,transcriber's ,note3 ,footnotes have been moved to the end of the document4 ,,ritual ,,conformity4 ,,interpretations ,,of ,,the ,,rubrics ,,of ,,the ,,prayer-,,book1 ,,agreed ,,upon ,,by ,a ,,conference ,,held ,,at ,,all ,,saints1 ,,margaret-,,street1 #ahhj-ahha4 ,,parker ,,and ,,co4 ,,oxford1 ,,and #f ,,southampton-,,street1 ,,strand1 ,,london4 #ahha4 ,,preface4 ,at a ,conference of some friends interested in the subject of ,ritual1 held on ,january #ag1 #ahhj1 the following propositions were1 amongst others1 agreed to3 ,i4 ,that the evil of unnecessary ,diversity in ,ritual1 as practised in various ,churches aiming at the maintenance of ,catholic doctrine and usage in the ,church of ,england1 is real and great4 ,,ii4 ,that an effort to moderate it should be attempted1 resting mainly on the united opinion of some of those who have given special attention to the theory and practice of ,ritual1 in their private capacity of ,students or ,parish ,priests4 ,,iii4 ,that the effort should take the form of a body of ,comments upon the ,rubrics of the ,book of ,common ,prayer1 and that these ,comments should include cautions against practices which are infractions of the law and usage of the ,church of ,england4 ,with the view of carrying these propositions into effect1 it was arranged that a series of meetings should be held2 and the ,vicar of ,all ,saints1 ,margaret-street1 kindly provided a room at the clergy-house for the meetings of the ,conference4 ,those who had met in the first instance were duly summoned1 and others were invited to join them4 ,the meetings were held at first on two consecutive days in alternate weeks1 7since some of the members came from a considerable distance74 ,latterly1 in order to expedite the work1 meetings were held on three consecutive days in alternate weeks4 ,in all1 forty-eight meetings were held between ,january #ag1 #ahhj1 and ,july #ac1 #ahha4 ,it was thought possible that by the co-operation of several minds1 information might be collected from sources not commonly accessible1 and perhaps hardly within the reach of any one individual4 ,among the members of the ,conference also were those who had had experience of parish-work1 as well as those who had devoted time and attention to historical enquiry into the origin and meaning of the ,rubrics of the ,prayer-,book1 or who had made ancient ,liturgies their special study3 some1 it may be added1 combined these various qualifications4 ,a hope therefore was entertained1 as the second proposition implies1 that by considering on very wide grounds 7both practical and historical71 and not from any one point of view1 the various divergencies of ritual practice1 some agreement might be arrived at even on the most controverted points4 ,this hope has been realized4 ,it was found that points which seemed at first to afford no basis on which agreement was at all probable1 were settled1 after long discussion1 almost 7if not quite7 unanimously2 but this involved expenditure of time1 and much investigation into matters on which existing text-books were often silent4 ,with regard to the actual diversities in ritual which came under the attention of the ,conference1 some appeared to be such direct infractions of the ,rubrics that no explanation of the ,rubrics could make their irregularity more evident4 ,others seemed to arise from well-meant attempts to interpret the ,rubrics4 ,these last formed the chief subject of the labours of the ,conference4 ,the main line of procedure laid down was a true and loyal adherence to the spirit of the ,prayer-,book4 ,a mere literal interpretation of the ,rubric was found in many cases to be insufficient4 ,even if the existing ,prayer-,book had been composed for inaugurating some new religious system1 it would be scarcely reasonable to depend upon the abstract meaning of the words employed1 without any reference to the circumstances under which the book had been written4 ,but when we remember that the ,prayer-,book of #affb was the last of several revisions of the original ,english ,prayer-,book of #aedi1 which was itself avowedly based upon the ,ancient ,liturgies1 and carried on the existing and ancient worship of the ,church of ,england 7with such reformation as was considered needful71 no mode of interpretation could be more misleading if rigorously insisted on1 or so likely to cause error in practice4 ,the ,prayer-,book1 however1 in spite of the ,revision of #affb1 retains many vestiges of the foreign ,protestant influence1 which affected the ,revision of #aeeb4 ,with these the ,conference have attempted to deal in a loyal spirit4 ,however much they may be regretted1 ,churchmen are bound to accept them4 ,for it must be clearly understood that nothing was further from the intention of the ,conference1 than to attempt ,revision4 ,so far from this1 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 change4 ,the ,conference cannot be blind to the conviction that they have to face much modern prejudice4 ,on the one hand there is still rife in the ,church of ,england the ,puritan spirit1 which condemns in one and the same category things essentially ,roman1 and things which are really primitive1 but which have been retained by ,rome4 ,on the other hand1 there undoubtedly exists an occasional reaction from this ,puritan spirit1 which has produced a prejudice in favour of things--whether primitive or not--simply because they are ,roman4 ,the ,conference have felt that to yield either to one or the other prejudice was not the right way of dealing with the ,prayer-,book4 ,they have also been brought face to face with what are called ,legal decisions on some questions of ,ritual4 ,apart from the fact that the courts have given directly opposite decisions on the same question1 and have given reasons in one case inconsistent with the reasons given for their decision in another2 apart also from the fact that these are chiefly decisions of secular courts in purely spiritual matters2 the ,conference have been precluded from entertaining them1 as guides or as helps1 in consequence of the courts having generally acted upon principles of interpretation entirely different from those which the ,conference had adopted4 ,they have1 moreover1 found themselves in opposition to much modern practice1 originating in carelessness and neglect in the due performance of the ,services of the ,church during past generations1 but alien to the spirit of those ,services1 though often mistaken for their exponent4 ,the ,conference have had to investigate the origin and to consider the meaning of many practices1 which appear either to be enjoined or implied in the existing ,rubrics1 and have1 in the light of these investigations1 set down unflinchingly what they believed to be the true interpretation of these ,rubrics4 ,at the same time1 they have not shut their eyes to ancient customs1 which1 though less prominently connected with the ,rubrics1 appear to have held on concurrently with the ,prayer-,book2 being consistent with its principles1 and not authoritatively condemned either by name or by implication4 ,the ,comments1 which have been the result of their discussions1 the ,conference have printed1 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-,book4 ,the entire adherence of any one to all the interpretations here offered is not to be expected4 ,indeed1 those members of the ,conference who have had experience in parish-work1 are well aware that in comparatively few villages it is possible to carry out the fuller ,ritual which the ,prayer-,book admits3 this can only be successfully adopted in large towns1 or where endowments are provided1 or other resources are available1 for sustaining a high ,ritual4 ,it should be said1 in conclusion1 that amongst the members of the ,conference1 some have taken part in the work to a greater extent than others1 and are consequently more directly responsible for the ,comments1 and able to give a fuller assent to them4 ,it was impossible to consult every member upon each individual point4 ,all that was done to ensure the expression of the general sense of the ,conference1 was to determine to insert no comment which was not approved of by two-thirds of the members present4 ,practically1 it was found that in very few cases a formal division was called for1 the agreement to the final form of the comments being generally unanimous4 7,signed17 ,b4 ,,compton1 ,chairman4 ,wm4 ,jno4 ,blew4 ,h4 ,g4 ,morse4 ,j4 ,h4 ,blunt4 ,james ,parker4 ,wm4 ,cooke4 ,thos4 ,w4 ,perry4 ,c4 ,l4 ,courtenay4 ,james ,baden ,powell4 ,j4 ,fuller ,russell4 ,r4 ,f4 ,wilson4 ,r4 ,f4 ,littledale4 ,chr4 ,wordsworth4 ,,interpretations ,,of ,,the ,,rubrics ,,of ,,the ,,prayer-,,book4 ,,the ,,preface4 #a4 ,it hath been the wisdom of the ,church of ,england1 c4 ,it is important to bear in mind1 in interpreting the prefaces and rubrics of the ,prayer-,book1 that they were written at various times1 and that their language is not generally the current language of our own day1 but the technical language of the times at which they were respectively written4 ,the first section1 headed ,the ,preface1 was added in #affb to the second1 entitled ,concerning the ,service of the ,church1 which is the original ,preface to the ,prayer-,book of #aedi1 with some important additions and slight omissions made in #aeeb4 ,the ,order how the ,psalter is appointed to be read1 dates mainly from #aedi4 ,the ,order how the rest of ,holy ,scripture is appointed to be read1 with the ,tables of ,proper ,psalms1 and ,lessons1 and the ,calendar--originally forming part of the book of #aedi--was adopted with slight alteration in #affb1 but was much varied in #ahga4 ,,concerning ,,the ,,service ,,of ,,the ,,church4 #b4 ,there was never any thing by the wit of man so well devised1 c4 ,it seems that1 having regard to the circumstances under which this rubric was framed1 the 'diversity to be appeased1' and the 'doubts to be resolved1' concerned only the manner of saying and singing the ,morning and ,evening ,prayer1 not the manner of administration of the ,sacraments or other ,rites and ,ceremonies of the ,church4 ,nor were any 'parties' contemplated as likely to 'doubt1 or diversely take anything1' except the clergy4 ,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 ministros4 ,the ,bishop of the ,diocese was the proper person to resort to1 both on account of his sacred office1 which gave him authority1 and also as being at that time the person likely to be best informed on questions of this kind1 as the ,epistle1 and ,gospel for ,quinquagesima ,sunday 7with the addition of the ,collect of ,ash ,wednesday71 but the ,scotch ,prayer-,book directs the use of the ,collect1 ,epistle1 and ,gospel for ,ash ,wednesday only2 and ,bishop ,cosin directed the ,collect1 ,epistle1 and ,gospel for ,quinquagesima ,sunday to serve only until ,ash ,wednesday4 ,when more than one ,collect is appointed for the day1 by reason of the coincidence of ,holy ,days1 the question arises which ,holy ,day should take precedence4 ,coincidence includes 7a7 occurrence 7i4e4 the falling on the same day of two occasions having special services71 and 7b7 concurrence1 when the one falls on the morrow of the other4 ,by taking precedence is meant1 that when two ,holy ,days occur1 the ,collect1 ,epistle1 and ,gospel1 the ,proper ,psalms and ,lessons 7if any7 of the superior day should be used4 ,but in certain cases of occurrence1 noticed in the following ,table1 a memorial of the inferior day should be made1 by using the ,collect appointed for it in addition to1 and after1 the ,collect for the superior day1 at all services at which the ,collect for the day is to be said4 ,in other cases1 the services of the inferior day must be entirely omitted for that year1 or transferred to the morrow1 or some subsequent date1 in accordance with ancient custom4 ,the ,prayer-,book gives no directions for such transference1 but the total loss for the year of such ,festivals as the ,annunciation of the ,blessed ,virgin1 or of the ,dedication and the ,title of a ,church1 would be much to be regretted4 ,the following ,table exhibits the precedence of ,holy ,days3 ,first ,sunday in ,advent takes precedence of ,st4 ,andrew's ,day4 ,fourth ,sunday in ,advent takes precedence of ,st4 ,thomas' ,day4 ,st4 ,stephen's ,day ,st4 ,john the ,evangelist's ,day take precedence of ,first ,holy ,innocents' ,day _/ ,sunday after ,christmas4 ,the ,circumcision ,the ,epiphany takes precedence of ,second ,sunday after ,christmas4 ,the ,conversion of ,st4 ,paul takes precedence of ,third ,sunday after ,epiphany1 but memorial is to be made of the ,sunday4 ,the ,purification takes precedence of ,fourth ,sunday after ,epiphany1 also of ,septuagesima1 ,sexagesima1 ,quinquagesima ,sundays1 of which three ,sundays memorial is to be made4 ,septuagesima1 ,sexagesima1 and ,quinquagesima ,sundays take precedence of ,conversion of ,st4 ,paul and ,st4 ,matthias' ,day4 ,ash ,wednesday takes precedence of ,st4 ,matthias' ,day4 ,third1 ,fourth1 ,fifth1 and ,sixth ,sundays in ,lent take precedence of the ,annunciation4 ,the services of the season from ,evening ,prayer on ,wednesday in ,holy ,week till ,saturday in ,easter ,week1 both inclusive1 take precedence of the ,annunciation4 ,first ,sunday after ,easter takes precedence of the ,annunciation1 ,st4 ,mark's ,day1 and ,,ss4 ,philip and ,james' ,day4 take precedence of ,second1 ,st4 ,mark's ,day1 _/ ,third1 ,fourth1 and ,fifth ,sundays ,,ss4 ,philip and ,james' ,day after ,easter4 ,ascension ,day takes precedence of ,,ss4 ,philip and ,james' ,day4 ,the ,services of the season from ,whitsun ,eve till ,saturday in ,whitsun ,week1 both inclusive1 take precedence of ,st4 ,barnabas' ,day4 ,trinity ,sunday takes precedence of ,st4 ,barnabas' ,day4 ,st4 ,barnabas' ,day1 the ,nativity of ,st4 ,john the ,baptist1 ,st4 ,peter's ,day1 ,st4 ,james' ,day1 ,st4 ,bartholomew's ,day1 ,st4 ,matthew's ,day1 ,st4 ,michael and ,all ,angels' ,day1 ,st4 ,luke's ,day1 ,,ss4 ,simon and ,jude's ,day1 ,all ,saints' ,day1 take precedence of all ,sundays after ,trinity4 ,the ,feasts of the ,dedication and ,title of a ,church rank as principal festivals2 but may not be observed on ,advent ,sunday1 ,christmas ,eve1 ,christmas ,day1 ,epiphany1 between the ,fifth ,sunday in ,lent and ,low ,sunday inclusive1 ,ascension ,day1 or from ,whitsun ,eve to ,trinity ,sunday inclusive4 ,octaves are not mentioned by name in the ,prayer-,book1 but are implied in the rubrics preceding the ,proper ,prefaces of the ,communion ,office4 ,it has been suggested by the ,convocation of ,canterbury that the ,collects for ,st4 ,michael's and ,all ,saints' ,days should be repeated on the seven days following those days respectively4 ,such additions would be in the nature of new ,octaves4 ,but the first of these days had no ,octave in the ,sarum or the ,roman ,use3 the second has an ,octave in the ,roman ,use1 but had none in the ,sarum ,use4 ,if any such additional ,octaves are introduced1 the ,festival of the ,epiphany at least should have this distinction4 ,a general permission might also be given to individual churches to keep the ,octaves of their title or dedication4 #g4 ,,proper ,,lessons ,to be read at ,morning and ,evening ,prayer1 on the ,sundays1 and other ,holy-days throughout the ,year4 ,,lessons ,,proper ,,for ,,holy-,,days4 #h4 ,,proper ,,psalms ,,on ,,certain ,,days4 #i4 ,,the ,,calendar1 ,,with ,,the ,,table ,,of ,,lessons4 ,the ,black-letter days1 especially those that commemorate ,scriptural persons and events1 should be observed if possible4 ,they may be marked by sermons and suitable hymns4 #aj4 ,,tables ,,and ,,rules ,for the ,moveable and ,immoveable ,feasts2 together with the ,days of ,fasting and ,abstinence1 through the whole ,year4 #aa4 ,,rules to know when the ,moveable ,feasts and ,holy-days begin4 #ab4 ,a ,,table of all the ,feasts that are to be observed in the ,church of ,england throughout the ,year4 ,all ,sundays in the ,year4 ,the ,circumcision of our ,lord ,,jesus ,,christ4 ,the ,epiphany4 ,the ,conversion of ,s4 ,paul4 ,the ,purification of the ,blessed ,virgin4 ,the ,s4 ,matthias the ,apostle4 ,days _/ ,the ,annunciation of the of the ,blessed ,virgin4 ,feasts ,s4 ,mark the ,evangelist4 of ,s4 ,philip and ,s4 ,james the ,apostles4 ,the ,ascension of our ,lord ,,jesus ,,christ4 ,s4 ,barnabas4 ,the ,nativity of ,s4 ,john ,bapt4 ,s4 ,peter the ,apostle4 ,s4 ,james the ,apostle4 ,s4 ,bartholomew the ,apostle4 ,s4 ,matthew the ,apostle4 ,s4 ,michael and ,all ,angels4 ,s4 ,luke the ,evangelist4 ,the ,s4 ,simon and ,s4 ,jude1 ,days _/ ,apostles4 of the ,all ,saints4 ,feasts ,s4 ,andrew the ,apostle4 of ,s4 ,thomas the ,apostle4 ,the ,nativity of our ,lord4 ,s4 ,stephen the ,martyr4 ,s4 ,john the ,evangelist4 ,the ,holy ,innocents4 ,monday and ,tuesday in ,easter-week4 ,monday and ,tuesday in ,whitsun-week4 #ac4 ,a ,,table of the ,vigils1 ,fasts1 and ,days of ,abstinence1 to be observed in the ,year4 ,the ,nativity of our ,lord4 ,the ,purification of the ,blessed ,the ,virgin ,mary4 ,evens _/ ,the ,annunciation of the or ,blessed ,virgin4 ,vigils ,easter-,day4 before ,ascension-,day4 ,pentecost4 ,s4 ,matthias4 ,s4 ,john ,baptist4 ,s4 ,peter4 ,the ,s4 ,james4 ,evens _/ ,s4 ,bartholomew4 or ,s4 ,matthew4 ,vigils ,s4 ,simon and ,s4 ,jude4 before ,s4 ,andrew4 ,s4 ,thomas4 ,all ,saints4 ,note1 ,that if any of these ,feast-,days fall upon a ,monday1 then the ,vigil or ,fast-,day shall be kept upon the ,saturday1 and not upon the ,sunday next before it4 ,this ,table includes several days not anciently observed as ,fast-days1 and refers to private observance and not to public service4 ,when a ,saint's ,day which is preceded by a ,vigil falls on a ,monday1 though the fast of the ,vigil is to be kept on the ,saturday1 yet the ,collect for the ,saint's ,day is not to be said on the ,saturday evening1 but on the evening of ,sunday1 in accordance with ,rubric 7#hb74 ,,days of ,fasting1 or ,abstinence4 ,i4 ,the ,forty ,days of ,lent4 ,the ,first ,sunday in ,lent4 ,,ii4 ,the ,ember-,days at the ,four ,seasons1 _/ ,the ,feast of ,pentecost4 being the ,wednesday1 ,friday1 ,september #ad1 and and ,saturday after ,december #ac4 ,,iii4 ,the ,three ,rogation-,days1 being ,monday1 ,tuesday1 and ,wednesday1 before ,holy ,thursday1 or the ,ascension of our ,lord4 ,,iv4 ,all the ,fridays in the ,year1 except ,christmas-,day4 ,the word 'or' implies a distinction in the mode of observing these days3 ,nos4 ,i4 and ,,ii4 in the ',table1' viz41 the ,forty ,days of ,lent and the ,ember-days1 are days of ,fasting3 ,nos4 ,,iii4 and ,,iv41 viz41 the three ,rogation-days and ,fridays1 except ,christmas-,day1 are days of ,abstinence4 #ad4 ,a ,,certain ,,solemn ,,day1 for which a particular ,service is appointed4 ,the ,twentieth ,day of ,june1 being the ,day on which her ,majesty began her happy ,reign4 ,,the ,,order ,,for ,,morning ,,and ,,evening ,,prayer ,,daily ,,to ,,be ,,said ,,and ,,used ,,throughout ,,the ,,year4 #ae4 ,the ,morning and ,evening ,prayer shall be used in the accustomed ,place of the ,church1 ,chapel1 or ,chancel2 except it shall be otherwise determined by the ,ordinary of the ,place4 ,and the ,chancels shall remain as they have done in times past4 ,the direction given in the first clause of this rubric was introduced in #aeei1 in correction of the order of #aeeb1 which had enabled the ,minister to choose any place in which the people could best hear4 ,it was retained in #affb1 and in reading the clause with the second1 it appears distinctly to point to the ancient use1 when the accustomed place for the minister was within the chancel4 ,the direction that the ,chancels shall remain as in times past1 dates from #aeeb1 and must therefore