be clearly +understood that nothing was further from the intention of the +Conference, than to attempt Revision. So far from this, it was +hoped by some that a careful series of notes explaining the true +character of disputed Rubrics might go some way to allay the +present agitation for change. + +The Conference cannot be blind to the conviction that they have to +face much modern prejudice. On the one hand there is still rife in +the Church of England the Puritan spirit, which condemns in one and +the same category things essentially Roman, and things which are +really primitive, but which have been retained by Rome. On the +other hand, there undoubtedly exists an occasional reaction from +this Puritan spirit, which has produced a prejudice in favour of +things--whether primitive or not--simply because they are Roman. +The Conference have felt that to yield either to one or the other +prejudice was not the right way of dealing with the Prayer-Book. + +They have also been brought face to face with what are called +"Legal decisions" on some questions of Ritual. Apart from the fact +that the courts have given directly opposite decisions on the same +question, and have given reasons in one case inconsistent with the +reasons given for their decision in another; apart also from +the fact that these are chiefly decisions of secular courts in +purely spiritual matters; the Conference have been precluded from +entertaining them, as guides or as helps, in consequence of the +courts having generally acted upon principles of interpretation +entirely different from those which the Conference had adopted. + +They have, moreover, found themselves in opposition to much modern +practice, originating in carelessness and neglect in the due +performance of the Services of the Church during past generations, +but alien to the spirit of those Services, though often mistaken +for their exponent. + +The Conference have had to investigate the origin and to consider +the meaning of many practices, which appear either to be enjoined +or implied in the existing Rubrics, and have, in the light of these +investigations, set down unflinchingly what they believed to be +the true interpretation of these Rubrics. At the same time, they +have not shut their eyes to ancient customs, which, though less +prominently connected with the Rubrics, appear to have held on +concurrently with the Prayer-Book; being consistent with its +principles, and not authoritatively condemned either by name or +by implication. + +The Comments, which have been the result of their discussions, the +Conference have printed, in the hope that they will be received by +others as suggestions towards the solution of difficulties which +must press upon all who desire to obey the spirit as well as the +letter of the Prayer-Book. + +The entire adherence of any one to all the interpretations here +offered is not to be expected. Indeed, those members of the +Conference who have had experience in parish-work, are well aware +that in comparatively few villages it is possible to carry out +the fuller Ritual which the Prayer-Book admits: this can only +be successfully adopted in large towns, or where endowments are +provided, or other resources are available, for sustaining a high +Ritual. + +It should be said, in conclusion, that amongst the members of the +Conference, some have taken part in the work to a greater extent +than others, and are consequently more directly responsible for +the Comments, and able to give a fuller assent to them. It was +impossible to consult every member upon each individual point. +All that was done to ensure the expression of the general sense +of the Conference, was to determine to insert no comment which was +not approved of by two-thirds of the members present. Practically, +it was found that in very few cases a formal division was called +for, the agreement to the final form of the comments being generally +unanimous. + + (_Signed_,) + + B. COMPTON, _Chairman_. + + Wm. Jno. Blew. H. G. Morse. + J. H. Blunt. James Parker. + Wm. Cooke. Thos. W. Perry. + C. L. Courtenay. James Baden Powell. + J. Fuller Russell. R. F. Wilson. + R. F. Littledale. Chr. Wordsworth. + + + +INTERPRETATIONS OF THE RUBRICS OF THE PRAYER-BOOK. + +_THE PREFACE_. + + +1. It hath been the wisdom of the Church of _England_, &c. + +It is important to bear in mind, in interpreting the prefaces and +rubrics of the Prayer-Book, that they were written at various +times, and that their language is not generally the current +language of our own day, but the technical language of the times +at which they were respectively written. + +The first section, headed "The Preface," was added in 1662 to the +second, entitled "Concerning the Service of the Church," which is +the original Preface to the Prayer-Book of 1549, with some important +additions and slight omissions made in 1552. + +The "Order how the Psalter is appointed to be read," dates mainly +from 1549. + +The "Order how the rest of Holy Scripture is appointed to be +read," with the Tables of Proper Psalms, and Lessons, and the +Calendar--originally forming part of the book of 1549--was adopted +with slight alteration in 1662, but was much varied in 1871. + + + +_CONCERNING THE SERVICE OF THE CHURCH_. + + +2. There was never any thing by the wit of man so well devised, &c. + +It seems that, having regard to the circumstances under which this +rubric was framed, the 'diversity to be appeased,' and the 'doubts +to be resolved,' concerned only the manner of saying and singing +the Morning and Evening Prayer, not the manner of administration +of the Sacraments or other Rites and Ceremonies of the Church. Nor +were any 'parties' contemplated as likely to 'doubt, or diversely +take anything,' except the clergy. The contemporaneous Latin +translation of the English Prayer-Book expressly confines this +provision of resort to the Bishop of the diocese to questions +arising _inter ministros_. The Bishop of the Diocese was the proper +person to resort to, both on account of his sacred office, which +gave him authority, and also as being at that time the person +likely to be best informed on questions of this kind, as the +Epistle, and Gospel for Quinquagesima Sunday (with the addition of +the Collect of Ash Wednesday), but the Scotch Prayer-Book directs +the use of the Collect, Epistle, and Gospel for Ash Wednesday only; +and Bishop Cosin directed the Collect, Epistle, and Gospel for +Quinquagesima Sunday to serve only until Ash Wednesday. + +When more than one Collect is appointed for the day, by reason of +the coincidence of Holy Days, the question arises which Holy Day +should take precedence. + +Coincidence includes (_a_) occurrence (i.e. the falling on the +same day of two occasions having special services), and (_b_) +concurrence, when the one falls on the morrow of the other. + +By taking precedence is meant, that when two Holy Days occur, the +Collect, Epistle, and Gospel, the Proper Psalms and Lessons (if +any) of the superior day should be used. + +But in certain cases of occurrence, noticed in the following Table, +a memorial of the inferior day should be made, by using the Collect +appointed for it in addition to, and after, the Collect for the +superior day, at all services at which the Collect for the day is +to be said. + +In other cases, the services of the inferior day must be entirely +omitted for that year, or transferred to the morrow, or some +subsequent date, in accordance with ancient custom. The Prayer-Book +gives no directions for such transference, but the total loss for +the year of such Festivals as the Annunciation of the Blessed +Virgin, or of the Dedication and the Title of a Church, would be +much to be regretted. + +The