Thou that takest away the sins the world, have mercy upon us. Thou that sittest at the right For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. ¶Then the Priest (or Bishop if he be present) shall let them depart with this Blessing. THE peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen. ¶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. ASSIST us mercifully, O Lord, in these our supplications and prayers, and dispose the way of thy servants towards the attainment of everlasting salvation; that, among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help; through Jesus Christ our Lord. Amen. ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern both our hearts and bodies, in the ways of thy laws, and in the works of thy commandments; that through thy most mighty protection, both here and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen. GRANT, we beseech thee, Almighty God, that the words, which we have heard this day with our outward ears, may through thy grace be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name; through Jesus Christ our Lord. Amen. PRE REVENT us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. ALMIGHTY God, the fountain of all wisdom, who knowest our necessities before we ask, and our ignorance in asking; We beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen. ALMIGHTY God, who hast promised to hear the petitions of them that ask in thy Son's Name; We beseech thee mercifully to incline thine ears to us that have made now our prayers and supplications unto thee; and grant, that those things, which we have faithfully asked according to thy will, may effectually be obtained, to the relief of our necessity, and to the setting forth of thy glory; through Jesus Christ our Lord. Amen. 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. ¶ 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. ¶ 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. 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. 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. ¶ And if any of the Bread and Wine remain unconsecrated, the Curate shall hare 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. The Bread and Wine for the Communion shall be provided by the Curate and the Church-wardens at the charges of the Parish. ¶ 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. 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. 66 66 66 WHEREAS it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same kneeling; (which order is well meant, for a signification of our humble and grateful acknowledgment of the benefits "of Christ therein given to all worthy Receivers, and for the avoiding of such profanation "and disorder in the holy Communion, as might otherwise ensue ;) yet, lest the same "kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved; It is hereby declared, That thereby no "adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine "there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; (for that were Idolatry, to be abhorred of "all faithful Christians;) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here; it being against the truth of Christ's natural Body to be at one "time in more places than one.” 64 46 NOTES ON THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. Rubrics. THE Lord's Supper was instituted under the most affecting circumstances, and appeals to every feeling which ought to animate the believer's heart. But it is not a memorial only; it is a Sacrament, and as such seals the promises of grace; and, when rightly received, exhibits them as fulfilled. It is a melancholy instance of the inconsistency of the world, that so many of those who hope to be saved by the Cross of Christ should reject His body and blood. But we may trace this separation of the different parts of Christianity-the dismembering of the system-to the gradual decrease of inquiry into the essentials of the profession. The acknowledgment of the Gospel became a safe and easy matter for the world after the fourth century; but entering into communion with Christ remained as hard or impossible as ever to a worldly spirit. A compromise, therefore, began to be made. Men adopted the Creed without the faith, and bowed to the image while they avoided the Divine reality; and this because the image had no voice for the conscience, while the reality was not a form, but a living and sanctifying Word. But ages passed away before the professors of Christianity became blind to the importance or necessity of the Communion. The least spiritual of mankind dare not look for peace without the Sacraments, and thus the Church in elder times could scarcely inflict a heavier penalty than formally prohibiting their approach to the Lord's table. To recover the privilege of joining the congregation in this act of comforting and sublime worship the severest penance was willingly endured, and a humility evinced which, whether really spiritual or not, proved the deep sense that was entertained of the value of the sacred feast. It is greatly to be lamented that Christians should ever have been led to separate things so essentially united as a profession of faith in the atonement, and the communion of the body and blood of Christ. But melancholy as is the prospect thus presented, it is less afflicting than that in which the table of the Lord is seen surrounded by mere formalists, or by those whose sins are known to be unrepented of and unconfessed. Our Church, taking into consideration the state of the world in both these respects, has wisely provided for the due warning of the negligent, the encouragement of the humble, and