refer to arrangements before that time4 ,it seems also definitely to refer to the retaining the screen1 and the steps1 as interpreted by the order of #aefa4 ,hence no fixtures may be introduced1 such as pews1 monuments1 c41 nor any alteration made in the furniture or ornaments of the ,chancels1 which will interfere with the convenience of the ,minister and ,clerks in the celebration of ,holy ,communion1 or other offices of the ,church4 #af4 ,and here is to be noted1 that such ,ornaments of the ,church1 and of the ,ministers thereof1 at all ,times of their ,ministration1 shall be retained1 and be in use1 as were in this ,church of ,england1 by the ,authority of ,parliament1 in the ,second ,year of the ,reign of ,king ,edward the ,sixth4 ,this paragraph of the rubric is essentially taken from the ,act of ,uniformity of #aeei4 ,in the ecclesiastical language of that day1 the word 'ornaments' technically includes everything which is connected with the purposes of the consecrated building beyond the mere fabric of the building1 and with the dress of the officiating ,minister beyond his usual dress in secular life4 ,in the ,act of #aeei1 the intention was to take as the basis of the ,prayer-,book then authorized the ,book of the fifth and sixth years of ,edward ,,vi4 7#aeeb72 but to adopt the ornaments of another period1 viz4 of the second1 not of the fifth year of ,edward ,,vi4a ,the ornaments of the second year are those which were intended to be1 and were actually1 used under the ,prayer-,book of #aedi4 ,whatever question may arise about other ornaments1 there can be no question about those prescribed by that ,book1 as well as those implied in it4 ,as to those which were not prescribed by1 or implied in1 that book1 they must be determined by the existing usage of the time1 subject to such modifications as were implied by the ,injunctions1 or other authoritative documents1 up to the year #aedh4 ,the following ornaments are prescribed by the ,book of #aedi4 #a4 ,altar4 #i4 ,surplice4 #b4 ,chalice4 #aj4 ,hood4 #c4 ,paten4 #aa4 ,albe4 #d4 ,corporas4 #ab4 ,vestmentb4 #e4 ,font4 #ac4 ,tunicle4 #f4 ,poor ,man's ,box4 #ad4 ,rochet4 #g4 ,bell4 #ae4 ,cope4 #h4 ,pulpit4 #af4 ,pastoral ,staff4 ,this rubric1 if construed to include only these ornaments1 would exclude many things which common sense and custom have sanctioned2 and if the doctrine that omission is prohibition be insisted on1 would actually shut out organs or harmoniums1 hangings on doorways1 seats for priests1 clerks1 and people1 stoves1 hassocks1 pulpit-cloths or pulpit-cushions1 pews1 ,christmas decorations1 and the use of the pulpit or bell except on ,ash ,wednesday2 it would forbid any bishop to officiate publicly on any occasion without a cope or vestment and pastoral staff4 ,on the other hand1 there seems to be a limit to laxity in construing the rubric1 and that it cannot1 unless this laxity be strained beyond the bounds of reason1 be taken to admit the substitution of other ornaments for those which the rubric enjoins2 such as the use of a bason in1 or instead of the ,church font1 of a common bottle for the ,holy ,communion1 of a black gown instead of an authorised vesture in the pulpit during the ,communion ,service1 or of foreign forms of surplices and vestments instead of the ,english ones4 ,in general1 the more nearly the ornaments of the ,church and ,minister1 and the use thereof1 are conformed to the ,english1 usage in the early years of the reign of ,edward ,,vi41 the better2 as marking the continuity of the ,english ,church1 and avoiding the imputation of adopting at second hand the ornaments and usages of foreign communions1 whether ,belgian1 ,french1 ,italian1 or ,swiss4 ,nevertheless1 the non-user of any legal ornaments1 such as the ,eucharistic ,vestments1 in any old ,church1 for a long period1 seems to be a valid plea against any absolute obligation of sudden restoration in that ,church1 when the communicants do not desire them to be restored4 ,with regard to the colours of the ,priest's vestments1 and of other coloured ornaments of the ,church and ,minister1 there were variations in different ,churches4 ,in the rubric of ,sarum1 which seems to have been regarded as a standard of ,english usage up to the beginning of the reign of ,edward ,,vi41 red was directed to be used on all ,sundays in the year1 except in the ,easter season and the ,ascension festival 7up to ,whitsun ,eve71 and except on any other festival marked by the use of white1 which takes precedence of the particular ,sunday4 ,in these cases the colour would be white4 ,also on the ,circumcision the colour would be ,white4 ,on the ,epiphany ,white4 ,on the ,conversion of ,st4 ,paul ,white4 ,on the ,purification ,white4 ,on ,st4 ,matthias' ,day ,red4 ,on the ,annunciation ,white4 ,on ,st4 ,mark's ,day _/,white 7because in ,on ,st4 ,philip and ,st4 ,james' ,day ,easter ,season74 ,on the ,ascension ,white4 ,on ,st4 ,barnabas' ,day _/,red 7,white if in ,easter ,season74 ,on ,st4 ,john the ,baptist's ,day ,white4 ,on ,st4 ,peter's ,day ,red4 ,on ,st4 ,james' ,day ,red4 ,on ,st4 ,bartholomew's ,day ,red4 ,on ,st4 ,matthew's ,day ,red4 ,on ,st4 ,michael and ,all ,angels' ,white4 ,on ,st4 ,luke's ,day ,red4 ,on ,st4 ,simon and ,st4 ,jude's ,day ,red4 ,on ,all ,saints' ,day ,red4 ,on ,st4 ,andrew's ,day ,red4 ,on ,st4 ,thomas' ,day ,red4 ,in the ,christmas ,season ,white 7probably74 ,on ,st4 ,stephen's ,day ,red4 ,on ,st4 ,john the ,evangelist's ,day ,white4 ,on ,holy ,innocents' ,day ,red4 ,on the ,festival of the ,dedication of the ,church _/ ,white4 ,on ,week-days the colour generally followed the colour of the ,sunday or other day1 the ,communion ,office of which was used4 ,the inventories1 however1 of many ,churches made in the middle of the sixteenth century shew that numerous colours were in use1 such as blue1 green1 black1 and others 7many of which it is difficult to reconcile with any known ritual74 ,in their use1 regard was probably had rather to their comparative splendour than to their colour4 ,the rubrics of #aedi1 #aeei1 and #affb did not disturb them4 ,and therefore1 although neither law nor custom recognise the modern ,roman sequence of colours1 still there is precedent for the use of colours not specified in the rubric of ,sarum1 on days not mentioned therein1 especially in ,churches which already possess them4 ,,the ,,order ,,for ,,morning ,,prayer1 #ag4 ,daily throughout the ,year4 ,in coming into ,church 7as in going out of the same1 and in going up to1 and coming down from the altar7 obeisance is made by the minister as an ancient and devout usagec4 #ah4 ,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 follow4 ,and then he shall say that which is written after the said ,sentences4 ,two terms are here used1 viz41 'read with a loud voice1' and 'say4' ,the words 'a loud voice' have been continued in the opening rubric of the service since #aedi1 when the ,priest was directed to 'begin with a loud voice the ,lord's ,prayer1' which previously had been said 'secreto4' ,in #aeeb1 when the office was arranged to begin with the ,sentences1 they were ordered to be 'read with a loud voice4' ,that 'read' may mean a musical recital1 whether monotone or inflected1 can be inferred from the rubric of the lessons which existed in the ,prayer-,book from #aedi to #afjd4 ,then shall be read two ,lessons distinctly with a loud voice1 that the people may hear4 4 4 4 ,and1 to the end that the people may better hear1 in such places where they do sing1 there shall the ,lessons be sung in a plain tune after the manner of distinct reading1 and likewise the ,epistle and ,gospel4 ,the ',ministers' in #affa took ',exceptions' to this rubric on the ground that this portion of the ,service being for the most part neither ,psalms nor ,hymns1 we know no warrant why they should be sung in any place1 and conceive that the distinct reading of them with an audible voice tends more to the edification of the ,church4 ,to this the bishops replied1 that the rubric directs only such singing as is after the manner of distinct reading1 and we never heard of any inconvenience thereby1 and therefore conceive this demand to be needless4 ,the latter portion of this rubric1 explaining the most effectual manner of distinct reading1 was indeed omitted in #affb2 but1 though the ,lessons1 ,epistle1 and ,gospel are no longer required to be 'sung' anywhere1 the word 'read' must have included that manner of reading when directed for the ,sentences in #aeeb4 ,the word 'say' was applied to the ,exhortation1 ',dearly beloved1' c41 when that was introduced in #aeeb1 and has been continued ever since4 ,it occurs in the rubric before the versicles after the first ,lord's ,prayer 7,no4 #bc1 below71 viz41 ',then likewise shall he say1' dating from #aedi1 where the word 'likewise' indicated that the word 'begin' in the preceding rubric of that book meant 'say4' ,and if the word 'likewise' had been used in the latter portion of this rubric1 'read' must have been also interpreted to be identical with 'say4' ,but it is not used here1 and therefore1 the word 'read' need not mean the same as the word 'say2' and1 consequently1 while 'say' strictly means a monotone 7as distinct from 'sing1' which implies inflections72 'read' includes some other mode of reciting the ,sentences1 such as singing4 ,this rubric does not give any direction as to the posture or position of the ,minister at the ,sentences and ,exhortation4 ,but the next rubric implies standing to be the posture2 while his position is indicated in the answer of the ,bishops to the ,ministers in the ,savoy ,conference1 ,the ,minister turning to the people is not most convenient throughout the whole ministration4 ,when he speaks to them1 as in ,lessons1 ,absolution1 and ,benediction1 it is convenient that he turn to them4 ,the ,exhortation falls under this class4 ,further1 the ,bishops said1 ,when he speaks for them to ,god1 it is fit they should all turn another way1 as the ,ancient ,church ever did4 ,but the ,sentences are not in the nature of prayer2 therefore1 the ,minister in reading them would seem to be correct if he stood 'stall-wise1' as he would in complying with the order that 'the chancels shall remain as they have done in times past4' ,in selecting the particular ,sentences for use at certain seasons it seems suitable to use in ,advent1 ',repent ye1' c4 in ,lent1 ',rend your hearts1' c4 ,and the ,sentences from ,ps4 #ea4 on ,sundays and ,festivals1 ',to the ,lord our ,god1' c41 ',i will arise1' c4 on ,week-days1 ',enter not into judgment1' c4 ,the other ,sentences can be used at any time4 #ai4 ,a general ,confession to be said of the whole ,congregation after the ,minister1 all kneeling4 ,almighty and most merciful ,father1 c4 ,the epithet 'general' prefixed to the word ',confession' mainly refers to the generality of its expressions1 as being said by the whole congregation1 and not being individual or particular4 ,it was ordered to be said not 'with' but 'after' the ,minister--i4e4 each clause1 as marked by an initial capital1 should be completely said by the ,minister1 and then repeated by the congregation4 ,this was probably because the congregation required to be taught it1 it being new in #aeeb4 ,the phrase 'humble voice1' in the closing ,sentence of the preceding ,exhortation1 seems to have a double force1 moral and vocal2 and to point to the careful solemnity with which the ,confession should be said4 ,a low pitch of voice1 therefore1 such as is easily within the reach of all1 and a moderately slow time1 seem absolutely necessary4 ,in ,musical ,services it is best to recite on ,e rather than on ,g or ,a1 to the end of the ,lord's ,prayer1 dropping a third to ,c1 as customary1 at ',o ,lord1 open ,thou our lips1' and rising to ,g at ',glory be to the ,father1' c4 ,on this point it should be remembered that the standard musical pitch three centuries ago--i4e4 in the time of ,marbeck and ,tallis--was considerably1 lower than the present standard pitch4 #bj4 ,the ,absolution1 or ,remission of sins1 to be pronounced by the ,priest alone1 standing2 the people still kneeling4 ,almighty ,god1 c4 ,of late years4 ,bishops1 when present at ,morning ,prayer1 have sometimes pronounced this ,absolution instead of the ,priest who is officiating4 ,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 ,prayer4 ,a ,deacon1 officiating in the absence of a ,priest1 may not use this ,absolution as a prayer1 nor may he substitute for it either the prayer1 ',o ,god1 whose nature1' c4 or any other prayer4 #ba4 ,the people shall answer here1 and at the end of all other prayers1 ,amen4 ,amen is a ratification of what has preceded1 sometimes by the speaker himself1 as in ,s4 ,john v4 #bd1 #be1 vi4 #ec1 ,rom4 ix4 #e2 sometimes by the hearers1 as in ,deut4 xxvii4 #ae1 c41 ,psalm cvi4 #dh1 ,i ,cor4 xiv4 #af4 ,when used at the conclusion of parts of ,divine ,service in which the ,minister and people join aloud1 as in ,confessions1 ,creeds1 the ,lord's ,prayer1 and ,doxologies1 it will be said1 as part of the devotion itself1 by both ,minister and people4 ,when used after acts of worship in which the ,minister only has spoken1 as in ,absolutions1 ,benedictions1 and 'other prayers' said by the minister alone1 it is an answer of the people1 and therefore to be said by the people only4 ,in the ,lord's ,prayer at the beginning of the ,communion ,office1 and in the formulae of ,baptism1 and of reception into the ,church1 it is a ratification by the speaker himself1 not an answer of the people1 and should not1 as it seems1 be said by the people also4 #bb4 ,then the ,minister shall kneel1 and say the ,lord's ,prayer with an audible voice2 the people also kneeling1 and repeating it with him1 both here1 and wheresoever else it is used in ,divine ,service4 ,the ,lord's ,prayer is to be repeated by the people with1 not after the ,minister1 i4e41 taking up each clause as he begins it1 in the same manner as the ,creed4 ,it was ordered in #aedi1 #aeeb1 and #afjd1 that the ,priest ,minister should begin the ,lord's ,prayer4 ,this is a reason for the practice of the ,priest saying the first two words alone4 #bc4 ,then likewise he shall say1 ,o ,lord1 open1 c4 #bd4 ,here all standing up1 the ,priest shall say1 ,glory be1 c4 ,the posture of standing1 here directed1 is to be continued through the ,venite and ,psalms4 ,it is a devout usage to turn to the ,east at the ,gloria ,patri4 7,see ante p4 #ab1 note d47 ,it is also an old custom in some places to bow4 #be4 ,then shall be said or sung this ,psalm following3 except on ,easter-,day1 upon which another ,anthem is appointed2 and on the ,nineteenth day of every ,month it is not to be read here1 but in the ordinary ,course of the ,psalms4 ,o come1 let us sing1 c4 ,with regard to ,easter ,day1 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 ,octave1 in accordance with the ancient precedent1 of using on ,easter ,day only the short ,introductory ,office in which the central part and foundation of the ,anthem 7viz41 ',christ being raised1' c47 occurred4 ,if it be desired1 therefore1 to use this group of ,anthems during the remainder of ,easter ,week1 it must be sung as an ,anthem after the third collect1 but it should not be substituted for the ,venite4 #bf4 ,then shall follow the ,psalms in order as they are appointed4 ,and at the end of every ,psalm throughout the ,year1 and likewise at the end of ,benedicite1 ,benedictus1 ,magnificat1 and ,nunc dimittis1 shall be repeated4 ,this rubric forbids the substitution of any selected ,psalms for those of the day1 other than those appointed in the ,table of ,proper ,psalms4 ,the only exception to this rule is made by the recent provision1 in the ,order how the rest of ,holy ,scripture is appointed to be read1 viz4 ,upon occasions to be appointed by the ,ordinary1 other ,psalms may1 with his consent1 be substituted for those appointed in the ,psalter4 #bg4 ,then shall be read distinctly with an audible voice the ,first ,lesson1 taken out of the ,old ,testament1 as is appointed in the ,calendar1 except there be proper ,lessons assigned for that day3 ,he that readeth so standing and turning himself1 as he may best be heard of all such as are present4 ,and after that1 shall be said or sung1 in ,english the ,hymn called ,te ,deum ,laudamus1 daily throughout the ,year4 ,the order to 'read distinctly and with an audible voice so as best to be heard of all such as are present1' is an essential part of this rubric1 and enjoins that careful attention should be paid to the accurate enunciation of the words and to adequate loudness of voice4 ,it must be remembered that the variety of ,scripture lessons makes this the more important1 as the people cannot be supposed to be equally familiar with all4 ,the direction to the reader to turn1 indicates a change from the previous position1 specially appropriate to prayer and praise1 and a transition to a part of the ,service intended to teach1 and1 therefore1 directly addressed to the people4 ,the expression1 'and turning himself as he may best be heard1' justifies his going to the chancel entrance1 or into the nave of the church1 and reading there1 with or without the use of a lectern4 ,the alternative between the use of the ,te ,deum and ,benedicite may be governed by the direction given in the ,prayer-,book of #aedi1 viz4 to use ,te ,deum daily throughout the year1 except in ,lent1 all which time in place of ,te ,deum shall be used ,benedicite4 #bh4 ,note1 ,that before every ,lesson the ,minister shall say1 ,here beginneth such a ,chapter1 or ,verse of such a ,chapter of such a ,book2 ,and after every ,lesson1 ,here endeth the ,first1 or the ,second ,lesson4 #bi4 ,or this ,canticle1 ,benedicite1 c4 #cj4 ,then shall be read in like manner the ,second ,lesson1 taken out of the ,new ,testament4 ,and after that1 the ,hymn following2 except when that shall happen to be read in the ,chapter for the ,day1 or for the ,gospel on ,st4 ,john ,baptist's ,day4 ,no liberty is here given for the omission of the ,benedictus at any other times than those here specified1 viz4 when it shall be read in the chapter for the day1 or for the ,gospel on ,s4 ,john ,baptist's day4 #ca4 ,or this ,psalm1 ,jubilate ,deo1 c4 #cb4 ,then shall be sung or said the ,apostles' ,creed by the ,minister and the people1 standing3 except only such days as the ,creed of ,saint ,athanasius is appointed to be read4 ,i believe1 c4 ,when the ,name of the ,lord ,,jesus is pronounced1 the inclination of the head should not be neglected1 nor superseded by any other gesture2 it being the ancient ,english usage1 directed by the #ahth ,canon to be continued as the accustomed form of due and lowly reverence to the ,holy ,name4 #cc4 ,and after that1 these ,prayers following1 all devoutly kneeling2 the ,minister first pronouncing with a loud voice1 ,the ,lord1 c4 ,the mutual salutation is to be said1 both ,priest and people standing2 the people kneeling down while the ,priest says1 ',let us pray4' #cd4 ,then the ,minister1 ,clerks1 and people1 shall say the ,lord's ,prayer with a loud voice4 #ce4 ,then the ,priest standing up shall say1 ,o ,lord1 shew1 c4 #cf4 ,then shall follow three ,collects2 the first of the ,day1 which shall be the same that is appointed at the ,communion2 the second for ,peace2 the third for ,grace to live well4 ,and the two last ,collects shall never alter1 but daily be said at ,morning ,prayer throughout all the ,year1 as followeth2 all kneeling4 ,the number of ,collects is fixed at three1 as a general rule1 to which exceptions are made by other rubrics1 as in ,lent and ,advent1 c4 ,if the ,minister uses the discretion of saying1 after the ,collects of ,morning or ,evening ,prayer1 one of the