following Table exhibits the precedence of Holy Days: + + First Sunday in Advent takes precedence of St. Andrew's Day. + + Fourth Sunday in Advent takes precedence of St. Thomas' Day. + + St. Stephen's Day | + St. John the Evangelist's Day \ take precedence of First + Holy Innocents' Day / Sunday after Christmas. + The Circumcision | + + The Epiphany takes precedence of Second Sunday after + Christmas. + + The Conversion of St. Paul takes precedence of Third Sunday + after Epiphany, but memorial is to be made of the Sunday. + + The Purification takes precedence of Fourth Sunday after + Epiphany, also of Septuagesima, Sexagesima, Quinquagesima + Sundays, of which three Sundays memorial is to be made. + + Septuagesima, Sexagesima, and Quinquagesima Sundays take + precedence of Conversion of St. Paul and St. Matthias' Day. + + Ash Wednesday takes precedence of St. Matthias' Day. + + Third, Fourth, Fifth, and Sixth Sundays in Lent take precedence + of the Annunciation. + + The services of the season from Evening Prayer on Wednesday in + Holy Week till Saturday in Easter Week, both inclusive, take + precedence of the Annunciation. + + First Sunday after Easter takes precedence of the Annunciation, + St. Mark's Day, and SS. Philip and James' Day. + + | take precedence of Second, + St. Mark's Day, / Third, Fourth, and Fifth Sundays + SS. Philip and James' Day \ after Easter. + | + + Ascension Day takes precedence of SS. Philip and James' Day. + + The Services of the season from Whitsun Eve till Saturday in + Whitsun Week, both inclusive, take precedence of St. Barnabas' Day. + + Trinity Sunday takes precedence of St. Barnabas' Day. + + St. Barnabas' Day, the Nativity of St. John the Baptist, St. + Peter's Day, St. James' Day, St. Bartholomew's Day, St. Matthew's + Day, St. Michael and All Angels' Day, St. Luke's Day, SS. Simon + and Jude's Day, All Saints' Day, take precedence of all Sundays + after Trinity. + + The Feasts of the Dedication and Title of a Church rank as + principal festivals; but may not be observed on Advent Sunday, + Christmas Eve, Christmas Day, Epiphany, between the Fifth Sunday + in Lent and Low Sunday inclusive, Ascension Day, or from Whitsun + Eve to Trinity Sunday inclusive. + +Octaves are not mentioned by name in the Prayer-Book, but are +implied in the rubrics preceding the Proper Prefaces of the +Communion Office. It has been suggested by the Convocation of +Canterbury that the Collects for St. Michael's and All Saints' +Days should be repeated on the seven days following those days +respectively. Such additions would be in the nature of new Octaves. +But the first of these days had no Octave in the Sarum or the Roman +Use: the second has an Octave in the Roman Use, but had none in the +Sarum Use. If any such additional Octaves are introduced, the +Festival of the Epiphany at least should have this distinction. +A general permission might also be given to individual churches +to keep the Octaves of their title or dedication. + +7. _PROPER LESSONS_ + +To be read at Morning and Evening Prayer, on the Sundays, and other +Holy-days throughout the Year. + + + +_LESSONS PROPER FOR HOLY-DAYS_. + + +8. _PROPER PSALMS ON CERTAIN DAYS_. + +9. _THE CALENDAR, WITH THE TABLE OF LESSONS_. + +The Black-letter days, especially those that commemorate Scriptural +persons and events, should be observed if possible. They may be +marked by sermons and suitable hymns. + +10. _TABLES AND RULES_ + +For the Moveable and Immoveable Feasts; together with the Days of +Fasting and Abstinence, through the whole Year. + +11. _RULES_ to know when the Moveable Feasts and Holy-days begin. + +12. _A TABLE_ of all the Feasts that are to be observed in the +Church of England throughout the Year. + + All Sundays in the Year. + | The Circumcision of our Lord + | JESUS CHRIST. + | The Epiphany. + | The Conversion of S. _Paul_. + | The Purification of the Blessed + | Virgin. + The | S. _Matthias_ the Apostle. + Days / The Annunciation of the + of the \ Blessed Virgin. + Feasts | S. _Mark_ the Evangelist. + of | S. _Philip_ and S. _James_ the + | Apostles. + | The Ascension of our Lord + | JESUS CHRIST. + | S. _Barnabas_. + | The Nativity of S. _John_ Bapt. + + | S. _Peter_ the Apostle. + | S. _James_ the Apostle. + | S. _Bartholomew_ the Apostle. + | S. _Matthew_ the Apostle. + | S. _Michael_ and All Angels. + | S. _Luke_ the Evangelist. + The | S. _Simon_ and S. _Jude_, + Days / Apostles. + of the \ All Saints. + Feasts | S. _Andrew_ the Apostle. + of | S. _Thomas_ the Apostle. + | The Nativity of our Lord. + | S. _Stephen_ the Martyr. + | S. _John_ the Evangelist. + | The Holy Innocents. + + _Monday_ and _Tuesday_ in _Easter-week_. _Monday_ and _Tuesday_ + in _Whitsun-week_. + +13. _A TABLE_ of the Vigils, Fasts, and Days of Abstinence, to be +observed in the Year. + + | The Nativity of our Lord. + | The Purification of the Blessed + The | Virgin _Mary_. + Evens / The Annunciation of the + or \ Blessed Virgin. + Vigils | Easter-Day. + before | Ascension-Day. + | Pentecost. + | S. _Matthias_. + + | S. _John Baptist_. + | S. _Peter_. + The | S. _James_. + Evens / S. _Bartholomew_. + or \ S. _Matthew_. + Vigils | S. _Simon_ and S. _Jude_. + before | S. _Andrew_. + | S. _Thomas_. + | All Saints. + +Note, That if any of these Feast-Days fall upon a _Monday_, then +the Vigil or Fast-Day shall be kept upon the _Saturday_, and not +upon the _Sunday_ next before it. + +This Table includes several days not anciently observed as +Fast-days, and refers to private observance and not to public +service. + +When a Saint's Day which is preceded by a Vigil falls on a Monday, +though the fast of the Vigil is to be kept on the Saturday, yet +the Collect for the Saint's Day is not to be said on the Saturday +evening, but on the evening of Sunday, in accordance with Rubric +(82). + +_DAYS_ of Fasting, or Abstinence. + + I. The Forty Days of Lent. + | The First _Sunday_ in + | Lent. + II. The Ember-Days at the Four Seasons, / The Feast of _Pentecost_. + being the _Wednesday_, _Friday_, \ _September_ 14, and + and _Saturday_ after | _December_ 13. + III. The Three Rogation-Days, being _Monday_, _Tuesday_, and + _Wednesday_, before _Holy Thursday_, or the _Ascension_ of + our Lord. + IV. All the _Fridays_ in the Year, except Christmas-Day. + +The word 'or' implies a distinction in the mode of observing these +days: Nos. I. and II. in the 'Table,' viz., the Forty Days of Lent +and the Ember-days, are days of _Fasting:_ Nos. III. and IV., viz., +the three Rogation-days and Fridays, except Christmas-Day, are +days of _Abstinence_. + +14. _A CERTAIN SOLEMN DAY_, for which a particular Service is +appointed. + +The Twentieth Day of _June_, being the Day on which her Majesty +began her happy Reign. + + + +THE ORDER FOR + +MORNING AND EVENING PRAYER + +DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. + +15. The Morning and Evening Prayer shall be used in the accustomed +Place of the Church, Chapel, or Chancel; except it shall be +otherwise determined by the Ordinary of the Place. And the Chancels +shall remain as they have done in times past. + +The direction given in the first clause of this rubric was introduced +in 1559, in correction of the order of 1552, which had enabled the +Minister to choose any place in which the people could best hear. +It was retained in 1662, and in reading the clause with the second, +it appears distinctly to point to the ancient use, when the +accustomed place for the minister was within the chancel. + +The direction that the Chancels shall remain as in times past, +dates from 1552, and must therefore refer to arrangements before +that time. It seems also definitely to refer to the retaining the +screen, and the steps, as interpreted