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 onTrinity-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 beatthe Lord's Table,towhich 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 oftouchingthe Bread at this period of the serviceas ifbreaking 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.
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 andImmortal 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.
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 Mastinv. 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.
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 withWater, 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.
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 thepersonsto 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 [ChildorPerson] as occasion requireth.
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.
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.