six ,collects provided at the end of the ,order of ,holy ,communion1 it is proper to say it before the two invariable ,collects4 ,a comparison of other rubrics in the ,prayer-,book shews that the words 'all kneeling1' often apply to the congregation only1 to the exclusion of the ,minister2 and as the universal rule up to #affb was that the officiant1 if a ,priest1 should stand for the ,versicles and ,collects1 it is probable that such is the interpretation of this direction1 especially as it is absent from the corresponding place at ,evening ,prayer4 #cg4 ,in ,quires and ,places where they sing1 here followeth the ,anthem4 ,the expression ',quires and ,places where they sing1' does not at the present time exclude village churches2 but the anthem 7suggesting part-music7 may in such churches be replaced by the ordinary hymn4 #ch4 ,then these five ,prayers following are to be read here1 except when the ,litany is read2 and then only the two last are to be read1 as they are there placed4 ,the 'two last' of these prayers are not to be read at ,morning ,prayer on ,litany days1 inasmuch as they are then read the ,litany1 instead of at ,morning ,prayer4 #ci4 ,here endeth the ,order of ,morning ,prayer throughout the ,year4 ,,the ,,order ,,for ,,evening ,,prayer1 ,,daily ,,throughout ,,the ,,year4 ,see notes on the ,rubrics of ,morning ,prayer for the corresponding ,rubrics of ,evening ,prayer4 #dj4 ,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 follow4 ,and then he shall say that which is written after the said ,sentences4 #da4 ,a general ,confession to be said of the whole ,congregation after the ,minister1 all kneeling4 #db4 ,the ,absolution1 or ,remission of sins1 to be pronounced by the ,priest alone1 standing2 the people still kneeling4 #dc4 ,then the ,minister shall kneel1 and say the ,lord's ,prayer2 the people also kneeling1 and repeating it with him4 #dd4 ,then likewise he shall say1 ,o ,lord1 open1 c4 #de4 ,here all standing up1 the ,priest shall say1 ,glory be1 c4 #df4 ,then shall be said or sung the ,psalms in order as they are appointed4 ,then a ,lesson of the ,old ,testament1 as is appointed4 ,and after that1 ,magnificat 7or the ,song of the blessed ,virgin ,mary7 in ,english1 as followeth4 #dg4 ,or else this ,psalm2 except it be on the ,nineteenth ,day of the ,month1 when it is read in the ordinary ,course of the ,psalms4 #dh4 ,then a ,lesson of the ,new ,testament1 as it is appointed4 ,and after that1 ,nunc dimittis 7or the ,song of ,symeon7 in ,english1 as followeth4 #di4 ,or else this ,psalm2 except it be on the ,twelfth ,day of the ,month4 ,when ,evening ,prayer is said once only in the day1 it is better never to drop the ,magnificat or ,nunc ,dimittis4 ,when ,evening ,prayer is said twice on the same day1 it seems proper not to drop the ,magnificat at the first service 7representing the ancient ,evensong or ,vespers1 of which ,magnificat was an invariable part72 and1 similarly1 not to drop the ,nunc ,dimittis at the second service 7representing the other component of ,evening ,prayer1 viz4 the ancient ,compline1 at which that ,canticle was invariably used71 so that in any case one of the ,gospel ,canticles should be always used4 #ej4 ,then shall be said or sung the ,apostles' ,creed by the ,minister and the people1 standing4 #ea4 ,and after that1 these ,prayers following1 all devoutly kneeling2 the ,minister first pronouncing with a loud voice4 ,the ,lord1 c4 #eb4 ,then the ,minister1 ,clerks1 and people1 shall say the ,lord's ,prayer with a loud voice4 #ec4 ,then the ,priest standing up shall say1 ,o ,lord1 shew1 c4 #ed4 ,then shall follow three ,collects2 the first of the ,day2 the second for ,peace2 the third for ,aid against all ,perils1 as hereafter followeth3 which two last ,collects shall be daily said at ,evening ,prayer without alteration4 #ee4 ,in ,quires and ,places where they sing1 here followeth the ,anthem4 #ef4 ,here endeth the ,order of ,evening ,prayer throughout the ,year4 ,,at ,,morning ,,prayer4 #eg4 ,upon these ,feasts2 ,christmas-,day1 the ,epiphany ,saint ,matthias1 ,easter-,day1 ,ascension-,day1 ,whit-,sunday1 ,saint ,john ,baptist1 ,saint ,james ,saint ,bartholomew1 ,saint ,matthew1 ,saint ,simon and ,saint ,jude1 ,saint ,andrew1 and upon ,trinity-,sunday1 shall be sung or said at ,morning ,prayer1 instead of the ,apostles' ,creed1 this ,confession of our ,christian ,faith1 commonly called ,the ,creed of ,saint ,athanasius1 by the ,minister and people standing4 ,the ,athanasian ,creed being a ,psalm or ,hymn1 as well as a ,confession of ,faith1 may properly be recited antiphonally as a ,psalm1 and turning eastward as a ,creed4 ,,the ,,litany4 #eh4 ,here followeth the ,,litany1 or ,general ,supplication1 to be sung or said after ,morning ,prayer upon ,sundays1 ,wednesdays1 and ,fridays and at other times when it shall be commanded by the ,ordinary4 ,there is no direction in this rubric1 as to the place where the ,litany is sung or said2 but it is clear from the rubrics of the ,commination ,service1 that it must be distinct from the ',reading ,pew1' or from the place usually occupied by the ,minister during ,morning and ,evening ,prayer4 ,from the old ,injunctions we learn that it was to be 'in the midst of the church2' in most churches below the chancel-steps4 ,the ,minister may exercise his discretion in using a special desk4 ,in the ,injunctions of #aedg and #aeei1 and in the ,communion ,office of the ,prayer-,book of #aedi1 the ,litany was enjoined to be sung immediately before the ,communion4 ,our present rubric does not insist upon the connexion with the ,communion4 ,the liberty of using it as a separate service1 and of combining it with a sermon1 or with other services than ,morning ,prayer1 is recognized and confirmed by the ,convocations of ,canterbury and ,york1 in their report upon which the ,act of ,uniformity ,amendment ,act #ahgb was framed1 enacting the same4 ,each of the four opening invocations should be separately sung or said by the people1 after it has been completely sung or said by the person officiating4 ,the same should be done with the concluding invocations1 ',son of ,god' c41 and with the lesser ,litany preceding the ,lord's ,prayer4 #ei4 ,then shall the ,priest1 and the people with him1 say the ,lord's ,prayer4 #fj4 ,here endeth the ,,litany4 ,,prayers ,,and ,,thanksgivings1 ,,upon ,,several ,,occasions1 ,to be used before the two final ,prayers of the ,litany1 or of ,morning and ,evening ,prayer4 ,,prayers4 #fa4 ,for ,rain4 #fb4 ,for fair ,weather4 #fc4 ,in the time of ,dearth and ,famine4 #fd4 ,or this4 #fe4 ,in the time of ,war and ,tumults4 #ff4 ,in the time of any common ,plague or ,sickness4 #fg4 ,in the ,ember ,weeks1 to be said every day1 for those that are to be admitted into ,holy ,orders4 #fh4 ,or this4 #fi4 ,a ,prayer that may be said after any of the former4 ,this prayer should ordinarily be reserved for occasions of a penitential character4 #gj4 ,a ,prayer for the ,high ,court of ,parliament1 to be read during their ,session4 #ga4 ,a ,collect or ,prayer for all ,conditions of men1 to be used at such times when the ,litany is not appointed to be said4 #gb4 ,this to be said when any desire the ,prayers of the ,congregation4 ,especially1 c4 ,it seems most conformable to the rubric to mention the names of those who desire the prayers of the congregation1 in substitution for the word 'those' in the parenthesis4 ,but the names1 especially when numerous1 are commonly given out either before the five prayers at morning or evening prayer1 or immediately before this prayer4 ,,thanksgivings4 ,the use of the ,thanksgivings in the ,litany is permitted1 when desirable1 but is not enjoined4 #gc4 ,a ,general ,thanksgiving4 ,the ',general ,thanksgiving' for general use1 as well as the occasional thanksgivings for occasional use1 is to be said by the ,minister alone4 #gd4 ,this to be said when any that have been prayed for desire to return praise4 ,it is observable that the words 'return praise1' in contrast with the words 'prayers of the congregation1' in the prayer for all conditions of men1 implies the presence of those who desire to return thanks4 #ge4 ,for ,rain4 #gf4 ,for fair ,weather4 #gg4 ,for ,plenty4 #gh4 ,for ,peace and ,deliverance from our ,enemies4 #gi4 ,for restoring ,publick ,peace at ,home4 #hj4 ,for ,deliverance from the ,plague1 or other common ,sickness4 #ha4 ,or this4 ,,the ,,collects1 ,,epistles1 ,,and ,,gospels ,,to ,,be ,,used ,,throughout ,,the ,,year4 #hb4 ,note1 that the ,collect appointed for every ,sunday1 or for any ,holy-day that hath a ,vigil or ,eve1 shall be said at the ,evening ,service next before4 ,the ,holy-days which have no vigil or eve1 and therefore do not fall under this rule1 are ,ash-,wednesday and ,good ,friday4 ,the ,circumcision1 ,epiphany1 ,conversion of ,st4 ,paul1 ,st4 ,mark1 ,st4 ,philip and ,st4 ,james1 ,st4 ,barnabas1 ,st4 ,michael1 ,st4 ,luke1 have no vigils1 but having eves1 the ,collect is to be said the evening before4 ,st4 ,stephen1 ,st4 ,john the ,evangelist1 and ,holy ,innocents1 have neither vigil nor eve1 but the ,collects are generally said the evening before1 in addition to the proper collect for the day4 ,,the ,,first ,,sunday ,,in ,,advent4 #hc4 ,this ,collect is to be repeated every day1 with the other ,collects in ,advent1 until ,christmas ,eve4 ,,saint ,,stephen',s ,,day4 #hd4 ,then shall follow the ,collect of the ,nativity1 which shall be said continually unto ,new-year's ,eve4 ,,the ,,circumcision ,,of ,,christ4 #he4 ,the same ,collect1 ,epistle1 and ,gospel shall serve for every day after unto the ,epiphany4 ,for the precedence of these ,collects1 see note on ,rubric #f4 ,the first ,day of ,lent1 commonly called ,,ash-,,wednesday4 #hf4 ,this ,collect is to be read every day in ,lent after the ,collect appointed for the ,day4 ,,easter-,,day4 #hg4 ,at ,morning ,prayer1 instead of the ,psalm1 ,o come let us sing1 c4 these ,anthems shall be sung or said4 ,christ our passover1 c4 ,see note on rubric #be1 p4 #af4 ,,the ,,twenty-,,fifth ,,sunday ,,after ,,trinity4 #hh4 ,if there be any more ,sundays before ,advent-,sunday1 the ,service of some of those ,sundays that were omitted after the ,epiphany shall be taken in to supply so many as are here wanting4 ,and if there be fewer1 the overplus may be omitted3 ,provided that this last ,collect1 ,epistle1 and ,gospel shall always be used upon the ,sunday next before ,advent4 ,if there be twenty-six ,sundays after ,trinity1 the ,collect1 ,epistle1 and ,gospel for the ,sixth ,sunday after ,epiphany1 should be used on the twenty-fifth ,sunday4 ,if there be twenty-seven ,sundays1 the ,collect1 ,epistle1 and ,gospel for the ,fifth ,sunday after ,epiphany should be used on the twenty-fifth ,sunday1 and the ,collect1 ,epistle1 and ,gospel for the ,sixth ,sunday after ,epiphany1 on the ,twenty-sixth ,sunday4 ,,the ,,order ,,of ,,the ,,administration ,,of ,,the ,,lord',s ,,supper1 ,,or ,,holy ,,communion4 #hi4 ,so many as intend to be partakers of the holy ,communion shall signify their names to the ,curate1 at least some time the day before4 #ij4 ,and if any of those be an open and notorious evil liver1 or have done any wrong to his neighbours by word or deed1 so that the ,congregation be thereby offended2 the ,curate1 having knowledge thereof1 shall call him and advertise him1 that in any wise he presume not to come to the ,lord's ,table1 until he hath openly declared himself to have truly repented and amended his former naughty life1 that the ,congregation may thereby be satisfied1 which before were offended2 and that he hath recompensed the parties1 to whom he hath done wrong2 or at least declare himself to be in full purpose so to do1 as soon as he conveniently may4 #ia4 ,the same order shall the ,curate use with those betwixt whom he perceiveth malice and hatred to reign2 not suffering them to be partakers of the ,lord's ,table1 until he know them to be reconciled4 ,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 him1 and to make amends for that he himself hath offended2 and the other party will not be persuaded to a godly unity1 but remain still in his frowardness and malice3 the ,minister in that case ought to admit the penitent person to the holy ,communion1 and not him that is obstinate4 ,provided that every ,minister so repelling any1 as is specified in this1 or the next precedent ,paragraph of this ,rubrick1 shall be obliged to give an account of the same to the ,ordinary within fourteen days after at the farthest4 ,and the ,ordinary shall proceed against the offending person according to the ,canon4 ,the object of this rubric1 when introduced in #aedi1 was to provide some corrective of the lax practice of the un-reformed ,church in admission of unworthy persons to ,communion4 ,in this view1 the ,curate should be informed of the names of intending ,communicants1 in order that he may deal with the cases of scandal referred to in the second paragraph1 and with the cases of enmity referred to in the third4 ,the main reason of the ,church's action herein is the danger of profanation of the ,lord's ,table by the presence of unworthy ,communicants4 ,a second reason is the danger of injury to the consciences of the congregation by wounding their sense of corporate responsibility for individual wrong-doing4 ,a third is the spiritual interest of the offenders themselves1 viz41 in the words quoted with approval by ,hooker 7,eccl4 ,pol4 vi4 #d-ae71 not to strike them with the mortal wound of excommunication1 but to stay them rather from running desperately headlong into their own harm1 and not to sever from ,holy ,communion any but such as are either found culpable by their own confession1 or have been convicted in some public ,court4 ,the mode of the ,curate's action was intended by the rubric to be admonition previous and private4 ,the first paragraph indicates the duty of the people1 not of the ,curate1 giving him the opportunity of admonition1 but throwing upon them the responsibility of the decision whether or no to present themselves4 ,the rubric does not empower or entitle the ,curate to repel any at the time of ,communion1 on the mere ground of their not having previously signified their names to him4 ,for there is no means provided for receiving their names1 or for making any due enquiry2 nor is any penalty imposed upon the ,curate for communicating people who have not signified their names1 nor on the persons who present themselves without having done so4 ,the reference to the ,ordinary was added in #affb4 ,the object is to set him in motion as the proper person to take legal proceedings against an offender1 and effectually repel one who cannot be repelled by the ,curate's weapons of persuasion and admonition4 ,the precautions of this rubric against communicating unworthily are not very effective1 and it must be observed that the #bfth1 #bgth1 and #bhth ,canons extend the ,curate's duty in this respect much farther than the rubric1 but without giving him any power1 which would be recognised by a secular ,court1 of conscientiously performing his duty therein4 #ib4 ,the ,table1 at the ,communion-time having a fair white linen cloth upon it1 shall stand in the ,body of the ,church1 or in the ,chancel1 where ,morning and ,evening ,prayer are appointed to be said4 ,the word 'fair1' applied to the white linen cloth in the fourth paragraph of this rubric1 means 'beautiful1' and does not exclude adornment with embroidery4 ,the words 'upon it' require the cloth to lie upon the ,mensa1 or upper surface of the ,table1 but do not require the whole ,table to be covered or enveloped therewith4 ,the linen cloth is to be laid upon the covering described in ,canon #hb as 'a carpet of silk or other decent stuff4' ,bishop ,cosin states that among the ,ornaments of the ,church that were then 7i4e4 in the second year of ,edward ,,vi47 in use1 the setting of two lights upon the ,communion ,table or ,altar was one appointed by the ,king's ,injunctions1 set forth about that time1 and mentioned or ratified by the ,act of ,parliament here named 7#b #c ,edw4 ,,vi4 cap4 ,i74 ,if it be contended that ,bishop ,cosin is wrong in his opinion that the ,injunctions were obligatory1 we are thrown back upon the universal custom of the ,catholic ,church1 which undoubtedly required lights to be used on the ,altar for the office of ,holy ,communion4 #ic4 ,and the ,priest standing at the ,north-side of the ,table shall say the ,lord's ,prayer1 with the ,collect following1 the people kneeling4 ,one ,priest only is here spoken of as celebrating3 there is no authority for a change of the celebrant in the course of the ,service2 and only extraordinary contingencies of the gravest kind were anciently regarded as sufficient cause for such a change4 ,special provision is made for exceptions to this principle1 in the pronouncing the ,absolution by the ,bishop1 if officially present1 and for the making the ,general ,confession 'by one of the ,ministers4' ,the ,epistle and ,gospel are also permitted to be read by ,assistant ,ministers1 in accordance with customary usage recognised in the #bdth ,canon4 ,the assistance of other ,clergy may also be required for administration of the ,elements4 ,lay ,assistants are not mentioned in this rubric1 but the principle of assistance to the 'principal ,minister' being recognized in the twenty-fourth ,canon1 there can be no objection to the ancient practice of employing clerks or choristers for other purposes than singing4 ,the term 'north side1' whatever was its origin 7possibly the re-arrangements consequent on the transposition of the ,gloria in ,excelsis71 acquired a meaning during the changes made in the substitution of ,moveable ,tables for fixed ,altars about the year #aeeb1 which determines its interpretation to exclude the north end4 ,in those churches where the ,table was placed with its long sides north and south1 the ,priest moved with the table1 and stood at the same part of it as he had stood in the use of it as an altar1 that is1 at the centre of one of the long sides1 though he no longer faced the same part of the ,church1 and now looked to the south instead of the east4 ,but when ,archbishop ,laud pressed the restoration of the table to its ancient position1--a restoration which has become universal1--the question at once arose as to the position of the celebrant1 and some of the ,high ,church clergy placed themselves at the north end of the table placed 'altarwise1' alleging that they were in this manner conforming to the rubric4 ,they were at once met with the reply that 'side' and 'end' were not convertible terms1 and it was urged that the rubric could not be complied with at all1 unless the table were set with its long sides north and south4 ,it is thus clear that the use of the end was disputed from the first1 and treated as an untenable innovation4 ,now that the altars are universally placed so that only one of the long sides is accessible1 the rubric can only be literally complied with by the celebrant standing at the northern portion of that side4 ,it seems1 however1 absurd that when the altar is restored to its place1 the ,priest should not be restored to his4 ,it is further to be noted that the regarding the word 'north' rather than the word 'side1' and the placing the ,priest at the north end of the altar1 has the disadvantage of making the practice of the ,english ,church unlike that of all the rest of ,christendom4 ,for all the ancient historical ,churches place the celebrant in front of the altar1 while the ,protestant sects1 even those that seat the communicants round the table1 place the ,minister at the centre of a side1 and not at one end4 ,there is no direction for the ,celebrant