by the order of 1561. Hence +no fixtures may be introduced, such as pews, monuments, &c., nor +any alteration made in the furniture or ornaments of the Chancels, +which will interfere with the convenience of the Minister and +Clerks in the celebration of Holy Communion, or other offices of +the Church. + +16. And here is to be noted, that such Ornaments of the Church, and +of the Ministers thereof, at all Times of their Ministration, shall +be retained, and be in use, as were in this Church of England, by +the Authority of Parliament, in the Second Year of the Reign of +King Edward the Sixth. + +This paragraph of the rubric is essentially taken from the Act of +Uniformity of 1559. In the ecclesiastical language of that day, the +word 'ornaments' technically includes everything which is connected +with the purposes of the consecrated building beyond the mere fabric +of the building, and with the dress of the officiating Minister +beyond his usual dress in secular life. + +In the Act of 1559, the intention was to take as the basis of the +Prayer-Book then authorized the Book of the fifth and sixth years +of Edward VI. (1552); but to adopt the ornaments of another period, +viz. of the second, not of the fifth year of Edward VI.[a] + +The ornaments of the second year are those which were intended to +be, and were actually, used under the Prayer-Book of 1549. Whatever +question may arise about other ornaments, there can be no question +about those prescribed by that Book, as well as those implied in it. +As to those which were not prescribed by, or implied in, that book, +they must be determined by the existing usage of the time, subject +to such modifications as were implied by the Injunctions, or other +authoritative documents, up to the year 1548. + +The following ornaments are prescribed by the Book of 1549. + + 1. Altar. 9. Surplice. + 2. Chalice. 10. Hood. + 3. Paten. 11. Albe. + 4. Corporas. 12. Vestment[b]. + 5. Font. 13. Tunicle. + 6. Poor Man's Box. 14. Rochet. + 7. Bell. 15. Cope. + 8. Pulpit. 16. Pastoral Staff. + +This rubric, if construed to include only these ornaments, would +exclude many things which common sense and custom have sanctioned; +and if the doctrine that "omission is prohibition" be insisted +on, would actually shut out organs or harmoniums, hangings on +doorways, seats for priests, clerks, and people, stoves, hassocks, +pulpit-cloths or pulpit-cushions, pews, Christmas decorations, and +the use of the pulpit or bell except on Ash Wednesday; it would +forbid any bishop to officiate publicly on any occasion without +a cope or vestment and pastoral staff. On the other hand, there +seems to be a limit to laxity in construing the rubric, and that +it cannot, unless this laxity be strained beyond the bounds of +reason, be taken to admit the substitution of other ornaments for +those which the rubric enjoins; such as the use of a bason in, +or instead of the Church font, of a common bottle for the Holy +Communion, of a black gown instead of an authorised vesture in +the pulpit during the Communion Service, or of foreign forms of +surplices and vestments instead of the English ones. + +In general, the more nearly the ornaments of the Church and +Minister, and the use thereof, are conformed to the English, +usage in the early years of the reign of Edward VI., the better; +as marking the continuity of the English Church, and avoiding the +imputation of adopting at second hand the ornaments and usages +of foreign communions, whether Belgian, French, Italian, or Swiss. + +Nevertheless, the non-user of any legal ornaments, such as the +Eucharistic Vestments, in any old Church, for a long period, seems +to be a valid plea against any absolute obligation of sudden +restoration in that Church, when the communicants do not desire +them to be restored. + +With regard to the colours of the Priest's vestments, and of +other coloured ornaments of the Church and Minister, there were +variations in different Churches. + +In the rubric of Sarum, which seems to have been regarded as a +standard of English usage up to the beginning of the reign of +Edward VI., _red_ was directed to be used on all Sundays in the +year, except in the Easter season and the Ascension festival (up +to Whitsun Eve), and except on any other festival marked by the +use of white, which takes precedence of the particular Sunday. +In these cases the colour would be _white_. + +Also on the Circumcision the colour would be White. + On the Epiphany " " White. + On the Conversion of St. Paul " White. + On the Purification " " White. + On St. Matthias' Day " " Red. + On the Annunciation " " White. + On St. Mark's Day " " /White (because in + On St. Philip and St. James' Day " \ Easter Season). + On the Ascension " " White. + On St. Barnabas' Day " " /Red (White if in + \ Easter Season). + On St. John the Baptist's Day " White. + On St. Peter's Day " " Red. + On St. James' Day " " Red. + On St. Bartholomew's Day " " Red. + On St. Matthew's Day " " Red. + On St. Michael and All Angels' " White. + On St. Luke's Day " " Red. + On St. Simon and St. Jude's Day " Red. + On All Saints' Day " " Red. + On St. Andrew's Day " " Red. + On St. Thomas' Day " " Red. + In the Christmas Season " " White (probably). + On St. Stephen's Day " " Red. + On St. John the Evangelist's Day " White. + On Holy Innocents' Day " " Red. + On the Festival of the Dedication \ + of the Church " " / White. + +On Week-days the colour generally followed the colour of the Sunday +or other day, the Communion Office of which was used. + +The inventories, however, of many Churches made in the middle of +the sixteenth century shew that numerous colours were in use, +such as blue, green, black, and others (many of which it is +difficult to reconcile with any known ritual). In their use, +regard was probably had rather to their comparative splendour +than to their colour. + +The rubrics of 1549, 1559, and 1662 did not disturb them. And +therefore, although neither law nor custom recognise the modern +Roman sequence of colours, still there is precedent for the use +of colours not specified in the rubric of Sarum, on days not +mentioned therein, especially in Churches which already possess +them. + + + +_THE ORDER FOR MORNING PRAYER_, + +17. _Daily throughout the Year_. + +In coming into Church (as in going out of the same, and in going +up to, and coming down from the altar) obeisance is made by the +minister as an ancient and devout usage[c]. + +18. At the beginning of Morning Prayer the Minister shall read +with a loud voice some one or more of these Sentences of the +Scriptures that follow. And then he shall say that which is written +after the said Sentences. + +Two terms are here used, viz., 'read with a loud voice,' and 'say.' +The words 'a loud voice' have been continued in the opening rubric +of the service since 1549, when the Priest was directed to 'begin +with a loud voice the Lord's Prayer,' which previously had been +said '_secreto_.' In 1552, when the office was arranged to begin +with the Sentences, they were ordered to be 'read with a loud +voice.' + +That 'read' may mean a musical recital, whether monotone or +inflected, can be inferred from the rubric of the lessons which +existed in the Prayer-Book from 1549 to 1604. "Then shall be +_read_ two Lessons distinctly with a loud voice, that the people +may hear. . . . And, to the end that the people may _better_ hear, +in such places where they do sing, there shall the Lessons be +_sung_ in a plain tune after the manner of distinct reading, and +likewise the Epistle and Gospel." The 'Ministers' in 1661 took +'Exceptions' to this rubric on the ground that this portion of +the Service "being for the most part neither Psalms nor