the instruction of the ignorant; but it has also given power to its ministers to repress the presumption of impenitent sinners, and to refuse to all such as are wanting in faith or holiness the seal of Communion with Christ. The first of the above Rubrics was inserted to enable the minister to consider the character and preparation of those who offer themselves, and also that he might know how to provide a proper quantity of bread and wine for the occasion. The next is founded on the direct command of our Lord (Matth. v. 23, 24), and cannot be violated without a resistance to the spirit of love and holiness, approaching to sin of the most deadly character. But while due authority is thus given to the minister, the people are with equal care protected against any capriciousness or improper severity of judgment. The character of the Church may be rightly considered through the medium of directions like this. In the first book of the Reformed Church, the third Rubric simply stated that "The priest, standing humbly before the middle of the altar, shall say the Lord's Prayer.” The word altar having excited the suspicions of the more zealous Protestants, who were cautioned as to this point by Bishop Hooper, it was changed, by a wise, gentle, and charitable spirit, into that of table, which certainly better expresses the real intention of the board spread for a feast where Christ is present. The officiating priest is directed to take the north side of the table because it is the right hand, and the white cloth for the covering of the table is a becoming decency to which no reasonable objection could be made, were it even not supported by the general custom of antiquity. "Then shall the Priest, turning to the people," &c. An address to the Almighty Father in the words of the Saviour Himself, followed by a prayer for perfect holiness of heart and spirit, and the delivery of the divine law, from an introduction to the service of the Communion, as full and edifying as could by any means be devised by human wisdom. For some time after the establishment of the Reformation, the Morning Prayers, the Litany, and Communion, were separate services. While the Litany was being read, preparations were made for the Communion, and, a short time intervening between the several services, the people came to each with fresh and ready attention. Custom, for there is no other authority for our departure from the original practice, at length led to the blending of all in one. But amid all the disadvantages resulting from this change of plan, this good has followed, one part of the Communion service is every Sabbath and Holy-day read to the whole congregation, and the people are thereby reminded of their duty, and warned, though indirectly, yet in the most solemn manner, to prepare for participating in the heavenly mysteries. St. Jerome says that the Lord's Prayer was taught the Apostles especially for use in the Communion. The prayer for sanctification is equally needed for those who would keep God's commandments, and those who desire to feed on the bread of life; and the delivery of the law, which is peculiar to the Communion service of our Church, is highly acceptable to people who desire not only to be roused to the better performance of their duty, but to be reminded of their sins and imperfections, a deep sense of which so strongly urges the soul to seek for mercy through the righteousness of Christ. The priest is directed to turn towards the people, and deliver the law standing, in token of the authority by which he speaks; while the congregation by kneeling expresses the awe and humility proper for those who acknowledge the invisible presence of the great Lawgiver Himself. Prayer for the Queen. While it was the constant custom of the Ancient Churches, as already mentioned, to pray for the sovereign in their general public services, so also were particular petitions offered up for princes in the service of the Communion. These were sometimes introduced into the prayer before the oblation, and at others in those which followed. 66 Then shall be said the Collect," &c. By repeating the Collect of the day, and the reading of the corresponding Epistle and Gospel, the congregation is reminded of whatever is interesting and affecting in the season of the year. Their devotions are thus rendered more intense and direct, their faith gathering fresh strength from the word of God, and the open display of His power and goodness. The year is said by old authors to be divided into two parts, the former being employed in the consideration of our Lord's life, His sufferings, and triumphs; the latter in the application of His lessons and examples to our own edification. The Epistle is read first as the word, though inspired, spoken by man, and therefore, as proper to introduce the Lord speaking in His own person. Anciently, the people always stood when any part of Scripture was read; but this practice being found oppressive, it has since been confined to the reading of the Gospel in the Communion Service. The introduction of an Epistle and Gospel before the administration of the Eucharist is of very ancient use, and that both in the Greek and Latin Churches. The "glory" also before the Gospel is of similar antiquity, and was mentioned particularly in the first book of King Edward. Note to the Nicene Creed. A confession of faith may rightly be required of all persons who wish to become partakers in the most solemn of Divine mysteries. It has been in every age demanded of those who desire to be admitted to baptism, when capable of making such a confession; and the same reasons may to a