to kneel on reaching the altar1 and it is contrary to general ,catholic usage to do so4 ,any private prayers he may use then1 he should say standing4 ,it should be remembered that the service is for the congregation1 not for the ,priest alone1 and therefore they ought not to be detained for his personal convenience4 ,he has not the same liberty of private devotion as the individual members of the congregation1 and should carefully restrain his private devotions so as to be as short as is consistent with reverence4 ,it is the clear intention of the ,prayer-,book that the ,lord's ,prayer and the whole office should be said deliberately1 and sufficiently loud for the congregation to hear distinctly1 so as to follow it readily4 ,moreover1 the words of the ,liturgy form an integral part of the whole sacrificial action4 ,they are included in the oblation of praise and thanksgiving2 and1 consequently1 to hurry1 or mutter them is1 so far1 to bring a blemished offering to ,god4 ,there is no direction for loudness of voice1 but the words of the office should be1 as was anciently ordered1 roundly and distinctly pronounced4d #id4 ,then shall the ,priest1 turning to the people1 rehearse distinctly all the ,,ten ,,commandments2 and the people still kneeling shall1 after every ,commandment1 ask ,god mercy for their transgression thereof for the time past1 and grace to keep the same for the time to come1 as followeth4 ,the ,commandments were first introduced in #aeeb1 and no rubric can be more express than this against their omission4 ,such omission involves also the loss of the ,kyrie1 an ancient and valuable feature of the ,liturgy4 ,the ,commandments are to be rehearsed 'turning to the people1' implying that the ,priest was not standing so before4 #ie4 ,then shall follow one of these two ,collects for the ,queen1 the ,priest standing as before1 and saying1 ,let us pray1 c4 ,the words 'standing as before' mean standing in the position in which the ,priest was before he turned to the people to rehearse the ,commandments1 viz4 facing eastward4 #if4 ,then shall be said the ,collect of the ,day4 #ig4 ,and immediately after the ,collect the ,priest shall read the ,epistle1 saying1 ,the ,epistle or1 ,the portion of ,scripture appointed for the ,epistle is written in the------,chapter of------beginning at the------,verse4 ,and the ,epistle ended1 he shall say1 ,here endeth the ,epistle4 ,then shall he read the ,gospel1 7the people all standing up7 saying1 ,the holy ,gospel is written in the------,chapter of------beginning at the------,verse4 #ih4 ,and the ,gospel ended1 shall be sung or said the ,creed following1 the people still standing1 as before4 ,if more collects than the collect or collects of the day be used1 they must be taken from the six collects at the end of the ,communion ,office4 ,if a collect be used in commemoration besides the collect of the day at ,morning and ,evening ,prayer1 it should also be used in the ,communion ,service4 ,the practice of the people sitting during the reading of the ,epistle1 though not prescribed in the rubric1 may be justified by ancient ,english custom4 ,the custom of singing or saying1 ',glory be to ,thee1 ,o ,lord1' before the ,gospel1 has been continued from ancient times1 and was specially ordered in the ,first ,prayer-,book of ,edward ,,vi4 ,bishop ,cosin thinks that it was afterwards left out by the printers' negligence4 ,it seems very doubtful whether ancient authority will support the saying ',thanks be to ,thee1 ,o ,lord1' or equivalent words1 at the end of the ,gospel1 though these words were inserted in the ,scottish ,office4 ,no directions are given as to the place where the ,epistle and ,gospel are to be read1 but one very ancient usage is1 that the former is to be read at the south1 the latter at the north1 of the sanctuary4 ,from whatever part of ,scripture the ,epistle is taken1 the words 'here endeth the ,epistle' are always to be said at the end of it4 ,in singing or saying the ,creed1 it is advisable1 when there are clerks1 to follow the direction of the ,prayer-,book of #aedi1 and that the ,priest should sing or say alone the words ',i believe in one ,god1' the clerks and congregation taking up the ,creed with him after those words4 ,on bowing at the ,holy ,name of ,,jesus1 the same remark may be made as on the occurrence of the ,name in the ,apostles' ,creed4 ,the clergy and congregation sometimes incline the head and body at the words ',and was ,incarnate4' ,according to ancient ,english custom1 the inclination should be maintained until the words 'for us4' ,but such custom furnishes no precedent for prostration1 or such exaggerated marks of reverence4 #ii4 ,then the ,curate shall declare unto the people what ,holy-days1 or ,fasting-days1 are in the ,week following to be observed4 ,this direction refers to the table of moveable and immoveable feasts together with days of fasting and abstinence1 in the calendar4 ,and then also 7if occasion be7 shall notice be given of the ,communion2 and the ,banns of ,matrimony published2 and ,briefs1 ,citations1 and ,excommunications read4 ,and nothing shall be proclaimed or published in the ,church1 during the time of ,divine ,service1 but by the ,minister3 nor by him any thing1 but what is prescribed in the ,rules of this ,book1 or enjoined by the ,queen1 or by the ,ordinary of the place4 ,this rubric fixes the place in the service at which notice should be given of ,holy ,communion1 when the occasion requires4 ,it does not authorize the use in this place of the exhortations which are directed to be used 'after the sermon or homily ended4' ,the object of the ,church in the publication of ,banns being publicity1 it was directed to be made at a time when most people were likely to be in church1 such as shortly before the ,sermon4 ,there is some divergence between this rubric and that at the beginning of the ,service for the ,solemnization of ,matrimony1 where the ,banns are directed to be published 'immediately before the sentences for the ,offertory1' i4e4 after the sermon1 instead of before it2 and the time of publication of ,banns is extended1 by ,stat4 ,,iv4 ,george ,,iv41 c4 #gf1 to the time of evening service1 immediately after the #bnd lesson1 if there shall be no morning service4e ,it may be doubted whether a publication of ,banns on ,holy-days would now suffice for a legal publication1 as this last-mentioned act names ,sundays only4 ,the order for reading briefs1 c41 indicates this to be the proper time for reading notices from the ,bishop of intended confirmations1 c41 and may perhaps be extended to cover and protect from the prohibition which follows1 the announcement of dedication1 harvest1 and other local festivals4 ,the whole paragraph is connected with the ,sermon1 with the object of grouping together all such additions to1 and interruptions of1 the ,office of ,holy ,communion4 #ajj4 ,then shall follow the ,sermon1 or one of the ,homilies already set forth1 or hereafter to be set forth1 by authority4 ,if the sermon be preached from the pulpit 7for which there is no rubrical direction71 and by the priest who is celebrating ,holy ,communion1 the ,chasuble should be laid aside for the function of preaching4 ,if the sermon be preached from the altar-steps by the celebrant the chasuble should be retained4 ,if the preacher be not the celebrant1 it seems to be in accordance with the ,prayer-,book of #aedi1 and with old custom1 that he should wear a ,surplice1 as having previously taken his place in the choir1 and also a hood1 if a graduate4 ,although the #eeth ,canon enjoins the use of some form of bidding the prayers before all sermons1 lectures1 and homilies1 yet the custom may be regarded as fairly established1 of beginning the sermon without any introductory form1 or with a collect from the ,prayer-,book1 or with an invocation of the ,holy ,trinity1 in testimony of the preacher's commission to proclaim the ,gospel4 ,the last should be announced to the people1 turning the face towards them4 ,custom has also established1 from the days at least of ,st4 ,chrysostom1 the practice of ending the sermon with an ascription of praise1 which may properly be pronounced turning to the ,east4 #aja4 ,then shall the ,priest return to the ,lord's ,table1 and begin the ,offertory1 saying one or more of these ,sentences following1 as he thinketh most convenient in his discretion4 ,the words ',return to the ,lord's ,table' point to the ,priest having left the table1 either for the purpose of preaching1 or to take his seat in the sedilia4 ,in the impoverished condition of the churches at the time of the last revision1 it was well to be content that one or more of the sentences should be said by the ,priest1 not sung by a choir4 ,but now that clerks and choirs have been restored to many churches1 it seems reasonable that the sentences may be sung as of old1 and as was prescribed in the ,prayer-,book of #aedi3 ,where there be clerks1 they shall sing one or many of the sentences above written1 according to the length and shortness of the time that the people be offering4 #ajb4 ,whilst these ,sentences are in reading1 the ,deacons1 ,church-wardens1 or other fit person appointed for that purpose1 shall receive the ,alms for the ,poor1 and other devotions of the people1 in a decent bason to be provided by the ,parish for that purpose2 and reverently bring it to the ,priest1 who shall humbly present and place it upon the holy ,table4 ,the rubric mentions but one bason1 to which originally the people brought their alms1 instead of putting them into the poor man's box4 ,this one bason is wholly inefficient for making a collection by several persons1 and from a large congregation2 and therefore is to be used for receiving alms collected in other receptacles4 ,it is seemly that these should be formally given out to the persons by whom the collection is to be made1 and afterwards received from them in the 'decent bason' by the 'deacon1 churchwarden1 or other fit person appointed for that purpose1 who 'shall reverently bring it to the ,priest4' ,the words 'humbly present' obviously indicate some action beyond the mere placing on the ,table1 but do not mean a kneeling posture2 for neither here nor in any other part of the ,service should the ,priest kneel1 unless when ordered to do so4 #ajc4 ,and when there is a ,communion1 the ,priest shall then place upon the ,table so much ,bread and ,wine1 as he shall think sufficient4 ,after which done1 the ,priest shall say1 ,let us pray1 c4 ,the small fair linen cloth1 commonly called the ,veil1 which is to be used after the ,communion1 should not be spread upon the fair white linen cloth which covers the ,table1 nor used to cover the ,elements before the ,communion4 ,in order to place the ,bread and ,wine on the ,table1 which must be done at this time1 and not before1 the ,priest should have them at hand in another place4 ,this is usually the ,credence-table1 or some shelf near to the altar4 ,he places them as he did the alms1 humbly1 as an offering1 and so much of each as he judges approximately sufficient for the communion of himself and the people4 ,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 offered4 ,he may1 therefore1 if he should think the entire contents of the ,flagon likely to be required for ,communion1 offer the ,wine in that vessel4 ,the usage1 however1 of pouring a portion of the ,wine into the chalice 7as was directed in the ,prayer-,book of #aedi71 and placing the chalice on the table without the flagon1 has been generally maintained1 though this pouring forms no part of the rubrical directions of our ,liturgy1 either here or at any other period of the service4 ,this usage is properly associated also with the primitive custom 7prescribed to be used in #aedi7 of 'putting thereto a little pure and clean water4' ,the preparatory action of mixing water with the wine 7besides being connected with the original ,act of ,institution71 was undoubtedly the custom of the time when this ,church and ,realm received the order of ministering the ,sacrament1 and it has never been prohibited in the ,prayer-,book4 ,the practice is1 therefore1 a performance of the ,ordination vow of the ,english ,priesthood1 so to minister the ,sacraments as the ,lord hath commanded1 and as this ,church and ,realm hath received the same1 according to the ,commandments of ,god4 ,a few drops of water are sufficient for compliance with the usage1 and in no case should the quantity of water exceed one third of the whole4 ,if the chalice is not fitted with a cover1 some substitute for a cover should be placed upon it2 a small1 square piece of linen1 stiffened with cardboard1 is sometimes used for this purpose4 ,it is desirable that the ,priest should1 as a general rule1 consecrate all the ,bread and ,wine that he offers4 ,and in judging the quantity1 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 ,communion2 so on the other hand1 the error of consecrating too little is to be deprecated1 as necessitating a second consecration1 and thereby breaking the continuity of the service4 ,many such points in the service are left without direction1 or with inconsistent directions1 in consequence of the old ,liturgical order having been so broken and distorted in the revision of #aeeb1 that subsequent revision has been1 and probably will be1 unsuccessful in removing the inconsistencies4 #ajd4 ,if there be no alms or oblations1 then shall the words of accepting our alms and oblations be left out unsaid4 #aje4 ,when the ,minister giveth warning for the celebration of the holy ,communion1 7which he shall always do upon the ,sunday1 or some ,holy-day1 immediately preceding71 after the ,sermon or ,homily ended1 he shall read this ,exhortation following1 ,dearly beloved1 on1 c4 #ajf4 ,or1 in case he shall see the people negligent to come to the holy ,communion1 instead of the former1 he shall use this ,exhortation1 ,dearly beloved brethren1 on1 c4 ,these exhortations are in anticipation of ,communions on subsequent occasions1 and are clearly distinct from the notice of ,communion directed1 in the rubric after the creed1 to be given before the sermon1 since they must come after the sermon4 ,it is very difficult to say whether they should be read before or after the offertory and prayer for the ,church ,militant4 ,probably it was intended to group them generally with the sermon1 without disturbing the offertory and prayer for the ,church ,militant4 ,we have here an example of inconsistency in the rubrics of our ,communion ,office referred to in the comment on the last rubric1 and which is caused by successive attempts at patching 7instead of revoking7 the alterations made at the revision of #aeeb4 ,these two exhortations1 with the third1 which is appointed for use on the occasion of ,communion1 form a great feature of the ,english rite1 but are more appropriate when ,communions are rare1 than when they are frequent4 ,it is1 indeed1 somewhat inconsistent to use a prospective exhortation on the occasion of the ,communion4 ,it is possible that the expression 'warning' may be taken to except cases where the ,minister does not consider unusual mention to be imperatively necessary1 and at any rate to apply only where notice is given before the sermon4 #ajg4 ,at the time of the celebration of the ,communion1 the ,communicants being conveniently placed for the receiving of the holy ,sacrament1 the ,priest shall say this ,exhortation1 ,dearly beloved in the ,lord1 c4 ,the rubric seems to direct a change of place to be made by the communicants1 and indicates1 not the general withdrawal of the rest of the congregation1 but the separation of the intending communicants into a part of the church by themselves1 after the precedent of the ,prayer-,book of #aedi1 which appoints that 'they shall tarry still in the quire1 or in some other convenient place nigh to the quire4' ,such a re-disposition of the congregation requires time1 and would be the opportunity for the retirement of children1 or other persons1 who may be unable 7especially when a sermon has been preached7 to stay for the whole service4 ,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 occasion1 and with the orderly reception of the ,communion4 ,this exhortation gives opportunity for intending communicants to reconsider their 'mind to come' on that occasion3 it throws upon their consciences with accumulated force the individual responsibility of coming to the ,lord's ,table1 which the relaxation of discipline1 and the removal of compulsory confession1 had rendered doubly important3 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 ,table1 they have no alternative but to abstain4 #ajh4 ,then shall the ,priest say to them that come to receive the holy ,communion1 ,ye that do truly1 c4 ,the limitation of this invitation 'to those that come to receive the ,holy ,communion1' is consistent with the presence of others1 and the possible retirement of some of those who 7previously to hearing the exhortation7 were minded to come1 to a part of the church not occupied by communicants4 #aji4 ,then shall this general ,confession be made1 in the name of all those that are minded to receive the holy ,communion1 by one of the ,ministers2 both he and all the people kneeling humbly upon their knees1 and saying1 ,almighty ,god1 c4 ,this rubric makes it clear that the ,confession is primarily intended for those who are about to communicate1 though it does not exclude others from joining in it4 ,with regard to the manner of making the confession1 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 ,communion1 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 book4 ,it was therefore essential that their leader should say it slowly and audibly1 if they were to join in it at all4 ,it cannot be said that this reason has wholly disappeared now2 while even for persons of high education1 so solemn and suggestive a devotion requires all the assistance of ample time1 and facility of hearing1 that they may join in it devoutly and deliberately4 ,the retaining the words 'one of the ,ministers1' from the older form of the rubric1 implies that if the celebrant have assistants one of them may lead the confession4 ,and though it may no longer be read by one of the communicant congregation 7as it formerly might7 still a lay-clerk at the altar is not absolutely excluded4 ,in any case the celebrant1 even though not leading the confession1 is to kneel4 #aaj4 ,then shall the ,priest 7or the ,bishop1 being present17 stand up1 and turning himself to the people1 pronounce this ,absolution1 ,almighty ,god1 c4 ',the ,bishop' means the bishop of the diocese1 or other bishop acting in his stead4 ,the words 'stand up1' imply that the celebrant has been kneeling for the confession4 #aaa4 ,then shall the ,priest say4 ,hear what1 c4 #aab4 ,after which the ,priest shall proceed1 saying1 ,lift up1 c4 ,there is authority of ancient custom 7though there is no direction for so doing in the rubric7 for the ,priest to open his arms1 and raise his hands1 while pronouncing the words ',lift up your hearts1' which are to be said facing the people4 #aac4 ,then shall the ,priest turn to the ,lord's ,table1 and say1 ,it is very1 c4 ,the ,priest up to this point has been 'turning to the people' in accordance with the rubric of the ,absolution4 ,he must now turn to the ,lord's ,table4 #aad4 ,these words ,holy ,father must be omitted on ,trinity-,sunday4 #aae4 ,here shall follow the ,proper ,preface1 according to the time1 if there be any specially appointed3 or else immediately shall follow1 ,therefore1 c4 #aaf4 ,after each of which ,prefaces shall immediately be sung or said4 ,therefore1 c4 ,a comparison with the ,books of #aedi