Hymns, +we know no warrant why they should be sung in any place, and +conceive that the distinct reading of them with an audible voice +tends more to the edification of the Church." To this the bishops +replied, that "the rubric directs only such singing as is after the +manner of distinct reading, and we never heard of any inconvenience +thereby, and therefore conceive this demand to be needless." + +The latter portion of this rubric, explaining the most effectual +manner of distinct reading, was indeed omitted in 1662; but, though +the Lessons, Epistle, and Gospel are no longer _required_ to be +'sung' anywhere, the word 'read' must have included that manner +of reading when directed for the Sentences in 1552. + +The word 'say' was applied to the Exhortation, 'Dearly beloved,' +&c., when that was introduced in 1552, and has been continued ever +since. It occurs in the rubric before the versicles after the +first Lord's Prayer (No. 23, below), viz., 'Then likewise shall +he say,' dating from 1549, where the word 'likewise' indicated +that the word 'begin' in the preceding rubric of that book meant +'say.' And if the word 'likewise' had been used in the latter +portion of this rubric, 'read' must have been also interpreted +to be identical with 'say.' But it is not used here, and therefore, +the word 'read' need not mean the same as the word 'say;' and, +consequently, while 'say' strictly means a monotone (as distinct +from 'sing,' which implies inflections); 'read' includes some other +mode of reciting the Sentences, such as singing. + +This rubric does not give any direction as to the posture or +position of the Minister at the Sentences and Exhortation. But +the next rubric implies standing to be the posture; while his +position is indicated in the answer of the Bishops to the Ministers +in the Savoy Conference, "The Minister turning to the people is +not most convenient throughout the whole ministration. When he +speaks to them, as in Lessons, Absolution, and Benediction, it +is convenient that he turn to them." The Exhortation falls under +this class. Further, the Bishops said, "When he speaks for them to +God, it is fit they should all turn another way, as the Ancient +Church ever did." But the Sentences are not in the nature of prayer; +therefore, the Minister in reading them would seem to be correct +if he stood 'stall-wise,' as he would in complying with the order +that 'the chancels shall remain as they have done in times past.' + +In selecting the particular Sentences for use at certain seasons it +seems suitable to use + + in Advent, 'Repent ye,' &c. + in Lent, 'Rend your hearts,' &c. + And the Sentences from Ps. 51. + on Sundays and Festivals, 'To the Lord our God,' &c., + 'I will arise,' &c. + on Week-days, 'Enter not into judgment,' &c. + +The other Sentences can be used at any time. + +19. A general Confession to be said of the whole Congregation after +the Minister, all kneeling. Almighty and most merciful Father, &c. + +The epithet 'general' prefixed to the word 'Confession' mainly +refers to the generality of its expressions, as being said by the +whole congregation, and not being individual or particular. It was +ordered to be said not 'with' but 'after' the Minister--i.e. each +clause, as marked by an initial capital, should be completely said +by the Minister, and then repeated by the congregation. This was +probably because the congregation required to be taught it, it +being new in 1552. + +The phrase 'humble voice,' in the closing Sentence of the preceding +Exhortation, seems to have a double force, moral and vocal; and to +point to the careful solemnity with which the Confession should be +said. A low pitch of voice, therefore, such as is easily within the +reach of all, and a moderately slow time, seem absolutely necessary. + +In Musical Services it is best to recite on E rather than on G +or A, to the end of the Lord's Prayer, dropping a third to C, as +customary, at 'O Lord, open Thou our lips,' and rising to G at +'Glory be to the Father,' &c. On this point it should be remembered +that the standard musical pitch three centuries ago--i.e. in the +time of Marbeck and Tallis--was considerably, lower than the present +standard pitch. + +20. The Absolution, or Remission of sins, to be pronounced by the +Priest alone, standing; the people still kneeling. Almighty God, &c. + +Of late years. Bishops, when present at Morning Prayer, have +sometimes pronounced this Absolution instead of the Priest who is +officiating. But the absence of any such direction as that which +is given in the Communion Office appears to shew that this practice +was not intended at Morning or Evening Prayer. + +A Deacon, officiating in the absence of a Priest, may not use this +Absolution as a prayer, nor may he substitute for it either the +prayer, 'O God, whose nature,' &c. or any other prayer. + +21. The people shall answer here, and at the end of all other +prayers, _Amen_. + +_Amen_ is a ratification of what has preceded, sometimes by +the speaker himself, as in S. John v. 24, 25, vi. 53, Rom. ix. +5; sometimes by the hearers, as in Deut. xxvii. 15, &c., Psalm +cvi. 48, I Cor. xiv. 16. When used at the conclusion of parts of +Divine Service in which the Minister and people join aloud, as +in Confessions, Creeds, the Lord's Prayer, and Doxologies, it +will be said, as part of the devotion itself, by both Minister +and people. When used after acts of worship in which the Minister +only has spoken, as in Absolutions, Benedictions, and 'other +prayers' said by the minister alone, it is an answer of the people, +and therefore to be said by the people only. + +In the Lord's Prayer at the beginning of the Communion Office, and +in the formulae of Baptism, and of reception into the Church, it +is a ratification by the speaker himself, not an answer of the +people, and should not, as it seems, be said by the people also. + +22. Then the Minister shall kneel, and say the Lord's Prayer with +an audible voice; the people also kneeling, and repeating it with +him, both here, and wheresoever else it is used in Divine Service. + +The Lord's Prayer is to be repeated by the people with, not after +the Minister, i.e., taking up each clause as he begins it, in the +same manner as the Creed. It was ordered in 1549, 1552, and 1604, +that the Priest [Minister] should begin the Lord's Prayer. This +is a reason for the practice of the Priest saying the first two +words alone. + +23. Then likewise he shall say, O Lord, open, &c. + +24. Here all standing up, the Priest shall say, Glory be, &c. + +The posture of standing, here directed, is to be continued through +the _Venite_ and Psalms. It is a devout usage to turn to the East +at the _Gloria Patri_. (See _ante_ p. 12, note d.) + +It is also an old custom in some places to bow. + +25. Then shall be said or sung this Psalm following: except on +Easter-Day, upon which another Anthem is appointed; and on the +Nineteenth day of every Month it is not to be read here, but in +the ordinary Course of the Psalms. O come, let us sing, &c. + +With regard to Easter Day, it is to be noticed that the "other +anthem" provided for that day is intended to be used on that day +only and not during the Octave, in accordance with the ancient +precedent, of using on Easter Day only the short Introductory +Office in which the central part and foundation of the Anthem (viz., +'Christ being raised,' &c.) occurred. If it be desired, therefore, +to use this group of Anthems during the remainder of Easter Week, +it must be sung as an Anthem after the third collect, but it should +not be substituted for the _Venite_. + +26. Then shall follow the Psalms in order as they are appointed. +And at the end of every Psalm throughout the