great extent be urged for a similar practice in the administration of this Sacrament, which, received without faith, can only lead to the condemnation of the unbelieving and presumptuous intruder. The Nicene Creed was drawn by the General Council held at Nice, a city of Bithynia, in the year 325, as far as the words "Holy Ghost." Soon after this a heresy began to be prevalent respecting the personality of the Holy Spirit, and the Council of Constantinople, held in 381, added what follows, with the exception of the words describing the procession of the Spirit from the Son as well as the Father, which were introduced in 447 by the bishops of Spain. This last addition was not acknowledged in the Latin church till the tenth century, and has never been admitted by the Greek church. "While these Sentences are in reading," &c. The celebration of an ordinance which is to unite us with the Saviour of the world ought surely to be attended not only with holy thoughts and purposes, but with whatever exercises of holiness are possible in the house of God. Happily for us, Charity may there perform many parts of her work; and our alms, as well as our prayers, may ascend as a memorial before God. From the earliest ages His people have been accustomed to present offerings on His altar-first, in acknowledgment of His sovereignty, and, secondly, as testifying their love and gratitude. The one sufficient oblation and satisfaction has been made for us by Christ. Every attempt to conciliate or appease eternal justice by any other offering is now worse than vain; it is an abomination in the sight of God. But we are "created in Christ Jesus unto good works," and whatever we do towards His people He will be pleased to receive as homage paid to Himself. These sentences, therefore, exhorting us, in the words of the Holy Spirit, to deeds of charity, are admirably calculated to awaken the mind to a just sense of duty when preparing for the Communion. If, “without charity,” we are "nothing worth" at any time, how little prepared can we be without it to unite ourselves to Him who so proved His charity to mankind, that while they were yet sinners He shed His blood for their redemption! An anthem formerly occupied the time now employed in reading these sentences. Few serious-minded Christians can fail of seeing that we gain much by the change. In the Rubric which immediately follows, the priest is directed to place on the table at this part of the service the bread and wine, to which may then properly be applied, it is supposed, the term Oblation as used in the accompanying prayer. A more particular direction was given on this point in the first edition of the Liturgy, and a small side-table was placed by the altar, on which the bread and wine stood till the priest took them, and with his own hands presented them as an oblation. This practice was done away with as superstitious, as well as the mingling of the wine with water, mentioned in the original Rubric. But so much of it was afterwards restored as enjoins the priest himself to place the bread and wine on the table, and not to leave it to be done by the attendants. Note to Prayer for Church Militant. As the forgiveness of our enemies, and a loving readiness to assist those around us, form an essential part of our preparation for the Communion, so in this noble prayer we exercise our love, in Jesus Christ, towards all mankind, and more especially in supplicating the Divine blessing on that vast body of our fellow-beings who are seeking pardon and salvation at the same mercy-seat. We pray for the universal reign of truth, unity, and concord; thus putting aside our own pride and jealousies, and striving for the influence of the same grace in others. Having in this manner manifested the charity which ought, if not perfected before, to be rapidly gaining its full growth and stature as the service proceeds, the duty which we owe to our own Church and country, and to those with whom we are now bound in the nearest bonds of brotherhood, engages our thoughts, and we put up hearty prayers for a blessing on the sovereign, on the ministers of the law and of religion, and on our fellow-worshippers. The next division of the prayer, which formerly alluded more particularly to the dead, brings our hearts into communion with the saints which are above; and, while we rejoice in their joy, we learn to pray with more earnestness than ever that our souls may be illuminated with the light whereby they walked, and at last obtained an abundant entrance into the kingdom of Heaven. 66 When the Minister," &c. This affectionate address of the minister to the congregation ought to be received with earnest and thoughtful attention. It is an invitation to a feast, to be present at which is essentially the highest honour to which man, in his present state, can aspire. This feast, moreover, has been made at an expense, awfully, and most incomparably, greater than that which it can cost to spread any other table. The tree of life in heaven furnishes the repast of Angels, and they rejoice everlastingly in the fulness of Divine beneficence. Neither toil nor suffering ministers to their enjoyment; but love, in the almighty energy of its power, supplies them with perpetual delights. That which is the source of being is felt and known also to be the source of joy and happiness. Our earthly feasts cost labour, and the life of many things; and somewhat of melancholy thought would attend most festivals, were the mind to dwell long upon the means whereby they have been produced. But how has this divine feast, to which we are invited in the house of God, been prepared? |