and #aeeb shews that the time at which the people should join in is at the words ',holy1 c4' #aag4 ,then shall the ,priest1 kneeling down at the ,lord's ,table1 say in the name of all them that shall receive the ,communion this ,prayer following1 ,we do not presume1 c4 ,the ,priest is assumed to be at the ,lord's ,table1 to which he had previously turned1 and is merely directed to kneel down where he is4 #aah4 ,when the ,priest1 standing before the ,table1 hath so ordered the ,bread and ,wine1 that he may with the more readiness and decency break the ,bread before the people1 and take the ,cup into his hands1 he shall say the ,prayer of ,consecration1 as followeth1 ,almighty ,god1 c4 ,the expression 'standing before the ,table1' is to be rightly understood by observing that the emphatic word in it is 'standing4' ,the intention of the framers of this direction was to put an end to the previous posture of kneeling directed in the preceding rubric1 and to direct the priest to stand during the consecration4 ,the word 'before' evidently implies a position in front of the ,table1 and excludes the end1 whichever way the ,table might be placed4 ,the ordering the ,bread and ,wine for the manual acts of consecration1 might include the pouring of some of the wine from the flagon into the chalice 7if not previously done72 also the separation of a part of the bread from the remainder which the ,priest does not now intend to consecrate1 and pre-eminently the arranging conveniently the individual piece to be broken during the consecration4 ,the expression 'before the people' in this rubric1 means simply in the presence of the people4 ,it was proposed by ,baxter1 at the ,savoy ,conference1 to direct the ,bread to be broken in the sight of the people4 ,the framers of the rubric seem to have rejected the latter part of this proposal1 and to have thought it sufficient to direct it to be done in the presence of the people1 irrespective of their being able actually to see it4 ,any breaking the ,bread at this period of the service was then a novelty1 and is now peculiar to the ,english ,liturgy4 ,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 itself1 as recorded in the ,synoptic ,gospels1 and this part of their proposal was conceded by the bishops and the revisers1 as not inconsistent with the ancient usage of touching the ,bread at this period of the service as if breaking it4 ,the acts of reverence of the ,priest1 during and after consecration1 according to the old ,english use 7as may be plainly seen in the rubrics of the ,sarum ,missal7 consisted not in bending the knee1 but in bowing the head and body4 ,the custom of elevating the consecrated ,elements was probably connected with the ,jewish heave-offering1 and its idea of heavenward oblation4 ,it was directed by the most ancient ,liturgies1 but was expressly prohibited in the ,prayer-,book of #aedi4 ,this prohibition1 however1 was withdrawn in #aeeb4 ,the elevation cannot therefore be unlawful1 though certainly it is not obligatory4 ,the ancient rubric of ,sarum gives1 as a first alternative respecting the height of elevation of the chalice1 that it should be raised to the height of the breast4 ,and this1 therefore1 would be a sufficient compliance with ancient custom4 ,there seems to be no reason for pronouncing the words of ,institution in a different voice from the rest of the ,prayer4 ,see note e1 p4 #bh4 #aai4 99 ,here the ,priest is to take the ,paten into his hands3 #abj4 ,and here to break the ,bread3 #aba4 ,and here to lay his hand upon all the ,bread4 #abb4 ,here he is to take the ,cup into his hand3 #abc4 ,and here to lay his hand upon every vessel 7be it ,chalice or ,flagon7 in which there is any ,wine to be consecrated4 ,the direction of the ,priest to 'lay his hand upon all the ,bread and every vessel1' 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 acts4 ,it is better not to consecrate wine in the flagon 7though the rubric permits it7 except in the emergency of having only one chalice1 and a very large number of communicants4 ,even in that case1 a second consecration in the chalice would perhaps be preferable4 #abd4 ,then shall the ,minister first receive the ,communion in both kinds himself1 and then proceed to deliver the same to the ,bishops1 ,priests1 and ,deacons1 in like manner1 7if any be present17 and after that to the people also in order1 into their hands1 all meekly kneeling4 ,and1 when he delivereth the ,bread to any one he shall say1 ,the ,body1 c4 ,this rubric1 with the ,twenty-first ,canon1 obliges the celebrant to receive the ,communion every time that he celebrates1 even if he shall do so more than once in the same day4 ,he does so as a part of the sacrificial action1 which is not complete unless a portion of the sacrifice is consumed by the offering ,priest4 ,for this reason he communicates himself1 standing1 as distinct from the congregation1 and completing the essentials of the ,sacrifice in his priestly character4 ,as he is not ministering to others when communicating himself1 he should not speak audibly in so doing4 ,he is to deliver the ,sacrament first of all to the ,clergy assisting in the service1 beginning with the ,gospeller and ,epistoler1 in accordance with the reason assigned in the rubric of #aedi for so doing1 viz4 that they may be ready to help the chief minister4 ,the order of communicating the rest of the ,clergy1 and the lay congregation1 would be as follows3--#a4 ,to the ,metropolitan of the ,province 7if present74 #b4 ,to the ,bishop of the ,diocese 7if present74 #c4 ,to other ,metropolitans and ,bishops 7if present71 in the order of their seniority of consecration respectively4 #d4 ,priests or ,deacons4 #e4 ,lay choristers1 and #f4 ,the rest of the laity4 ',in like manner' means 'in both kinds4' ',in order4' ,these words may refer to the distinction of sexes1 as in the ,clementine ,liturgy1f or more generally to the usage of taking the ,sacrament to the people in their places in the choir1 in contrast with the present usage of coming up to the altar-step4 ,at all events1 here is no recognition of the practice of communicating by railsful4 ',into their hands4' ,it was prescribed in the ,prayer-,book of #aedi1 that1 although it be read in ancient writers that the people1 many years past1 received at the ,priest's hands the ,sacrament of the ,body of ,christ in their own hands1 and no commandment of ,christ to the contrary3 yet for as much as they many times conveyed the same secretly away1 kept it with them1 and diversely abused it to superstition and wickedness3 lest any such thing hereafter should be attempted1 and that a uniformity might be used throughout the whole realm1 it is thought convenient the people commonly receive the ,sacrament of ,christ's body in their mouths at the ,priest's hand4 ,in #aeeb1 the manner of receiving was again put back to the use of the hands1 and this has been continued since1 so that the receiving in the mouth is unrubrical now4g ,whatever be the manner of holding out the hands for the purpose of reception1 the ,sacrament should1 in order to avoid the possibility of accident1 be placed firmly and safely in the hands of the recipient1 and not merely offered to be accepted with the fingers4 ,the words 'meekly kneeling' in this rubric exclude prostration1 which is not kneeling4 ,the expression 'to anyone1' coupled with the use of the singular number in the address to the recipient1 obliges the ,priest to repeat the words of administration in delivering the ,sacrament to each communicant separately4 ,the rubric is not clear on the point1 whether the ,priest should give the ,sacrament of the ,body as soon as he has pronounced the words ',the ,body of our ,lord ,jesus ,christ1' 7when the communicant may be supposed to have made an act of faith in the mystery of the ,sacrament17 or whether he should give it at the end of the whole of the first sentence of administration1 as he says the word ',take4' ,at all events1 he should not wait until he has completed the second sentence4 ,the words of administration should be distinctly pronounced1 so as to be audible to the communicant4 ,see note e1 p4 #bh4 #abe4 ,and the ,minister that delivereth the ,cup to any one shall say1 ,the ,blood1 c4 ,although the word ',minister' is used for priest in the preceding rubric and elsewhere1 yet in this place it implies an important distinction between a ,priest and a ,deacon1 the latter being forbidden by ancient ,canons of the ,church to deliver the ,bread4 ,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 ,communion1 this help must be confined to the distribution of the ,wine4 ,the rubric for the delivery of the species of ,bread 7directing it to be given into the hands of the communicants71 seems to govern generally the administration of the ,cup1 though the words 'into their hands' do not occur in this rubric4 ,thus1 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 it4 ,but in no case should the communicant abstain from using the hands at all1 unless absolutely disabled from doing so4 ,it is to be noted that the directions of the rubrics on the subject of the administration of the ,sacrament1 are intended for the guidance of the ,priest4 ,no similar details are specified for the acts of the communicants4 ,hence the celebrant will use a wise discretion in not enforcing exact uniformity in the mode of reception adopted by individuals1 provided it be reverent1 and does not endanger the safety of the ,sacrament4 ,there seems to be no warrant1 in the ,english use1 for making the sign of the cross with the consecrated species1 paten1 or chalice1 in front of the communicant1 at the moment of administration4 ,at the end of the words of administration provided for the celebrant at the moment of his own ,communion1 in the old ,sarum rite1 occurs the formula ' ,in ,nomine ,patris1' c41 and the sign of the ,cross was directed to be made with the ,body of the ,lord4 ,a similar direction was given for the chalice1 which the ,priest was at that moment holding in his hands4 ,but this formula does not seem to have been used in communicating the people4 ,if the sign of the cross had been intended to be used in the ,order of ,communion of #aedh 7the first formula of administration in ,english71 we may certainly presume that it would have been notified or printed as a guide1 as it is in the ,book of #aedi1 in the ,prayer of ,consecration1 and in the ,blessing of the ,marriage ,service4 ,but no such guide is to be found1 either there1 or in any subsequent formula of administration2 nor does there seem to be any ancient precedent or tradition for its use in that place4 ,moreover1 there is a risk attending the practice1 especially in the case of a large chalice nearly full of wine4 #abf4 ,if the consecrated ,bread or ,wine be all spent before all have communicated1 the ,priest is to consecrate more according to the ,form before prescribed3 beginning at ,our ,saviour ,christ in the same night1 c4 for the blessing of the ,bread2 and at ,likewise after ,supper1 c4 for the blessing of the ,cup4 ,the necessity for consecrating more of the species of ,bread can almost invariably be avoided by subdividing what is already consecrated4 #abg4 ,when all have communicated1 the ,minister shall return to the ,lord's ,table1 and reverently place upon it what remaineth of the consecrated ,elements1 covering the same with a fair linen cloth4 ,the direction is express to place 'what remaineth of the consecrated elements' upon the ,lord's ,table4 ,the ,priest is1 therefore1 not at liberty to consume what remains at this period of the service4 ,in arranging 'what remaineth of the consecrated elements1' the cover previously used1 and not the paten1 should be placed upon the chalice4 ,the fair linen cloth1 or veil1 should be large enough to cover thoroughly the whole of both chalice and paten1 when the paten is placed in front of the chalice4 ,it should be observed1 that the employment of the word 'linen' excludes a fabric of other material1 such as silk or cotton4 #abh4 ,then shall the ,priest say the ,lord's ,prayer1 the people repeating after him every ,petition4 #abi4 ,after shall be said as followeth1 ,o ,lord and1 c4 #acj4 ,or this1 ,almighty and1 c4 #aca4 ,then shall be said or sung1 ,glory be to ,god1 c4 ,the ,gloria in ,excelsis1 as it originally stood at the beginning of the office1 in the ,prayer-,book of #aedi1 being an opening ,act of ,praise1 was sung by the ,priest and ,clerks while the people were standing4 ,in its altered position1 it may be regarded rather as a prayer4 ,it seems reasonable that when it is sung in a choral celebration1 the people should stand1 as for an ,act of ,praise2 and that when it is said without music1 and in a plain celebration1 the people may treat it chiefly as a prayer1 and so kneel4 #acb4 ,then the ,priest 7or ,bishop if he be present7 shall let them depart with this ,blessing4 ,for the meaning of the expression 'or bishop if he be present1' see the note on rubric ,no4 #aaj1 p4 #ce4 ,the words 'let them depart' imply that the congregation are not to dismiss themselves previously4 ,archbishop ,grindal1 in his injunctions to the ,province of ,york in #aega1 forbad the ,minister to pause or stay between the ,morning ,prayer1 ,litany1 and ,communion1 and directed him to continue and say them1 c41 without any intermission1 to the intent that the people may continue together in prayer and hearing the word of ,god1 and not depart out of the ,church during all the time of the whole ,divine ,service4 ,the whole of the ,blessing1 including ',the peace of ,god1' c41 should be pronounced turning to the people4 ,the custom of reading ,st4 ,john i4 #a-ac aloud at the altar after the service is ended1 adopted from the ,roman ,missal1 has lately been introduced in some churches4 ,such public use of this ,scripture has no authority1 and is in direct opposition to the ancient ,english custom of the ,priest reciting it privately1 on his way to the sacristy4 #acc4 ,collects to be said after the ,offertory1 when there is no ,communion1 every such day one or more2 and the same may be said also1 as often as occasion shall serve1 after the ,collects either of ,morning or ,evening ,prayer1 ,communion1 or ,litany1 by the discretion of the ,minister4 #acd4 ,upon the ,sundays and other ,holy-days 7if there be no ,communion7 shall be said all that is appointed at the ,communion1 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 rehearsed1 concluding with the ,blessing4 #ace4 ,and there shall be no celebration of the ,lord's ,supper1 except there be a convenient number to communicate with the ,priest1 according to his discretion4 #acf4 ,and if there be not above twenty persons in the ,parish of discretion to receive the ,communion2 yet there shall be no ,communion1 except four 7or three at the least7 communicate with the ,priest4 ,in considering the operation of the two last rubrics1 it must be remembered--,i4 ,that the ,prayer-,book gives the ,curate no authority to dismiss non-communicants4--#b4 ,that the system of separating the communicants from the rest of the congregation1 which underlies the rubrics in the earlier part of the office1 has generally ceased to be observed4--#c4 ,that the order for signifying the names of intending communicants1 at least some time the day before1 has fallen into abeyance4--#d4 ,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 respect4 ,the ,curate1 therefore1 has no means of obtaining information whereon to exercise the discretion to which this rubric refers4 ,it may happen that there being more than three or four in the church when he begins the ,service1 some may depart before ,communion4 ,if there be fewer1 some may arrive later with the intention of communicating4 ,in short1 he cannot be certain whether or not the number of communicants be below the minimum until he has communicated himself4h ,it seems then that the utmost he can do1 in order to comply with this part of the rubric1 is to avoid any deliberate promoting of ,solitary ,communion1 or nearly ,solitary ,communion4 ,in accordance with the general protest of this rubric against ,solitary ,communion of the ,priest1 he should1 at all celebrations1 be very careful to allow ample time for the people to present themselves for ,communion1 not beginning the ,lord's ,prayer until it is quite evident that none who intend to communicate remain without having done so4 #acg4 ,and in ,cathedral and ,collegiate ,churches1 and ,colleges1 where there are many ,priests and ,deacons1 they shall all receive the ,communion with the ,priest every ,sunday at the least1 except they have a reasonable cause to the contrary4 ,this rubric affords no ground for the opinion that ,communions should not be more frequent than weekly4 ,the direction that the ,clergy when numerous should all receive the ,communion every ,sunday at the least1 so far from debarring them or any one else from the privilege of more frequent ,communions1 implies that a weekly ,communion is the lowest standard in such cases4 ,any other principle of interpreting the words 'at the least1' in this and in the later paragraph of this rubric 7where the laity are required to receive three times in the year at the least71 would involve a prohibition to the laity against receiving more than three times in the year4 ,bishop ,cosin was of opinion that when the ,church enjoined her ,priests and ,deacons to communicate every ,sunday at least1 she supposed it ought and should be done by them oftener4 ,and from hence was it that the ,collects1 ,epistles1 and ,gospels were appointed upon the ,sundays and ,holy-days1 and a rubric made at the beginning of the ,service ,book for the ,collects1 ,epistles1 and ,gospels to serve all the week-days1 that were used on the ,sunday--that is1 at any time when there is a ,communion on the week-day4 ,and1 certainly1 though it be no fault to read the ,collects1 ,epistles1 and ,gospels either upon ,sundays or week-days2 yet to read them1 and not to go on with the ,communion1 is contrary to the intent of our ,church1 that1 if there were any company1 intended a ,communion every day1 for the continuing of the daily sacrifice in the ,church1 ever used till ,calvinism sprung up1 and leaped over into ,england4i ,it was a principle affirmed by ,hooker and ,archbishop ,laud as well as by ,bishop ,cosin1 and still later by ,archbishop ,sheldon in #afgj1 that the practice of cathedrals or mother churches was intended to be a pattern for that of parochial churches4 ,wherever1 therefore1 the ,clergy form a company sufficient for communion they ought not to communicate less often than every ,sunday1 and may well do so oftener1 even daily2 and wherever a company of communicant laity desire a like privilege1 they are not debarred from it by this rubric4 #ach4 ,and to take away all occasion of dissension1 and superstition1 which any person hath or might have concerning the ,bread and ,wine1 it shall suffice that the ,bread be such as is usual to be eaten2 but the best and purest ,wheat ,bread that conveniently may be gotten4 ,the words 'shall suffice' do not exclude a higher alternative1 as may be seen in the rubric of administration of ,baptism to ,infants1 where they are employed in the recognition of the validity of baptism by pouring1 though it is not equally significant with1 and certainly is not exclusive of1 baptism by dipping4 ,the true meaning is expanded in the corresponding rubric of the ,scottish ,liturgy of #afcg3--,though it be lawful to have wafer bread1 it shall suffice that the bread be such as is usual2 yet the best and purest wheat bread that conveniently may be gotten4 ,this is more strongly expressed by ,bishop ,cosin1 in his