Year, and likewise at +the end of _Benedicite_, _Benedictus_, _Magnificat_, and _Nunc +dimittis_, shall be repeated. + +This rubric forbids the substitution of any selected Psalms for +those of the day, other than those appointed in the Table of Proper +Psalms. The only exception to this rule is made by the recent +provision, in the Order how the rest of Holy Scripture is appointed +to be read, viz. "Upon occasions to be appointed by the Ordinary, +other Psalms may, with his consent, be substituted for those +appointed in the Psalter." + +27. Then shall be read distinctly with an audible voice the First +Lesson, taken out of the Old Testament, as is appointed in the +Calendar, except there be proper Lessons assigned for that day: +He that readeth so standing and turning himself, as he may best +be heard of all such as are present. And after that, shall be said +or sung, in _English_ the Hymn called _Te Deum Laudamus_, daily +throughout the Year. + +The order to 'read distinctly and with an audible voice so as best +to be heard of all such as are present,' is an essential part of +this rubric, and enjoins that careful attention should be paid to +the accurate enunciation of the words and to adequate loudness of +voice. It must be remembered that the variety of Scripture lessons +makes this the more important, as the people cannot be supposed to +be equally familiar with all. + +The direction to the reader to turn, indicates a change from the +previous position, specially appropriate to prayer and praise, and +a transition to a part of the Service intended to teach, and, +therefore, directly addressed to the people. The expression, 'and +turning himself as he may best be heard,' justifies his going to +the chancel entrance, or into the nave of the church, and reading +there, with or without the use of a lectern. + +The alternative between the use of the _Te Deum_ and _Benedicite_ +may be governed by the direction given in the Prayer-Book of 1549, +viz. to use _Te Deum_ "daily throughout the year, except in Lent, +all which time in place of _Te Deum_ shall be used _Benedicite_." + +28. Note, That before every Lesson the Minister shall say, _Here +beginneth such a Chapter_, or _Verse of such a Chapter of such a +Book_; And after every Lesson, _Here endeth the First, or the +Second Lesson_. + +29. Or this Canticle, _Benedicite_, &c. + +30. Then shall be read in like manner the Second Lesson, taken +out of the New Testament. And after that, the Hymn following; +except when that shall happen to be read in the Chapter for the +Day, or for the Gospel on _St. John Baptist's_ Day. + +No liberty is here given for the omission of the Benedictus at +any other times than those here specified, viz. "when it shall +be read in the chapter for the day, or for the Gospel on S. John +Baptist's day." + +31. Or this Psalm, _Jubilate Deo_, &c. + +32. Then shall be sung or said the Apostles' Creed by the Minister +and the people, standing: except only such days as the Creed of +Saint _Athanasius_ is appointed to be read. I believe, &c. + +When the Name of the Lord JESUS is pronounced, the inclination of +the head should not be neglected, nor superseded by any other +gesture; it being the ancient English usage, directed by the 18th +Canon to be continued as the accustomed form of due and lowly +reverence to the Holy Name. + +33. And after that, these Prayers following, all devoutly kneeling; +the Minister first pronouncing with a loud voice, The Lord, &c. + +The mutual salutation is to be said, both Priest and people +standing; the people kneeling down while the Priest says, 'Let +us pray.' + +34. Then the Minister, Clerks, and people, shall say the Lord's +Prayer with a loud voice. + +35. Then the Priest standing up shall say, O Lord, shew, &c. + +36. Then shall follow three Collects; the first of the Day, which +shall be the same that is appointed at the Communion; the second +for Peace; the third for Grace to live well. And the two last +Collects shall never alter, but daily be said at Morning Prayer +throughout all the Year, as followeth; all kneeling. + +The number of Collects is fixed at three, as a general rule, to +which exceptions are made by other rubrics, as in Lent and Advent, +&c. If the Minister uses the discretion of saying, after the +Collects of Morning or Evening Prayer, one of the six Collects +provided at the end of the Order of Holy Communion, it is proper +to say it before the two invariable Collects. + +A comparison of other rubrics in the Prayer-Book shews that the words +'all kneeling,' often apply to the congregation only, to the +exclusion of the Minister; and as the universal rule up to 1662 was +that the officiant, if a Priest, should stand for the Versicles and +Collects, it is probable that such is the interpretation of this +direction, especially as it is absent from the corresponding place +at Evening Prayer. + +37. In Quires and Places where they sing, here followeth the +Anthem. The expression 'Quires and Places where they sing,' does +not at the present time exclude village churches; but the anthem +(suggesting part-music) may in such churches be replaced by the +ordinary hymn. + +38. Then these five Prayers following are to be read here, except +when the Litany is read; and then only the two last are to be read, +as they are there placed. + +The 'two last' of these prayers are not to be read at Morning +Prayer on Litany days, inasmuch as they are then read the Litany, +instead of at Morning Prayer. + +39. Here endeth the Order of Morning Prayer throughout the Year. + + + +THE ORDER FOR + +EVENING PRAYER, + +DAILY THROUGHOUT THE YEAR. + + +See notes on the Rubrics of Morning Prayer for the corresponding +Rubrics of Evening Prayer. + +40. At the beginning of Evening Prayer the Minister shall read with +a loud voice some one or more of these Sentences of the Scriptures +that follow. And then he shall say that which is written after the +said Sentences. + +41. A general Confession to be said of the whole Congregation +after the Minister, all kneeling. + +42. The Absolution, or Remission of sins, to be pronounced by +the Priest alone, standing; the people still kneeling. + +43. Then the Minister shall kneel, and say the Lord's Prayer; +the people also kneeling, and repeating it with him. + +44. Then likewise he shall say, O Lord, open, &c. + +45. Here all standing up, the Priest shall say, Glory be, &c. + +46. Then shall be said or sung the Psalms in order as they are +appointed. Then a Lesson of the Old Testament, as is appointed. +And after that, _Magnificat_ (or the Song of the blessed Virgin +_Mary_) in English, as followeth. + +47. Or else this Psalm; except it be on the Nineteenth Day of the +Month, when it is read in the ordinary Course of the Psalms. + +48. Then a Lesson of the New Testament, as it is appointed. And +after that, _Nunc dimittis_ (or the Song of _Symeon_) in English, +as followeth. + +49. Or else this Psalm; except it be on the Twelfth Day of the Month. + +When Evening Prayer is said once only in the day, it is better +never to drop the _Magnificat_ or _Nunc Dimittis_. When Evening +Prayer is said twice on the same day, it seems proper not to drop +the _Magnificat_ at the first service (representing the ancient +Evensong or Vespers, of which _Magnificat_ was an invariable part); +and, similarly, not to drop the _Nunc Dimittis_ at the second +service (representing the other component of Evening Prayer, viz. +the ancient Compline, at which that Canticle was invariably used), +so that in any case one of the Gospel Canticles should be always +used. + +50. Then shall be said or sung the Apostles' Creed by the Minister +and the people, standing. + +51. And after that, these Prayers following, all