comment on the similar rubric in the ,prayer-,book of #afjd3--;,it is not here commanded that no unleavened or wafer bread be used1 but it is said only that the other bread shall suffice4 ,so that1 though there was no necessity1 yet there was a liberty still reserved of using wafer bread1 which was continued in divers churches of the kingdom and ,westminster for one7 till the #agth of ,king ,charles4j ,the first use of the common bread was begun by ,farel and ,viret at ,geneva1 in #aech1 which so offended the people there1 and their neighbours at ,lausanne and ,berne 7who had called a synod about it71 that both ,farel and ,viret and ,calvin and all were banished for it from the town2 where afterwards1 the wafer bread being restored1 ,calvin thought fit to continue it1 and so it is at this day4 ,the rubric insists that great care should be taken in the selection of the bread2 wherefore the ,curate and ,church-wardens should not be content with the first bread that comes to hand4 ,indeed1 the ordinary bread of commerce scarcely comes up to the standard of excellence and purity here required4 ,there is no mention of any corresponding care about the wine4 ,but considerations of reverence obviously demand a similar standard of excellence and purity2 and it is much to be wished that more attention were paid to this point4 ,the thick and syrupy wines1 commonly made up for this sacred use1 are undesirable2 on the other hand1 unfermented grape juice is not wine4k #aci4 ,and if any of the ,bread and ,wine remain unconsecrated1 the ,curate shall have it to his own use3 but if any remain of that which was consecrated1 it shall not be carried out of the ,church1 but the ,priest and such other of the ,communicants as he shall then call unto him1 shall1 immediately after the ,blessing1 reverently eat and drink the same4 ,this rubric provides for the reverent consumption of the consecrated species4 ,the direction to drink the ,wine1 as well as to eat the ,bread1 reverently1 is imperative to compel the consumption of the ,wine1 as well as of the ,bread4 ,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 assistance4 ,but if it should happen that he finds it necessary to call to him other communicants for the purpose of consuming a considerable surplus1 the word 'reverently' implies that they should receive it in the same posture in which they communicated4 ,the prohibition against carrying the unconsumed remainder of the consecrated elements out of church involves the cleansing the vessels in church4 ,this should be done by the ,priest himself4 ,although the ,service has been concluded1 the people are not required to withdraw immediately3 indeed1 if all left immediately after the blessing1 the ,priest could not call unto him any of them for the purpose of consuming the remainder of the consecrated elements4 ,the method of cleansing1 which is really intended to ensure the entire consumption of all that remains1 is not prescribed1 and the word 'reverently' leaves much to the discretion of the ,priest1 while it certainly applies as much to his demeanour as to that of the people4l #adj4 ,the ,bread and ,wine for the ,communion shall be provided by the ,curate and the ,church-wardens at the charges of the ,parish4 #ada4 ,and note1 that every ,parishioner shall communicate at the least three times in the year1 of which ,easter to be one4 ,and yearly at ,easter every ,parishioner shall reckon with the ,parson1 ,vicar1 or ,curate1 or his or their ,deputy or ,deputies2 and pay to them or him all ,ecclesiastical ,duties1 accustomably due1 then and at that time to be paid4 #adb4 ,after the ,divine ,service ended1 the money given at the ,offertory shall be disposed of to such pious and charitable uses1 as the ,minister and ,church-wardens shall think fit4 ,wherein if they disagree1 it shall be disposed of as the ,ordinary shall appoint4 #adc4 ,whereas it is ordained in this ,office for the ,administration of the ,lord's ,supper1 that the ,communicants should receive the same kneeling2 c4 ,,the ,,ministration ,,of ,,publick ,,baptism ,,of ,,infants1 ,,to ,,be ,,used ,,in ,,the ,,church4 #add4 ,the people are to be admonished1 that it is most convenient that ,baptism should not be administered but upon ,sundays1 and other ,holy-days1 when the most number of people come together2 as well for that the ,congregation there present may testify the receiving of them that be newly baptized into the number of ,christ's ,church2 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 ,baptism4 ,for which cause also it is expedient that ,baptism be ministered in the vulgar tongue4 ,nevertheless1 7if necessity so require17 ,children may be baptized upon any other day4 ,the main object of the rubric is that there should be a good congregation2 and in preferring ',sundays and other ,holydays' to other days1 because 'the most number of people' then 'come together1' the rubric implies that some come together on all days1 viz41 to daily ,morning and ,evening ,prayer4 #ade4 ,and note1 that there shall be for every ,male-child to be baptized two ,godfathers and one ,godmother2 and for every ,female1 one ,godfather and two ,godmothers4 ,the twenty-ninth canon of #afjc forbade parents1 that is fathers1 to be godfathers for their own children2 but this prohibition was abolished by the ,convocation of ,canterbury in #ahfe1 though the amended canon has not yet received the sanction of the ,crown4 ,so that the law on the subject has been for sixteen years in a state of transition1 and a custom of admitting fathers to be godfathers for their children is growing up4 #adf4 ,when there are ,children to be baptized1 the ,parents shall give knowledge thereof over night1 or in the morning before the beginning of ,morning ,prayer1 to the ,curate4 ,and then the ,godfathers and ,godmothers1 and the people with the ,children1 must be ready at the ,font1 either immediately after the last ,lesson at ,morning ,prayer1 or else immediately after the last ,lesson at ,evening ,prayer1 as the ,curate by his discretion shall appoint4 ,and the ,priest coming to the ,font1 7which is then to be filled with pure ,water17 and standing there1 shall say1 ,hath this child1 c4 ,the use of the word ',priest' here should not be taken to exclude the ministration of a ,deacon in the absence of the ,priest1 inasmuch as the ,ordination ,service empowers a ,deacon to baptize4 ,but it seems to exclude the ministration of a ,deacon in the presence of the ,priest4 ,the font should be filled immediately before the ,baptism1 so that the water may be pure and fresh4 ,the official dress for the ,priest is a surplice and a stole4 ,it is the custom of some ,churches to use a shell for pouring water on the child2 and it ensures the application of sufficient water4 ,it is convenient1 besides adding to the dignity of the ,sacrament1 that when it is ministered according to the rubric at ,morning or ,evening ,prayer1 the ,priest should be attended to the font by two or more of the choir1 who will hand him the shell1 or napkin1 or hold the book when required4 #adg4 ,if they answer1 ,no3 ,then shall the ,priest proceed as followeth4 ,dearly beloved1 c4 #adh4 ,then shall the ,priest say1 ,let us pray4 ,at the words ',let us pray1' the general congregation1 as well as those immediately concerned in the ,baptism1 should kneel1 the ,priest continuing to stand4 ,the ,collects1 ',almighty and ,everlasting ,god1' and ',almighty and ,immortal ,god1' should be said by the ,priest only1 the people saying ',amen4' #adi4 ,then shall the people stand up1 and the ,priest shall say1 ,hear the words1 c4 #aej4 ,after the ,gospel is read1 the ,minister shall make this brief ,exhortation upon the words of the ,gospel4 ,beloved1 ye hear1 c4 #aea4 ,then shall the ,priest speak unto the ,godfathers and ,godmothers on this wise4 ,dearly beloved1 c4 #aeb4 ,then shall the ,priest say1 ,o merciful ,god1 c4 ,in the ,book of #aedi the ,sign of the ,cross was directed to be made in the water at the words ',sanctify this fountain of ,baptism1' which correspond to and are in substance restored by the words ',sanctify this water' in this prayer1 introduced in the revision of #affb4 ,it seems therefore admissible to restore also the act of blessing which formerly accompanied the words now restored in substance4 #aec4 ,then the ,priest shall take the ,child into his hands1 and shall say to the ,godfathers and ,godmothers1 ,name this ,child4 #aed4 ,and then naming it after them 7if they shall certify him that the ,child may well endure it7 he shall dip it in the ,water discreetly and warily1 saying1 ,n4 ,i baptize thee1 c4 #aee4 ,but if they certify that the ,child is weak1 it shall suffice to pour ,water upon it1 saying the foresaid words4 ,n4 ,i baptize thee1 c4 ,whereas in other parts of the offices of ,baptism the ,minister is specially directed to ask certain questions of the sponsors1 but is not so directed here1 it may be concluded that he is not under obligation to volunteer the inquiry whether or not the child be weak2 but may baptize in the usual way by pouring1 unless the sponsors request him to baptize by dipping4 ,and practically1 notice of such request should be given previously1 in order that proper preparation should be made4 #aef4 ,then the ,priest shall say4 ,we receive1 c4 #aeg4 99 ,here the ,priest shall make a ,cross upon the ,child's forehead4 ,the ancient custom was to make the cross on the child's forehead with the thumb4 ,no water should be used4 #aeh4 ,then shall the ,priest say4 ,seeing now1 c4 ,although all direction for the disposal of the child is omitted1 it stands to reason that the ,minister must give back the child1 and care should be taken to give it to a sponsor1 and not to a nurse4 #aei4 ,then shall be said1 all kneeling2 ,our ,father1 c4 #afj4 ,then shall the ,priest say4 ,we yield ,thee1 c4 #afa4 ,then1 all standing up1 the ,priest shall say to the ,godfathers and ,godmothers this ,exhortation following4 ,forasmuch1 c4 #afb4 ,then shall he add and say1 ,ye are to1 c4 #afc4 ,it is certain1 by ,god's ,word1 that ,children which are baptized1 dying before they commit actual sin1 are undoubtedly saved4 #afd4 ,to take away all scruple concerning the use of the sign of the ,cross in ,baptism2 the true explication thereof1 and the just reasons for the retaining of it1 may be seen in the xxxth ,canon1 first published in the ,year ,,mdciv4 ,,the ,,ministration ,,of ,,private ,,baptism ,,of ,,children ,,in ,,houses4 #afe4 ,the ,curates of every ,parish shall often admonish the people1 that they defer not the ,baptism of their ,children longer than the first or second ,sunday next after their birth1 or other ,holy-day falling between1 unless upon a great and reasonable cause1 to be approved by the ,curate4 #aff4 ,and also they shall warn them1 that without like great cause and necessity they procure not their ,children to be baptized at home in their houses4 ,but when need shall compel them so to do1 then ,baptism shall be administered on this fashion3 #afg4 ,first1 let the ,minister of the ,parish 7or1 in his absence1 any other lawful ,minister that can be procured7 with them that are present call upon ,god1 and say the ,lord's ,prayer1 and so many of the ,collects appointed to be said before in the ,form of ,publick ,baptism1 as the time and present exigence will suffer4 ,and then1 the ,child being named by some one that is present1 the ,minister shall pour ,water upon it1 saying these words2 ,n4 ,i baptize thee1 c4 ,bishop ,cosin observes3 ,it is not here said what shall be done in case a lawful ,minister cannot be found2 or whether the child ought to be baptized again1 or no1 when only a midwife1 or some other such1 hath baptized it before4 ,according to the ancient custom of the church1 recognized and affirmed in the case of ,mastin v4 ,estcott 7#ahda71 a child baptized by a layman is validly baptized4 ,it follows1 that though ,baptism by any other than a ,bishop1 ,priest1 or ,deacon is discouraged1 and is only excusable in extreme necessity1 the ,sacrament should not be repeated4 ,in selecting the ,collects for use after the ,lord's ,prayer1 the ,minister should be careful to prefer those which would not be used in the church1 when the child 7if it afterwards live7 is brought into the church4 ,he will therefore say 7if time and present exigence will suffer7 the ,collects beginning1 ,almighty everlasting ,god1 who of ,thy great mercy1 c4 ,almighty and ,immortal ,god1 the aid of all that need1 c4 ,o merciful ,god1 grant that the old ,adam1 c4 ,almighty ever-living ,god1 c41 which last ,collect should always be used1 except in a case of extremest urgency4 #afh4 ,then1 all kneeling down1 the ,minister shall give thanks unto ,god1 and say1 ,we yield ,thee1 c4 #afi4 ,and let them not doubt1 but that the ,child so baptized is lawfully and sufficiently baptized1 and ought not to be baptized again4 ,,the ,,receiving ,,of ,,the ,,child ,,in ,,the ,,church4 #agj4 ,yet nevertheless1 if the ,child1 which is after this sort baptized1 do afterward live1 it is expedient that it be brought into the ,church1 to the intent that1 if the ,minister of the same ,parish did himself baptize that ,child1 the ,congregation may be certified of the true ,form of ,baptism1 by him privately before used3 ,in which case he shall say thus1 ,i certify you1 c4 #aga4 ,but if the ,child were baptized by any other lawful ,minister1 then the ,minister of the ,parish1 where the ,child was born or christened1 shall examine and try whether the ,child be lawfully baptized1 or no4 ,in which case1 if those that bring any ,child to the ,church do answer1 that the same ,child is already baptized1 then shall the ,minister examine them further1 saying1 ,by whom1 c4 #agb4 ,and if the ,minister shall find by the answers of such as bring the ,child1 that all things were done as they ought to be2 then shall not he christen the ,child again1 but shall receive him as one of the flock of true christian people1 saying thus1 ,i certify you1 c4 #agc4 ,after the ,gospel is read1 the ,minister shall make this brief ,exhortation upon the words of the ,gospel4 ,beloved1 ye hear1 c4 #agd4 ,then shall the ,priest demand the ,name of the ,child2 which being by the ,godfathers and ,godmothers pronounced1 the ,minister shall say1 ,dost thou1 c4 #age4 ,then the ,priest shall say1 ,we receive1 c4 #agf4 ,here the ,priest shall make a ,cross upon the ,child's forehead4 #agg4 ,then shall the ,priest say1 ,seeing now1 c4 #agh4 ,then shall the ,priest say1 ,we yield ,thee1 c4 #agi4 ,then1 all standing up1 the ,minister shall make this ,exhortation to the ,godfathers and ,godmothers4 ,forasmuch1 c4 ,the final exhortation in the ,office of ,public ,baptism was probably omitted here by an oversight1 and should be used4 #ahj4 ,but if they which bring the ,infant to the ,church do make such uncertain answers to the ,priest's questions1 as that it cannot appear that the ,child was baptized with ,water1 ,in the ,name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 7which are essential parts of ,baptism17 then let the ,priest baptize it in the form before appointed for ,publick ,baptism of ,infants2 saving that at the dipping of the ,child in the ,font1 he shall use this form of words4 ,if thou art not1 c4 ,it seems very difficult1 if not impossible1 to combine properly the ,office for ,public ,baptism with that for the reception of infants brought to church after having been privately baptized4 ,but if it must be attempted 7and in large parishes it is difficult to avoid it71 the ,office of ,public ,baptism should be used1 with the interposition 7immediately after the reception of the infants then baptized7 of the inquiries and certificates of the children privately baptized1 and of their reception into the ,church4 ,the ,office of ,public ,baptism can be taken up again at the words1 ',seeing now1 dearly beloved brethren1' and continued to the end4 ,,the ,,ministration ,,of ,,baptism ,,to ,,such ,,as ,,are ,,of ,,riper ,,years1 ,,and ,,able ,,to ,,answer ,,for ,,themselves4 #aha4 ,when any such persons1 as are of riper years1 are to be baptized1 timely notice shall be given to the ,bishop1 or whom he shall appoint for that purpose1 a week before at the least1 by the ,parents1 or some other discreet persons2 that so due care may be taken for their ,examination1 whether they be sufficiently instructed in the ,principles of the ,christian ,religion2 and that they may be exhorted to prepare themselves with ,prayers and ,fasting for the receiving of this holy ,sacrament4 ,the duty of giving notice to the ,bishop is not laid upon the ,curate1 but upon the parents1 or some other discreet persons4 ,he is not therefore bound to give such notice4 #ahb4 ,and if they shall be found fit1 then the ,godfathers and ,godmothers 7the people being assembled upon the ,sunday or ,holy-day appointed7 shall be ready to present them at the ,font immediately after the second ,lesson1 either at ,morning or ,evening ,prayer1 as the ,curate in his discretion shall think fit4 #ahc4 ,and standing there1 the ,priest shall ask1 whether any of the persons here presented be baptized1 or no3 ,if they shall answer1 ,no2 then shall the ,priest say thus1 ,dearly beloved1 c4 #ahd4 ,then shall the ,priest say1 ,let us pray4 #ahe4 7,and here all the ,congregation shall kneel47 #ahf4 ,then shall the people stand up1 and the ,priest shall say1 ,hear the words1 c4 #ahg4 ,after which he shall say this ,exhortation following4 ,beloved1 ye hear1 c4 #ahh4 ,then the ,priest shall speak to the persons to be baptized on this wise3 ,well-beloved1 c4 #ahi4 ,then shall the ,priest demand of each of the persons to be baptized1 severally1 these ,questions following3 ,dost thou1 c4 #aij4 ,then shall the ,priest say1 ,o merciful ,god1 c4 #aia4 ,then shall the ,priest take each person to be baptized by the right hand1 and placing him conveniently by the ,font1 according to his discretion1 shall ask the ,godfathers and ,godmothers the ,name2 and then shall dip him in the water1 or pour water upon him1 saying1 ,n4 ,i baptize thee1 c4 ,if a person desire baptism by dipping1 every effort should be made to provide means for the due administration of the ,sacrament after the primitive manner4 #aib4 ,then shall the ,priest say4 ,we receive1 c4 #aic4 ,here the ,priest shall make a ,cross upon the person's forehead4 #aid4 ,then shall the ,priest say1 ,seeing now1 dearly beloved1 c4 #aie4 ,then shall be said the ,lord's ,prayer1 all kneeling4 #aif4 ,then1 all standing up1 the ,priest shall use this ,exhortation following2 speaking to the ,godfathers and ,godmothers first4 ,forasmuch as1 c4 #aig4 7,and then1 speaking to the new baptized persons1 he shall proceed1 and say17 ,and as for you1 c4 #aih4 ,it is expedient that every person1 thus baptized1 should be confirmed by the ,bishop as soon after his ,baptism as conveniently may be2 that so he may be admitted to the holy ,communion4 #aii4 ,if any persons not baptized in their infancy shall be brought to be baptized before they come to years of discretion to answer for themselves2 it may suffice to use the ,office for ,public ,baptism of ,infants1 or 7in case of extreme danger7 the ,office for ,private ,baptism2 only changing the word ,infant for ,child or ,person as occasion requireth4 #bjj4 ,a ,,catechism1 ,that is to say1 ,an ,instruction to be learned of every person1 before he be brought to be confirmed by the ,bishop4 #bja4 ,the ,curate of every ,parish shall diligently upon ,sundays and ,holy-days1 after the second ,lesson at ,evening ,prayer1 openly in the ,church instruct and examine so many ,children of his ,parish sent unto him1 as he shall think convenient1 in some part of this ,catechism4 ,the time of ,catechising was fixed by the #eith ,canon of #afjc1 and by the ,prayer-,book up to #affb1 to be before ,evening ,prayer4 ,in #affb1 this was changed to after the ,second ,lesson4 ,it must be remembered that in #affb the ,evening ,prayer was said or sung in the afternoon only4 ,while the edifying effect of public ,catechising is very great1 it must be admitted that the introduction of ,sunday-schools into the ,church system1 together with the change in the hours of ,divine ,service1 have undoubtedly altered the conditions which rendered it necessary to provide so definite an order as this4 #bjb4 ,and all ,fathers1 ,mothers1 ,masters1 and ,dames1 shall cause their ,children1 ,servants1 and ,apprentices1 7which have not learned their ,catechism17 to come to the ,church at the time appointed1 and obediently to hear and be ordered by the ,curate1 until such time as they have learned all that is here appointed for them to learn4 #bjc4 ,so soon as ,children are come to a competent age1 and can say1 in their ,mother ,tongue1 the ,creed1 the ,lord's ,prayer1 and the ,ten ,commandments2 and also can answer to the other ,questions of this short ,catechism2 they shall be brought to the ,bishop4 ,and every one shall have a ,godfather1 or a ,godmother1 as a ,witness of their ,confirmation4 ,the qualification for ,confirmation1 given in the rubric at the end of the ,office for ,public ,baptism1 seems to be here restricted by the addition of the words 'so soon as children are come to a competent age4' ,on the principle that the wider interpretation of the requisites for spiritual privileges should prevail over the narrower1 this rubric should be so interpreted as not to conflict with the other4 ,in this view1 the competency here intended does not consist in having arrived at a definite age1 but in understanding what they are able to repeat with their lips4 ,it should be observed that the word 'child' used in the rubric indicates1 in the language of the ,canon ,law1 an age between seven and fourteen4 #bjd4 ,and whensoever the ,bishop shall give knowledge for ,children to be brought unto him for their ,confirmation1 the ,curate of every ,parish shall either bring1 or send in writing1 with his hand subscribed thereunto1 the names of all such persons within his ,parish1 as he shall think fit to be presented to the ,bishop to be confirmed4 ,and1 if the ,bishop approve of them1 he shall confirm them in manner following4 ,,the ,,order ,,of ,,confirmation1 ,,or ,,laying ,,on ,,of ,,hands ,,upon ,,those ,,that ,,are ,,baptized ,,and ,,come ,,to ,,years ,,of ,,discretion4 #bje4 ,upon the day appointed1 all that are to be then confirmed1 being placed1 and standing in order1 before the ,bishop2 he 7or some other ,minister appointed by him7 shall read this ,preface following4 ,to the end1 c4 #bjf4 ,then shall the ,bishop say1 ,do ye here1 c4 #bjg4 ,and every one shall audibly answer1 ,i do4 #bjh4 ,then all of them in order kneeling before the ,bishop1 he shall lay his hand upon the head of every one severally1 saying1 ,defend1 c4 ,the word 'severally' 7closely connected with the word 'saying'71 and the singular number of the expression 'this thy child1' c41 indicate a distinct intention that the words should be said to each individual4 #bji4 ,then shall the ,bishop say4 ,the ,lord be1 c4 #baj4 ,and 7all kneeling down7 the ,bishop shall add1 ,let us pray4 ,our ,father1 c4 #baa4 ,and this ,collect4 ,almighty and1 c4 #bab4 ,then the ,bishop shall bless them1 saying thus1 ,the blessing1 c4 ,the ,blessing implies the dismissal of the congregation1 and seems to exclude any idea of an address after it2 for which also no place is provided during the rite1 nor is any interruption to the course of the service suggested which could admit of its insertion anywhere4 ,however desirable it may be1 it is1 therefore1 an unauthorized addition to the ,prayer-,book4 #bac4 ,and there shall none be admitted to the holy ,communion1 until such time as he be confirmed1 or be ready and desirous to be confirmed4 ,,the ,,form ,,of ,,solemnization ,,of ,,matrimony4 #bad4 ,first the ,banns of all that are to be married together must be published in the ,church three several ,sundays or ,holy-days1 in the time of ,divine ,service1 immediately before the ,sentences for the ,offertory2 the ,curate saying after the accustomed manner1 ,on the question of the time for the ,publication of ,banns1 see note on ,rubric #ii4 ,the rubric leaves it to the discretion of the ,curate how to act1 when any one rises in answer to his invitation1 to declare some cause or impediment2 and it is only reasonable that some words1 though not set down1 should be spoken by the ,curate1 to shew that the person has been heard4 ,it is perhaps advisable1 having regard to the precautions directed to be taken in the later rubric touching the same matter1 that the ,curate1 while stating that he hears the declaration1 should request the objector to speak to him more fully on the matter1 after the ,divine service is ended2 and then it is also advisable to demand that the objection should be made in writing4 #bae4 ,and if the persons that are to be married dwell in divers ,parishes1 the ,banns must be asked in both ,parishes2 and the ,curate of the one ,parish shall not solemnize ,matrimony betwixt them1 without a ,certificate of the ,banns being thrice asked1 from the ,curate of the other ,parish4 #baf4 ,at the day and time appointed for solemnization of ,matrimony1 the persons to be married shall come into the body of the ,church with their friends and neighbours3 and there standing together1 the ,man on the right hand1 and the ,woman on the left1 the ,priest shall say1 ,dearly beloved1 c4 ,this direction to come into the 'body of the church' is best obeyed by placing the persons to be married outside the chancel1 and at the chancel-step1 the ,priest standing upon or above the step1 and turning his face towards them4 ,the word ',priest' here is to be interpreted strictly1 as excluding a ,deacon1 in accordance with the ancient law and usage that marriage ought not to be celebrated by a ,deacon4 ,though a marriage so celebrated would not be invalid1 it is contrary to all order that a ,deacon should take upon himself to pronounce the solemn benedictions of the ,church contained in this rite4 #bag4 ,and also1 speaking unto the persons that shall be married1 he shall say1 ,i require1 c4 #bah4 ,at which day of ,marriage1 if any man do alledge and declare any impediment1 why they may not be coupled together in ,matrimony1 by ,god's ,law1 or the ,laws of this ,realm2 and will be bound1 and sufficient sureties with him1 to the parties3 or else put in a ,caution 7to the full value of such charges as the persons to be married do thereby sustain7 to prove his allegation3 then the solemnization must be deferred1 until such time as the truth be tried4 #bai4 ,if no impediment be alledged1 then shall the ,curate say unto the ,man1 ,wilt thou have1 c4 #bbj4 ,the ,man shall answer1 ,i will4 #bba4 ,then shall the ,priest say unto the ,woman1 ,wilt thou have1 c4 #bbb4 ,the ,woman shall answer1 ,i will4 #bbc4 ,then shall the ,minister say1 ,who giveth1 c4 #bbd4 ,then shall they give their troth to each other in this manner4 #bbe4 ,the ,minister1 receiving the ,woman at her father's or friend's hands1 shall cause the ,man with his right hand to take the ,woman by her right hand1 and to say after him as followeth4 ,i1 ,n4 take1 c4 ,care should be taken by the ,minister not to permit the father or friend who gives the woman to be married1 to give the woman's hand to the man1 but to receive it himself1 and himself give it to the man4 #bbf4 ,then shall they loose their hands2 and the ,woman1 with her right hand taking the ,man by his right hand1 shall likewise say after the ,minister1 ,i1 ,n4 take1 c4 #bbg4 ,then shall they again loose their hands2 and the ,man shall give unto the ,woman a ,ring1 laying the same upon the book with the accustomed duty to the ,priest and ,clerk4 ,the order to lay the accustomed duty to the ,priest and ,clerk on the ,book1 was introduced in #aeeb1 and this seems to be the legal opportunity for the payment of marriage-fees4 ,it must be observed that if this rubric be complied with1 the accustomed duty must be removed from the book before the ,priest can conveniently proceed with the ,service1 though any direction for removing it is omitted in the rubric4 #bbh4 ,and the ,priest1 taking the ,ring1 shall deliver it unto the ,man1 to put it upon the fourth finger of the ,woman's left hand4 ,and the ,man holding the ,ring there1 and taught by the ,priest1 shall say1 ,with this ring1 c4 #bbi4 ,then the ,man leaving the ,ring upon the fourth finger of the ,woman's left hand1 they shall both kneel down2 and the ,minister shall say4 ,let us pray4 ,o ,eternal ,god1 c4 #bcj4 ,then shall the ,priest join their right hands together1 and say1 ,those whom1 c4 ,this is a peculiarity of the ,english rite1 and a very solemn and important part of it4 ,it should1 therefore1 be done very carefully and accurately1 and should not be obscured by any additional ceremonial1 that all men may recognise the far-reaching simplicity of our ,lord's prohibition of dissolution of marriage1 extending to all human action1 except that of the ,church1 whatever civil authority such other action may possess4 #bca4 ,then shall the ,minister speak unto the people4 ,forasmuch as1 c4 #bcb4 ,and the ,minister shall add this ,blessing4 ,god the ,father1 c4 #bcc4 ,then the ,minister or ,clerks1 going to the ,lord's ,table1 shall say or sing this ,psalm following4 ,blessed are all1 c4 ,it is in accordance with this rubric that the ,psalm should be said or sung while going 7in procession7 to the ,lord's ,table4 ,the alternative1 'or ,clerks1' does not affect the minister's going to the ,lord's ,table1 as may be seen in the original rubric of the ,prayer-,book of #aedi1 which ran ',then shall they go into the quire1 and the ,ministers or ,clerks shall say1 or sing1' c4 ,the word 'clerks' being introduced in connection with the alternative of singing1 not with the going to the ,lord's ,table4 #bcd4 ,or this ,psalm4 ,god be merciful1 c4 #bce4 ,the ,psalm ended1 and the ,man and the ,woman1 kneeling before the ,lord's ,table1 the ,priest standing at the ,table1 and turning his face towards them1 shall say1 ,lord1 have1 c4 ,the ,priest must obviously stand at the midst of the ,holy ,table1 and between it and the man and woman kneeling at the steps thereof4 #bcf4 ,this ,prayer next following shall be omitted1 where the ,woman is past child-bearing4 ,o merciful ,lord1 c4 #bcg4 ,then shall the ,priest say4 ,almighty ,god1 c4 #bch4 ,after which1 if there be no ,sermon declaring the duties of ,man and ,wife1 the ,minister shall read as followeth4 ,all ye1 c4 ,when the ,holy ,communion is celebrated at the time of a marriage1 the address1 if used1 is to be read in the usual place of the sermon in the ,communion ,service4 ,in exercise of the liberty of choosing any suitable subject relating to the duties of man and wife1 it is well to insist especially upon the indissolubility of the marriage tie4 #bci4 ,it is convenient that the new-married persons should receive the holy ,communion at the time of their ,marriage1 or at the first opportunity after their ,marriage4 ,this rubric testifies to the intention of the ,church that ,matrimony should be sealed by the reception of ,holy ,communion4 ,when considered in conjunction with the ancient feeling in favour of early and fasting ,communion1 the direction of ,canon #fb1 that ,marriages should be celebrated before twelve o'clock at noon1 and the custom of styling the subsequent festivity a breakfast1 all point the same way4 ,and as ,marriage is for all who desire it in the fear of ,god1 the ,church hereby assumes that all her ,members are ,communicants4 ,,the ,,order ,,for ,,the ,,visitation ,,of ,,the ,,sick4 #bdj4 ,when any person is sick1 notice shall be given thereof to the ,minister of the ,parish2 who1 coming into the sick person's house1 shall say1 ,the direction that notice should be given to the ,minister of the parish was first inserted in the ,prayer-,book of #affb2 indicating that he is the proper person to discharge the ,priest's duty in ministering to the sick4 ,this office1 being of a more solemn and formal character than an ordinary visit to a sick person1 should be used1 if possible1 with proper ornaments of the ,minister1 such as the ,surplice and ,stole1 or1 at all events1 the ,stole4 #bda4 ,when he cometh into the sick man's presence he shall say1 kneeling down1 ,remember not1 ,lord1 c4 #bdb4 ,then the ,minister shall say1 ,let us pray4 #bdc4 ,then shall the ,minister exhort the sick person after this form1 or other like4 ,dearly beloved1 c4 #bdd4 ,if the person visited be very sick1 then the ,curate may end his exhortation in this place1 or else proceed4 ,take therefore1 c4 #bde4 ,here the ,minister shall rehearse the ,articles of the ,faith1 saying thus1 ,dost thou believe1 c4 #bdf4 ,the sick person shall answer4 ,all this1 c4 #bdg4 ,then shall the ,minister examine whether he repent him truly of his sins1 and be in charity with all the world2 exhorting him to forgive1 from the bottom of his heart1 all persons that have offended him2 and if he hath offended any other1 to ask them forgiveness2 and where he hath done injury or wrong to any man1 that he make amends to the uttermost of his power4 ,and if he hath not before disposed of his goods1 let him then be admonished to make his ,will1 and to declare his ,debts1 what he oweth1 and what is owing unto him2 for the better discharging of his conscience1 and the quietness of his ,executors4 ,but men should often be put in remembrance to take order for the settling of their temporal estates1 whilst they are in health4 #bdh4 ,these words before rehearsed may be said before the ,minister begin his ,prayer1 as he shall see cause4 #bdi4 ,the ,minister should not omit earnestly to move such sick persons as are of ability to be liberal to the poor4 ,in obeying this explicit direction1 the ,minister must consider that hasty and inconsiderate almsgiving1 especially by will1 such as bequeathing doles to the inhabitants of particular places1 has been productive of much evil4 ,he must also be careful not to advise acts of liberality which are disproportionate to the ability of the sick person1 or illegal 7as1 e4g41 in contravention of the ,mortmain ,acts72 and in general he will do well to refrain from suggesting any special objects of benevolence4 ,when the sick person prepares an offering of alms1 and is afterwards communicated1 his alms may well be offered after the ,gospel1 in the ,office for the ,communion of the ,sick4 #bej4 ,here shall the sick person be moved to make a special ,confession of his sins1 if he feel his conscience troubled with any weighty matter4 ,after which ,confession1 the ,priest shall absolve him 7if he humbly and heartily desire it7 after this sort4 ,the significant introduction in the last revision of this direction to 'move' the sick person to make a special confession of his sins1 recalls the fact that the practice of confession had then been interrupted for many years1 and required exertion for its revival4 ,in 'moving' the sick person1 is included instruction upon the nature and details of sins1 as well as help to discover them1 such as the suggestion of questions on the ,commandments1 ,baptismal obligations1 marriage vows1 c4 ,the expression 'special confession' does not mean a partial confession1 but a confession which goes into detail2 and the ,priest should not absolve the sick person unless his confession comprehends1 besides the weighty matter which had immediately prompted it1 all matters which ought to press upon his conscience1 and can be recalled to mind by his utmost efforts4 ,the words 'if he humbly and heartily desire it1' do not refer to the expression of the penitent's desire for absolution as a positive condition of his receiving it1 but denote a state of mind suitable to receiving it1 and the absence whereof1 if manifested1 would justify the priest in withholding absolution4 ',after this sort' means in this form1 and is an express direction to use the form of absolution which then follows4 ,the form here prescribed is employed in this office as being the usual form of private absolution in all cases1 and is recognised as such in the ,prayer-,book of #aedi1 where it is enjoined for universal private use4 ,neither does it contain any such allusion to sickness or weakness of body1 or to unlikelihood of recovery1 as would render it inappropriate for persons in health4 #bea4 ,and then the ,priest shall say the ,collect following4 ,o most merciful1 c4 #beb4 ,then shall the ,minister say this ,psalm4 ,in ,thee1 ,o ,lord1 c4 #bec4 ,adding this4 ,o ,saviour1 c4 #bed4 ,then shall the ,minister say1 ,the ,almighty ,lord1 c4 #bee4 ,and after that shall say1 ,unto ,god's1 c4 #bef4 ,a ,prayer for a sick ,child4 ,o ,almighty ,god1 c4 #beg4 ,a ,prayer for a sick ,person1 when there appeareth small hope of recovery4 ,o ,father of mercies1 c4 #beh4 ,a commendatory ,prayer for a sick person at the point of departure4 ,o ,almighty ,god1 c4 #bei4 ,a ,prayer for persons troubled in mind or in conscience4 ,o ,blessed ,lord1 c4 ,,the ,,communion ,,of ,,the ,,sick4 #bfj4 ,forasmuch as all mortal men be subject to many sudden perils1 diseases1 and sicknesses1 and ever uncertain what time they shall depart out of this life2 therefore1 to the intent they may be always in a readiness to die1 whensoever it shall please ,almighty ,god to call them1 the ,curates shall diligently from time to time 7but especially in the time of pestilence1 or other infectious sickness7 exhort their ,parishioners to the often receiving of the holy ,communion of the ,body and ,blood of our ,saviour ,christ1 when it shall be publickly administered in the ,church2 that so doing1 they may1 in case of sudden visitation1 have the less cause to be disquieted for lack of the same4 #bfa4 ,but if the sick person be not able to come to the ,church1 and yet is desirous to receive the ,communion in his house3 then he must give timely notice to the ,curate1 signifying also how many there are to communicate with him1 7which shall be three1 or two at the least17 and having a convenient place in the sick man's house1 with all things necessary so prepared1 that the ,curate may reverently minister1 he shall there celebrate the holy ,communion1 beginning with the ,collect1 ,epistle1 and ,gospel1 here following4 ,the opening direction of this rubric evidently contemplates regular and frequent opportunities of access to the public administration of the ,holy ,communion in church1 such as would suffice for times of great danger and distress2 and therefore implies frequent celebrations as a permanent system4 ,otherwise1 it would be mere hypocrisy to exhort men to the often receiving thereof1 and that1 not only in time of pestilence1 c41 but generally and habitually4 ,a special order for those not able to come to church was unknown in the ,church until #aedi4 ,previously to that date no provision was made for their case1 except by the reservation of some of the ,blessed ,sacrament from the open ,communion in the church1 and its conveyance to them afterwards2 and in the ,book of #aedi1 the order was introduced for use on such days as there was no open ,communion in church4 ,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 attained1 in regard of the ornaments of the ,church and ,minister4 ,in addition to the usual vessels for the celebration of the ,holy ,communion1 the ,minister will do well to provide himself with a spoon1 for the