devoutly kneeling; +the Minister first pronouncing with a loud voice. The Lord, &c. + +52. Then the Minister, Clerks, and people, shall say the Lord's +Prayer with a loud voice. + +53. Then the Priest standing up shall say, O Lord, shew, &c. + +54. Then shall follow three Collects; the first of the Day; the +second for Peace; the third for Aid against all Perils, as hereafter +followeth: which two last Collects shall be daily said at Evening +Prayer without alteration. + +55. In Quires and Places where they sing, here followeth the Anthem. + +56. Here endeth the Order of Evening Prayer throughout the Year. + +AT MORNING PRAYER. + +57. Upon these Feasts; _Christmas-Day_, the _Epiphany_ Saint +_Matthias_, _Easter-Day_, _Ascension-Day_, _Whit-Sunday_, Saint +_John Baptist_, Saint _James_ Saint _Bartholomew_, Saint _Matthew_, +Saint _Simon_ and Saint _Jude_, Saint _Andrew_, and upon +_Trinity-Sunday_, shall be sung or said at Morning Prayer, +instead of the Apostles' Creed, this Confession of our Christian +Faith, commonly called The Creed of Saint _Athanasius_, by the +Minister and people standing. + +The Athanasian Creed being a Psalm or Hymn, as well as a Confession +of Faith, may properly be recited antiphonally as a Psalm, and +turning eastward as a Creed. + +THE LITANY. + +58. Here followeth the LITANY, or General Supplication, to be sung +or said after Morning Prayer upon _Sundays_, _Wednesdays_, and +_Fridays_ and at other times when it shall be commanded by the +Ordinary. + +There is no direction in this rubric, as to the place where the +Litany is sung or said; but it is clear from the rubrics of the +Commination Service, that it must be distinct from the 'Reading +Pew,' or from the place usually occupied by the Minister during +Morning and Evening Prayer. From the old Injunctions we learn +that it was to be 'in the midst of the church;' in most churches +below the chancel-steps. The Minister may exercise his discretion +in using a special desk. + +In the Injunctions of 1547 and 1559, and in the Communion Office +of the Prayer-Book of 1549, the Litany was enjoined to be sung +immediately before the Communion. Our present rubric does not +insist upon the connexion with the Communion. + +The liberty of using it as a separate service, and of combining +it with a sermon, or with other services than Morning Prayer, is +recognized and confirmed by the Convocations of Canterbury and +York, in their report upon which the Act of Uniformity Amendment +Act 1872 was framed, enacting the same. + +Each of the four opening invocations should be separately sung or +said by the people, after it has been completely sung or said by +the person officiating. The same should be done with the concluding +invocations, 'Son of God' &c., and with the lesser Litany preceding +the Lord's Prayer. + +59. Then shall the Priest, and the people with him, say the Lord's +Prayer. + +60. Here endeth the LITANY. + + + +PRAYERS AND THANKSGIVINGS, + +UPON SEVERAL OCCASIONS, + +To be used before the two final Prayers of the Litany, or of +Morning and Evening Prayer. + +PRAYERS. + +61. For Rain. + +62. For fair Weather. + +63. In the time of Dearth and Famine. + +64. Or this. + +65. In the time of War and Tumults. + +66. In the time of any common Plague or Sickness. + +67. In the Ember Weeks, to be said every day, for those that are +to be admitted into Holy Orders. + +68. Or this. + +69. A Prayer that may be said after any of the former. + +This prayer should ordinarily be reserved for occasions of a +penitential character. + +70. A Prayer for the High Court of Parliament, to be read during +their Session. + +71. A Collect or Prayer for all Conditions of men, to be used at +such times when the Litany is not appointed to be said. + +72. This to be said when any desire the Prayers of the Congregation. +Especially, &c. + +It seems most conformable to the rubric to mention the names of +those who desire the prayers of the congregation, in substitution +for the word 'those' in the parenthesis. But the names, especially +when numerous, are commonly given out either before the five prayers +at morning or evening prayer, or immediately before this prayer. + +THANKSGIVINGS. + +The use of the Thanksgivings in the Litany is permitted, when +desirable, but is not enjoined. + +73. A General Thanksgiving. + +The 'General Thanksgiving' for general use, as well as the occasional +thanksgivings for occasional use, is to be said by the Minister +alone. + +74. This to be said when any that have been prayed for desire to +return praise. + +It is observable that the words 'return praise,' in contrast with +the words 'prayers of the congregation,' in the prayer for all +conditions of men, implies the presence of those who desire to +return thanks. + +75. For Rain. + +76. For fair Weather. + +77. For Plenty. + +78. For Peace and Deliverance from our Enemies. + +79. For restoring Publick Peace at Home. + +80. For Deliverance from the Plague, or other common Sickness. + +81. Or this. + + + +THE COLLECTS, EPISTLES, AND GOSPELS + +TO BE USED THROUGHOUT THE YEAR. + +82. Note, that the Collect appointed for every Sunday, or for any +Holy-day that hath a Vigil or Eve, shall be said at the Evening +Service next before. + +The Holy-days which have no vigil or eve, and therefore do not fall +under this rule, are Ash-Wednesday and Good Friday. The Circumcision, +Epiphany, Conversion of St. Paul, St. Mark, St. Philip and St. +James, St. Barnabas, St. Michael, St. Luke, have no vigils, but +having eves, the Collect is to be said the evening before. + +St. Stephen, St. John the Evangelist, and Holy Innocents, have +neither vigil nor eve, but the Collects are generally said the +evening before, in addition to the proper collect for the day. + +THE FIRST SUNDAY IN ADVENT. + +83. This Collect is to be repeated every day, with the other +Collects in Advent, until Christmas Eve. + +SAINT STEPHEN'S DAY. + +84. Then shall follow the Collect of the Nativity, which shall be +said continually unto New-year's Eve. + +THE CIRCUMCISION OF CHRIST. + +85. The same Collect, Epistle, and Gospel shall serve for every day +after unto the Epiphany. + +For the precedence of these Collects, see note on Rubric 6. + +The first Day of Lent, commonly called ASH-WEDNESDAY. + +86. This Collect is to be read every day in Lent after the Collect +appointed for the Day. + +EASTER-DAY. + +87. At Morning Prayer, instead of the Psalm, _O come let us sing_, +&c. these Anthems shall be sung or said. Christ our passover, &c. + +See note on rubric 25, p. 16. + +THE TWENTY-FIFTH SUNDAY AFTER TRINITY. + +88. If there be any more Sundays before Advent-Sunday, the Service +of some of those Sundays that were omitted after the Epiphany shall +be taken in to supply so many as are here wanting. And if there be +fewer, the overplus may be omitted: Provided that this last Collect, +Epistle, and Gospel shall always be used upon the Sunday next +before Advent. + +If there be twenty-six Sundays after Trinity, the Collect, Epistle, +and Gospel for the Sixth Sunday after Epiphany, should be used on +the twenty-fifth Sunday. If there be twenty-seven Sundays, the +Collect, Epistle, and Gospel for the Fifth Sunday after Epiphany +should be used on the twenty-fifth Sunday, and the Collect, Epistle, +and Gospel for the Sixth Sunday after Epiphany, on the Twenty-sixth +Sunday. + + + +THE ORDER OF THE + +ADMINISTRATION OF THE LORD'S SUPPER, + +OR + +HOLY COMMUNION. + +89. So many as intend to be partakers of the holy Communion shall +signify their names to the Curate, at least some time the day before. + +90. And if any of those be an open and notorious evil liver, or +have done any wrong to his neighbours by word or deed, so that +the Congregation