administration of the species of ,wine to very feeble persons4 ,cases will occur where the difficulty of swallowing even very small quantities of either the ,bread or the ,wine is almost insuperable4 ,administration in both kinds may1 in some of these cases1 be still attained by placing a minute particle of the ,bread in the spoon with some of the ,wine1 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 person4 ,in cases of long infirmity1 as of bedridden people without acute illness1 the analogy of the ,office of ,private ,baptism would seem to hold good1 and to admit of the introduction of the other parts of the ,order of ,holy ,communion1 besides those appointed for the ,communion of the ,sick4 #bfb4 ,after which the ,priest shall proceed according to the form before prescribed for the holy ,communion1 beginning at these words ,ye that do truly c4 #bfc4 ,at the time of the distribution of the holy ,sacrament1 the ,priest shall first receive the ,communion himself1 and after minister unto them that are appointed to communicate with the sick1 and last of all to the sick person4 #bfd4 ,but if a man1 either by reason of extremity of sickness1 or for want of warning in due time to the ,curate1 or for lack of company to receive with him1 or by any other just impediment1 do not receive the ,sacrament of ,christ's ,body and ,blood1 the ,curate shall instruct him1 that if he do truly repent him of his sins1 and stedfastly believe that ,jesus ,christ hath suffered death upon the ,cross for him1 and shed his ,blood for his redemption1 earnestly remembering the benefits he hath thereby1 and giving him hearty thanks therefore1 he doth eat and drink the ,body and ,blood of our ,saviour ,christ profitably to his ,soul's health1 although he do not receive the ,sacrament with his mouth4 ,the instruction ordered to be given to the sick man1 under certain circumstances1 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 ,blood1' must be understood to mean that physical incapacity to eat and drink does not cut off the sick man from the benefits of ,holy ,communion4 ,but this rubric does not justify any wilful or habitual neglect of receiving the ,sacrament itself4 #bfe4 ,when the sick person is visited1 and receiveth the holy ,communion all at one time1 then the ,priest1 for more expedition1 shall cut off the form of the ,visitation at the ,psalm ,in thee1 ,o ,lord1 have ,i put my trust1 c4 and go straight to the ,communion4 #bff4 ,in the time of the ,plague1 ,sweat1 or such other like contagious times of sickness or diseases1 when none of the ,parish or neighbours can be gotten to communicate with the sick in their houses1 for fear of the infection1 upon special request of the diseased1 the ,minister may only communicate with him4 ,,the ,,order ,,for ,,the ,,burial ,,of ,,the ,,dead4 #bfg4 ,here is to be noted1 that the ,office ensuing is not to be used for any that die unbaptized1 or excommunicate1 or have laid violent hands upon themselves4 ,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 buried4 ,under the altered conditions of the present day1 the officiating ,priest being often in ignorance of the lives and deaths of those over whom he has to perform the office of the ,church1 has no power of inquiry given him1 nor any authority to delay a burial for the purpose of making such inquiry4 ,he is1 therefore1 not obliged to seek for these exceptions1 nor to infer their existence1 from his own previous knowledge of the matter1 unless that knowledge be very clear1 and founded upon certain evidence4 ,the exception of the unbaptized does not apply to those who have received ,lay or ,schismatical ,baptism1 provided the proper matter and form had been used4 ,the word 'excommunicate' means under formal sentence of excommunication passed by a competent ,spiritual ,court4 ,it is equivalent to the words 'denounced excommunicated' in ,canon #fh4 ,even those who are 'ipso facto excommunicated1' by virtue of ,canons #b to #i1 are not technically 'excommunicate1' until after trial and sentence1 the words 'ipso facto' having in ,english ,canon ,law a special technical meaning1 viz4 that the offence cannot be punished by a sentence of less severity4 #bfh4 ,the ,priest and ,clerks meeting the ,corpse at the entrance of the ,churchyard1 and going before it1 either into the ,church1 or towards the ,grave1 shall say1 or sing1 ,i am the ,resurrection1 c4 ,the alternative of saying the sentences going towards the grave is intended to meet exceptional cases of apprehended infection1 when it might be dangerous to bring the body into the church4 ,no distinction of spiritual condition was contemplated4 ,it is clearly the general intention of the revisers of #affb that the corpse should in ordinary cases be brought first into the church4 ,but when under special circumstances it has been taken from the entrance of the churchyard directly to the grave1 there seems no reason why the people should not return to the church after the interment1 for the reading the ,psalms and ,lesson1 as was expressly provided in the ,prayer-,book of #aedi4 ,when the corpse is taken first to a church1 and afterwards to a distant cemetery1 the part of the service which follows the ,lesson being necessarily reserved for use at the grave1 the previous part1 i4e4 the ,sentences1 ,psalms1 and ,lesson1 which were said at the church1 should not be repeated at the grave4 #bfi4 ,after they are come into the ,church1 shall be read one or both of these ,psalms following4 ,i said1 c1 and ,lord1 ,thou hast been1 c4 ,when the corpse is brought into the church1 it is usually placed in the ,nave4 ,in the burial of a ,priest it would seem decorous to place the corpse in the ,chancel4 ,in either case the feet should be towards the east4 ,the place of the officiating ,priest1 in reading the ,psalms and ,lesson1 is not specified4 ,sometimes it is the custom to stand at the feet of the corpse 7when it is placed near the ,chancel71 so that the congregation may be in front of the ,priest1 but usually he would occupy 'the accustomed place4' ,the #ijth ,psalm seems the most appropriate for burial of an aged person4 #bgj4 ,then shall follow the ,lesson taken out of the fifteenth ,chapter of the former ,epistle of ,saint ,paul to the ,corinthians4 #bga4 ,when they come to the ,grave1 while the ,corpse is made ready to be laid into the earth1 the ,priest shall say1 or the ,priest and ,clerks shall sing3 ,man that is born1 c4 ,in the ,prayer-,book of #aedi the casting the earth upon the body was directed to be done by the ,priest1 with the words1 ',i commend thy soul to ,god the ,father ,almighty4' ,this action was transferred from the ,priest to 'some standing by1' when those words were omitted in #aeeb4 ,the present rubric seems to direct that any one else is to perform the act4 ,if done1 as it usually is1 by the ,parish ,clerk1 or other inferior ,church official1 there is more dignity in it than if done by an unofficial person4 ,if there is a celebration of ,holy ,communion at the time of a burial1 it is a separate service1 and the celebrant must remember that the use of any ,collect1 ,epistle1 and ,gospel1 except the one for the day1 is very difficult to justify as being in accordance with the rubrics of either service4 ,see ,rubric #f4 #bgb4 ,then1 while the earth shall be cast upon the ,body by some standing by1 the ,priest shall say1 ,forasmuch as it hath1 c4 #bgc4 ,then shall be said or sung1 ,i heard a voice1 c4 #bgd4 ,then the ,priest shall say4 ,lord1 have mercy1 c4 ,,the ,,thanksgiving ,,of ,,women ,,after ,,child-,,birth1 ,,commonly ,,called1 ,,the ,,churching ,,of ,,women4 #bge4 ,the ,woman1 at the usual time after her ,delivery1 shall come into the ,church decently apparelled1 and there shall kneel down in some convenient place1 as hath been accustomed1 or as the ,ordinary shall direct3 ,and then the ,priest shall say unto her1 ,forasmuch1 c4 ,by the direction that the woman should be decently apparelled1 it was originally meant that she should be veiled4 ,this was part of the general practice of her being 7in the words of the ,bishops at the ,savoy ,conference71 'perspicuous to the whole congregation4' ,and although the custom of veiling cannot be revived1 yet its principle of marking the individual should be borne in mind in the arrangement of the ,service1 as e4g4 placing the woman in a special place4 ,the convenient or proper place in which the woman was to kneel1 was 'near the church door' in the ancient ,english use1 'near the choir door' in the ,prayer-,book of #aedi1 'nigh unto the place where the ,table standeth' in the book of #aeeb4 ,the words 'as hath been accustomed' refer to the one of these usages which has survived1 and been adhered to1 in any old church4 ,the place at the altar rails was approved by the ,bishops at the ,savoy ,conference1 in regard of the offering she is there to make4 ,the ,priest1 in all cases1 should stand by her--i4e4 near to1 and in front of1 her4 ,he is to say to her the ,address and the ,psalm4 ,the congregation should not join in the latter4 ,care must be taken not to replace from an ordinary ,psalter the verses omitted from the #aafth ,psalm4 ,in cases where the new-born child has died1 it is better to use the #aafth ,psalm4 #bgf4 7,then shall the ,priest say the cxvith ,psalm17 #bgg4 ,or ,psalm cxxvii4 #bgh4 ,then the ,priest shall say1 ,let us pray4 ,lord1 have mercy1 c4 ,the ,priest may at this point properly turn to look eastward4 #bgi4 ,the ,woman1 that cometh to give her ,thanks1 must offer accustomed ,offerings2 and1 if there be a ,communion1 it is convenient that she receive the holy ,communion4 ,the ,service is intentionally concluded without a blessing1 which it is wrong to insert4 ,the suggestion of the woman's receiving the ,holy ,communion is aided by the incompleteness of the ,service ending abruptly with the ,thanksgiving4 ,with regard to the time of the ,service1 there is no express direction1 provided that a congregation may be reasonably expected4 ,the offering of the woman is connected with her receiving the ,holy ,communion1 and should be made in that ,service1 if she comes to it4 ,in all cases1 it is well that it should be formally received by the ,priest or an assistant1 in an alms-bag or bason1 and presented by the ,priest on the ,altar4 ,it is to be observed that no mention is made of the condition of the woman1 as being in wedlock or not4 ,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 thanksgiving1 the ,bishops replied1 that such a woman should do her penance before she was churched4 ,if the ,priest1 therefore1 be privately cognizant of the penance of such a woman1 he is bound to admit her to the ,service1 without requiring public profession of her humiliation4 ,without such cognizance he could hardly admit such a woman to a ,service which expressly implies access to ,communion4 ,a ,,commination1 ,,or ,,denouncing ,,of ,,god',s ,,anger ,,and ,,judgements ,,against ,,sinners1 ,with certain ,prayers to be used on the ,first ,day of ,lent1 and at other ,times1 as the ,ordinary shall appoint4 #bhj4 ,after ,morning ,prayer1 the ,litany ended according to the accustomed manner1 the ,priest shall1 in the ,reading-,pew or ,pulpit1 say1 ,brethren1 c4 ,the #east ,psalm is directed to be said1 not 'said or sung4' ,singing1 therefore1 appears to be excluded1 as it was1 in the similar place in the old ,english ,office1 by the direction to say the ,psalm sine nota4 #bha4 ,and the people shall answer and say4 ,amen4 #bhb4 ,then shall they all kneel upon their knees1 and the ,priest and ,clerks kneeling 7in the place where they are accustomed to say the ,litany7 shall say this ,psalm4 ,have mercy upon me1 c4 #bhc4 ,then shall the people say this that followeth1 after the ,minister4 ,turn ,thou us1 c4 #bhd4 ,then the ,minister alone shall say1 ,the ,lord bless us1 c4 ,printed by ,parker and ,co41 ,crown ,yard1 ,oxford4 ,notes3 a ,the ,act of ,uniformity is to be construed by the same rules exactly as any act passed in the last session of ,parliament4 ,the clause in question1 by which ,i mean the rubric in question 7the ,ornaments ,rubric71 is perfectly unambiguous in language1 free from all difficulty as to construction4 ,it therefore lets in no argument as to intention other than that which the words themselves import4 ,there might be a seeming difficulty in fact1 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 ,sixth2 but this difficulty has been removed4 ,it is conceded in the report that the vestments1 the use of which is now condemned1 were in use by authority of ,parliament in that year4 ,having that fact1 you are bound to construe the rubric as if those vestments were specifically named in it1 instead of being only referred to4 ,if an act should be passed to-morrow that the uniform of the ,guards should henceforth be such as was ordered for them by authority1 and used by them in the #ast ,george ,i41 you would first ascertain what that uniform was1 and having ascertained it1 you would not enquire into the changes which may have been made1 many or few1 with or without lawful authority1 between the #ast ,george ,i4 and the passing of the new act4 ,all these1 from that act specifying the earlier date1 would have been made wholly immaterial4 ,it would have seemed strange1 ,i suppose1 if a commanding officer1 disobeying the statute1 had said in his defence1 ',there have been many changes since the reign of ,george ,i41 and as to retaining1 we put a gloss on that1 and thought it might mean only retaining to the ,queen's use2 so we have put the uniforms safely in store4' ,but ,i think it would have seemed more strange to punish and mulct him severely1 if he had obeyed the law and put no gloss on plain words4 ,this case stands on the same principle4 ,the rubric1 indeed1 seems to me to imply with some clearness that1 in the long interval between ,edw4 ,,vi4 and the #adth ,car4 ,,ii41 there had been many changes2 but it does not stay to specify them1 or distinguish between what was mere evasion1 and what was lawful4 ,it quietly passes them all by1 and goes back to the legalized usage of the second year of ,edward ,,vi4 ,what had prevailed since1 whether by an archbishop's gloss1 by commissioners1 or even statutes1 whether1 in short1 legal or illegal1 it makes quite immaterial4 ,remarks on some parts of the ,report of the ,judicial ,committee in the case of ,elphinstone v4 ,purchas1 and on the course proper to be pursued by the ,clergy in regard to it4 ,a ,letter to the ,rev4 ,canon ,liddon from the ,right ,hon4 ,j4 ,t4 ,coleridge4 7#ahga47 b ,we gather from the ,inventories and other authorities1 that the word vestment generally included1 besides the chasuble1 the stole and maniple1 and the albe with its amice and girdle4 c ,to bow reverently at 'the name of ,jesus' whenever it is mentioned in any of the ,church's offices2 to turn towards the ,east when the ,gloria ,patri and ,creeds are rehearsing2 and to make obeisance at coming into and going out of ,church2 and at going up to1 and coming down from1 the altar1 are all ancient and devout usages1 and which thousands of good people of our own ,church practise at this day1 and amongst them1 if he deserves to be reckoned among them1 ,t4 ,w4's good friend4--,michael ,hewetson's ,memorandums concerning the ,consecration of the ,church of ,kildare1 and the ,ordination of his dear friend1 ,thomas ,wilson ,s4 ,peter's' day1 #afhf1 with some ,advices thereon4 ,quoted in ,life of ,bishop ,wilson1 edited by the ,rev4 ,john ,keble4 ,a4-,c4,l41 ,part ,i4 cap4 i4 p4 #bb4 ,whereas the ,church is the house of ,god1 dedicated to his holy worship1 and therefore ought to mind us both of the greatnesse and goodness of his ,divine ,majestie1 certain it is that the acknowledgement thereof not onely inwardly in our hearts1 but also outwardly with our bodies1 must needs be pious in itself1 profitable unto us1 and edifying unto others4 ,we therefore think it very meet and behovefull1 and heartily commend it to all good and well-affected people members of this ,church1 that they be ready to tender unto the ,lord the said acknowledgement1 by doing reverence and obeisance both at their coming in and going out of the said churches1 chancels1 or chapels1 according to the most ancient custome of the ,primitive ,church in the purest times1 and of the ,church also for many yeers of the reign of ,queen ,elizabeth4--,the ,canons of the ,church of ,england1 #afdj1 ,no4 vii4 d ,verba ,canonis rotunde dicantur1 et distincte1 nec ex festinatione retracta1 nec ex diuturnitate nimis protracta4--,decree of ,herbert1 ,archbishop of ,canterbury1 in a general synod at ,london1 ,a4,d4 #abjj3 ,spelman's ,concilia1 ii4 p4 #abc2 ,john ,johnson's ,canons1 ,a4-,c4,l41 vol4 ii4 p4 #hd4 e ,in most ,prayer-,books printed in this century1 the words 'and ,banns of ,matrimony published' have been omitted from this rubric2 and a corresponding alteration has been made by the printers in the first rubric in the ,marriage ,service1 under a mistaken idea of the effect of ,stat4 #bf ,george ,,ii4 cap4 #cc1 which contained the same clause as that quoted above from the ,act of #d ,george ,,iv4 c4 #gf4 ,even supposing that the words of these ,acts were irreconcilable with the rubric1 they did not alter the rubric4 f ,the order of reception in the ,clementine ,liturgy is3--,the ,bishop1 priests1 deacons1 sub-deacons1 readers1 singers1 monastics1 deaconesses1 religious virgins and widows1 children1 all the people in order 7apparently first men1 and then women74 g ,the direction of ,st4 ,cyril of ,jerusalem was to use the hands1 making the left hand a throne for the right1 and hollowing the palm of the right to receive the ,body of ,christ4 ,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 ,god4 h ,there seems a disposition to reduce the minimum lower than that appointed in our ,rubric4 ,the ,lower ,house of ,convocation of ,canterbury have recommended its reduction to two or three1 and the testimony of ,bishop ,torry to the ancient usage of the ,scottish ,church is that one was considered sufficient4 i ,cosin's ,works1 ,a4-,c4,l4 ,edition1 vol4 v4 p4 #abi4 j ,this is ,a4,d4 #afdc1 the date of the total abrogation of the ,prayer-,book4 k ,a distinction must1 however1 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 necessity1 and the compounds now sold as 'non-alcoholic' or 'unfermented' wines4 ,the reason why the former may be allowed is because it is potentially wine1 and so to speak a child-wine1 and would become true wine1 if given time4 ,but the principle of wine has been killed in the latter cases1 so that the artificial fluids in question not only are not wine1 but never can become wine1 and are therefore invalid matter4 ,the statement that the ,jews employ unfermented wine at the ,passover1 is contrary to fact4 ,they could not have employed it in our ,lord's time1 because the process of arresting fermentation during so long an interval as that between the vintage and the ,passover1 was unknown until very lately2 and the ,passover cup is now naturally fermented grape wine1 carefully watched from the grape to the bottle to provide against accidental admixture from without3 while vinegar1 itself the product of two processes of fermentation1 is also used by them at the ,passover4 l ,note4--,it is sometimes customary1 with a view of scrupulously consuming the entire of the consecrated wine1 to cleanse the chalice with a little wine previously to using water2 and not to pour away any water thus used until it is absolutely certain that all the consecrated species has been consumed4 ,in the rare cases where wine has been consecrated in the flagon1 that vessel must be cleansed with the same care as the chalice4