be thereby offended; the Curate, having knowledge +thereof, shall call him and advertise him, that in any wise he +presume not to come to the Lord's Table, until he hath openly +declared himself to have truly repented and amended his former +naughty life, that the Congregation may thereby be satisfied, which +before were offended; and that he hath recompensed the parties, to +whom he hath done wrong; or at least declare himself to be in full +purpose so to do, as soon as he conveniently may. + +91. The same order shall the Curate use with those betwixt whom he +perceiveth malice and hatred to reign; not suffering them to be +partakers of the Lord's Table, until he know them to be reconciled. +And if one of the parties so at variance be content to forgive +from the bottom of his heart all that the other hath trespassed +against him, and to make amends for that he himself hath offended; +and the other party will not be persuaded to a godly unity, but +remain still in his frowardness and malice: the Minister in that +case ought to admit the penitent person to the holy Communion, and +not him that is obstinate. Provided that every Minister so repelling +any, as is specified in this, or the next precedent Paragraph of +this Rubrick, shall be obliged to give an account of the same to +the Ordinary within fourteen days after at the farthest. And the +Ordinary shall proceed against the offending person according to +the Canon. + +The object of this rubric, when introduced in 1549, was to provide +some corrective of the lax practice of the un-reformed Church in +admission of unworthy persons to Communion. In this view, the +Curate should be informed of the names of intending Communicants, +in order that he may deal with the cases of scandal referred to +in the second paragraph, and with the cases of enmity referred to +in the third. The main reason of the Church's action herein is +the danger of profanation of the Lord's Table by the presence of +unworthy Communicants. A second reason is the danger of injury to +the consciences of the congregation by wounding their sense of +corporate responsibility for individual wrong-doing. A third is +the spiritual interest of the offenders themselves, viz., in the +words quoted with approval by Hooker (Eccl. Pol. vi. 4-15), "not +to strike them with the mortal wound of excommunication, but to +stay them rather from running desperately headlong into their +own harm, and not to sever from Holy Communion any but such as +are either found culpable by their own confession, or have been +convicted in some public Court." The mode of the Curate's action +was intended by the rubric to be admonition previous and private. +The first paragraph indicates the duty of the people, not of the +Curate, giving him the opportunity of admonition, but throwing +upon them the responsibility of the decision whether or no to +present themselves. + +The rubric does not empower or entitle the Curate to repel any +at the time of Communion, on the _mere_ ground of their not having +previously signified their names to him. For there is no means +provided for receiving their names, or for making any due enquiry; +nor is any penalty imposed upon the Curate for communicating people +who have not signified their names, nor on the persons who present +themselves without having done so. The reference to the Ordinary +was added in 1662. The object is to set him in motion as the proper +person to take legal proceedings against an offender, and effectually +repel one who cannot be repelled by the Curate's weapons of +persuasion and admonition. + +The precautions of this rubric against communicating unworthily are +not very effective, and it must be observed that the 26th, 27th, +and 28th Canons extend the Curate's duty in this respect much +farther than the rubric, but without giving him any power, which +would be recognised by a _secular_ Court, of conscientiously +performing his duty therein. + +92. The Table, at the Communion-time having a fair white linen +cloth upon it, shall stand in the Body of the Church, or in the +Chancel, where Morning and Evening Prayer are appointed to be said. + +The word 'fair,' applied to the white linen cloth in the fourth +paragraph of this rubric, means 'beautiful,' and does not exclude +adornment with embroidery. + +The words 'upon it' require the cloth to lie upon the Mensa, or +upper surface of the Table, but do not require the whole Table to +be covered or enveloped therewith. The linen cloth is to be laid +upon the covering described in Canon 82 as 'a carpet of silk or +other decent stuff.' + +Bishop Cosin states that "among the Ornaments of the Church that +were then (i.e. in the second year of Edward VI.) in use, the +setting of two lights upon the Communion Table or Altar was one +appointed by the King's Injunctions, set forth about that time, +and mentioned or ratified by the Act of Parliament here named +(2 & 3 Edw. VI. cap. I)." If it be contended that Bishop Cosin is +wrong in his opinion that the Injunctions were obligatory, we are +thrown back upon the universal custom of the Catholic Church, +which undoubtedly required lights to be used on the Altar for the +office of Holy Communion. + +93. And the Priest standing at the North-side of the Table shall +say the Lord's Prayer, with the Collect following, the people +kneeling. + +One Priest only is here spoken of as celebrating: there is no +authority for a change of the celebrant in the course of the +Service; and only extraordinary contingencies of the gravest kind +were anciently regarded as sufficient cause for such a change. +Special provision is made for exceptions to this principle, in the +pronouncing the Absolution by the Bishop, if officially present, +and for the making the General Confession 'by one of the Ministers.' +The Epistle and Gospel are also permitted to be read by Assistant +Ministers, in accordance with customary usage recognised in the +24th Canon. The assistance of other Clergy may also be required +for administration of the Elements. + +Lay Assistants are not mentioned in this rubric, but the principle +of assistance to the 'principal Minister' being recognized in the +twenty-fourth Canon, there can be no objection to the ancient +practice of employing clerks or choristers for other purposes than +singing. + +The term 'north side,' whatever was its origin (possibly the +re-arrangements consequent on the transposition of the Gloria in +Excelsis), acquired a meaning during the changes made in the +substitution of Moveable Tables for fixed Altars about the year +1552, which determines its interpretation to exclude the north +end. In those churches where the Table was placed with its long +sides north and south, the Priest moved with the table, and stood +at the same part of it as he had stood in the use of it as an altar, +that is, at the centre of one of the long sides, though he no longer +faced the same part of the Church, and now looked to the south +instead of the east. But when Archbishop Laud pressed the restoration +of the table to its ancient position,--a restoration which has +become universal,--the question at once arose as to the position of +the celebrant, and some of the High Church clergy placed themselves +at the north end of the table placed 'altarwise,' alleging that +they were in this manner conforming to the rubric. They were at +once met with the reply that 'side' and 'end' were not convertible +terms, and it was urged that the rubric could not be complied with +at all, unless the table were set with its long sides north and +south. It is thus clear that the use of the end was disputed from +the first, and treated as an untenable innovation. Now that the +altars are universally placed so that only one of the long sides +is accessible, the rubric can only be literally complied with by +the celebrant standing at the northern portion of that side. + +It seems, however, absurd that when the altar is restored to its +place, the Priest should not be restored to his. It is further to +be noted that the regarding the word 'north' rather than the word +'side,' and the placing the Priest at the north end of the altar, +has the disadvantage of making the practice of the English Church +unlike that of all the rest of Christendom. For all the ancient +historical Churches place the celebrant in front of the altar, +while the Protestant sects, even those that seat the communicants +round the table, place the Minister at the centre of a side, and +not at one end. + +There is no direction for the Celebrant to kneel on reaching the +altar, and it is contrary to general Catholic usage to do so. Any +private prayers he may use then, he should say standing. + +It should be remembered that the service is for the congregation, +not for the Priest alone, and therefore they ought not to be +detained for his personal convenience. He has not the same liberty +of private devotion as the individual members of the congregation, +and should carefully restrain his private devotions so as to be +as short as is consistent with reverence. + +It is the clear intention of the Prayer-Book that the Lord's Prayer +and the whole office should be said deliberately, and sufficiently +loud for the congregation to hear distinctly, so as to follow it +readily. Moreover, the words of the Liturgy form an integral part +of the whole sacrificial action. They are included in the oblation +of praise and thanksgiving; and, consequently, to hurry, or mutter +them is, so far, to bring a blemished offering to God. + +There is no direction for loudness of voice, but the words of the +office should be, as was anciently ordered, "roundly and distinctly +pronounced."[d] + +94. Then shall the Priest, turning to the people, rehearse distinctly +all the TEN COMMANDMENTS; and the people still kneeling shall, after +every Commandment, ask God mercy for their transgression thereof +for the time past, and grace to keep the same for the time to come, +as followeth. + +The Commandments were first introduced in 1552, and no rubric can +be more express than this against their omission. Such omission +involves also the loss of the _Kyrie_, an ancient and valuable +feature of the Liturgy. + +The Commandments are to be rehearsed 'turning to the people,' +implying that the Priest was not standing so before. + +95. Then shall follow one of these two Collects for the Queen, the +Priest standing as before, and saying, Let us pray, &c. The words +'standing as before' mean standing in the position in which the +Priest was before he turned to the people to rehearse the +Commandments, viz. facing eastward. + +96. Then shall be said the Collect of the Day. + +97. And immediately after the Collect the Priest shall read +the Epistle, saying, _The Epistle_ [or, _The portion of Scripture +appointed for the Epistle_] _is written in the------Chapter +of------beginning at the------Verse_. And the Epistle ended, he +shall say, _Here endeth the Epistle_. Then shall he read the +Gospel, (the people all standing up) saying, _The holy Gospel +is written in the------Chapter of------beginning at the------Verse_. + +98. And the Gospel ended, shall be sung or said the Creed following, +the people still standing, as before. + +If more collects than the collect or collects of the day be used, +they must be taken from the six collects at the end of the Communion +Office. If a collect be used in commemoration besides the collect +of the day at Morning and Evening Prayer, it should also be used +in the Communion Service. + +The practice of the people sitting during the reading of the +Epistle, though not prescribed in the rubric, may be justified +by ancient English custom. + +The custom of singing or saying, 'Glory be to Thee, O Lord,' before +the Gospel, has been continued from ancient times, and was specially +ordered in the First Prayer-Book of Edward VI. Bishop Cosin thinks +that it was afterwards left out by the printers' negligence. It +seems very doubtful whether ancient authority will support the +saying 'Thanks be to Thee, O Lord,' or equivalent words, at the +end of the Gospel, though these words were inserted in the Scottish +Office. + +No directions are given as to the place where the Epistle and +Gospel are to be read, but one very ancient usage is, that the +former is to be read at the south, the latter at the north, of the +sanctuary. + +From whatever part of Scripture the Epistle is taken, the words +'here endeth the Epistle' are always to be said at the end of it. + +In singing or saying the Creed, it is advisable, when there are +clerks, to follow the direction of the Prayer-Book of 1549, and +that the Priest should sing or say alone the words 'I believe in +one God,' the clerks and congregation taking up the Creed with him +after those words. On bowing at the Holy Name of JESUS, the same +remark may be made as on the occurrence of the Name in the Apostles' +Creed. + +The clergy and congregation sometimes incline the head and body at +the words 'And was Incarnate.' According to ancient English custom, +the inclination should be maintained until the words 'for us.' But +such custom furnishes no precedent for prostration, or such +exaggerated marks of reverence. + +99. Then the Curate shall declare unto the people what Holy-days, +or Fasting-days, are in the Week following to be observed. + +This direction refers to the table of moveable and immoveable +feasts together with days of fasting and abstinence, in the +calendar. + +And then also (if occasion be) shall notice be given of the +Communion; and the Banns of Matrimony published; and Briefs, +Citations, and Excommunications read. And nothing shall be +proclaimed or published in the Church, during the time of Divine +Service, but by the Minister: nor by him any thing, but what is +prescribed in the Rules of this Book, or enjoined by the Queen, +or by the Ordinary of the place. + +This rubric fixes the place in the service at which notice should +be given of Holy Communion, when the occasion requires. It does not +authorize the use in this place of the exhortations which are +directed to be used 'after the sermon or homily ended.' + +The object of the Church in the publication of Banns being publicity, +it was directed to be made at a time when most people were likely +to be in church, such as shortly before the Sermon. There is some +divergence between this rubric and that at the beginning of the +Service for the Solemnization of Matrimony, where the Banns are +directed to be published 'immediately before the sentences for the +Offertory,' i.e. after the sermon, instead of before it; and the +time of publication of Banns is extended, by Stat. IV. George IV., +c. 76, to the time of evening service, immediately after the 2nd +lesson, if there shall be no morning service.[e] It may be doubted +whether a publication of Banns on Holy-days would now suffice for +a legal publication, as this last-mentioned act names Sundays only. + +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. + + + + + +End of the Project Gutenberg EBook of Ritual Conformity, by Unknown + +*** END OF THIS PROJECT GUTENBERG EBOOK RITUAL CONFORMITY *** + +***** This file should be named 31177.txt or 31177.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/1/1/7/31177/ + +Produced by Elaine Laizure from images generously made +available from the Internet Archive. + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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