of the Holy Communion more diligently, saying these or like words unto them.

Dear friends, and you especially upon whose souls I have cure and charge, on next, I do intend, by God's grace, to offer to all such as shall be godly disposed, the most comfortable Sacrament of the Body and Blood of Christ, etc.

Then shall follow for the Offertory one or more of these Sentences of Holy Scripture, to be sung whiles the people do offer, or else one of them to be said by the Minister, immediately afore the offering.

Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. Matt. v.

Lay not up for yourselves, etc.

Where there be Clerks, they shall sing one, or many of the Sentences above written, according to the length and shortness of the time, that the people be offering.

In the mean time, whiles the Clerks do sing the Offertory, so many as are disposed shall offer to the poor men's box every one according to his ability and charitable mind. And at the offering days appointed, every man and woman shall pay to the Curate the due and accustomed offerings.

Then so many as shall be partakers of the Holy Communion shall tarry still in the quire, or in some convenient place nigh the quire, the men on the one side, and the women on the other side. All other (that mind not to receive the said Holy Communion) shall depart out of the quire, except the Ministers and Clerks.

Then shall the Minister take so much Bread and Wine, as shall suffice for the persons appointed to receive the Holy Communion, laying the Bread upon the Corporas, or else in the Paten, or in some other comely thing prepared for that purpose: And putting the Wine into the Chalice, or else in some fair or convenient cup, prepared for that use (if the Chalice will not serve), putting thereto a little pure and clean water: And setting both the Bread and Wine upon the Altar: Then the Priest shall say,

The Lord be with you.
Answer. And with thy spirit.

Priest. Lift up your hearts.

Answer. We lift them up unto the Lord.
Priest. Let us give thanks to our Lord God.
Answer. It is meet and right so to do.

The Priest. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks to Thee, O Lord, holy Father, Almighty everlasting God.

Here shall follow the Proper Preface, according to the time (if there be any specially appointed), or else immediately shall follow,

Therefore with Angels, etc.

PROPER PREFACES

[as at present].

After which Preface shall follow immediately, Therefore with Angels and Archangels, and with all the holy company of heaven, we laud and magnify Thy glorious Name, evermore praising Thee, and saying,

Holy, Holy, Holy, Lord God of Hosts: heaven and earth are full of Thy glory: Hosanna in the highest. Blessed is He that cometh in the Name of the Lord: Glory to Thee, O Lord, in the highest.

This the Clerks shall also sing.

When the Clerks have done singing, then shall the Priest, or Deacon, turn him to the people, and say,

Let us pray for the whole state of Christ's Church. Then the Priest, turning him to the Altar, shall say or sing, plainly and distinctly, this prayer following: Almighty and everliving God, which by Thy holy Apostle hast taught us to make prayers and supplications, and to give thanks for all men: We humbly beseech Thee most mercifully to receive these our prayers, which we offer unto Thy Divine

Majesty, beseeching Thee to inspire continually the universal Church with the spirit of truth, unity, and concord: And grant that all they that do confess Thy holy Name, may agree in the truth of Thy holy Word, and live in unity and godly love. Specially we beseech Thee to save and defend Thy servant Edward our King, that under him we may be godly and quietly governed. And grant unto his whole Council, and to all that be put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue. Give grace (O heavenly Father) to all Bishops, Pastors, and Curates, that they may both by their life and doctrine set forth Thy true and lively Word, and rightly and duly administer Thy holy Sacraments: and to all Thy people give Thy heavenly grace, that with meek heart and due reverence they may hear and receive Thy holy Word, truly serving Thee in holiness and righteousness all the days of their life. And we most humbly beseech Thee of Thy goodness (O Lord) to comfort and succour all them, which in this transitory life be in trouble, sorrow, need, sickness, or any other adversity. And especially we commend unto Thy merciful goodness this congregation which is here assembled in Thy Name, to celebrate the commemoration of the most glorious death of Thy Son: And here we do give unto Thee most high praise, and hearty thanks, for the wonderful grace and virtue, declared in all Thy Saints, from the beginning of the world And chiefly in the glorious and most blessed Virgin Mary, mother of Thy Son Jesu Christ our Lord and God, and in the holy Patriarchs, Prophets, Apostles, and Martyrs, whose examples (O Lord) and stedfastness in Thy faith, and keeping Thy holy commandments, grant us to follow. We commend unto Thy mercy (O Lord) all other Thy servants, which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace Grant unto them, we beseech Thee, Thy mercy, and everlasting peace, and that, at the day of the general resurrection, we and all they which be of the mystical Body of Thy Son, may altogether be set on His right hand, and hear that His most joyful voice: Come unto Me, O ye that be blessed of My Father, and possess the kingdom, which is prepared for you from the beginning of the world: Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate.

:

O God, heavenly Father, which of Thy tender mercy didst give Thine only Son Jesu Christ, to suffer death upon the cross for our redemption, Who made there (by His one oblation, once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in His holy Gospel command us to celebrate, a perpetual memory of that His precious death, until His coming again: Hear us (0 merciful Father) we beseech Thee; and with Thy Holy Spirit and Word vouchsafe to bless and sanctify these Thy gifts, and creatures of bread and wine, that they may be unto us the Body and Blood of Thy most dearly beloved Son Jesus Christ: Who, in the same night that He was betrayed, took Here the bread, and when He had blessed, and given Priest must thanks, He brake it, and gave it to His dis- take the bread ciples, saying: Take, eat; this is My Body into his hands. which is given for you: do this in remembrance of Me.

These words before rehearsed are to be said, turning still to the Altar, without any elevation, or shewing the Sacrament to the people.

Wherefore, O Lord and heavenly Father, according to the institution of Thy dearly beloved Son, our Saviour Jesu Christ, we Thy humble servants do celebrate, and make here before Thy Divine Majesty, with these Thy holy gifts, the memorial which Thy Son hath willed us to make: having in remembrance His blessed Passion, mighty Resurrection, and glorious Ascension, rendering unto Thee most hearty thanks, for the innumerable benefits procured unto us by the same, entirely desiring Thy fatherly goodness mercifully to accept this our Sacrifice of praise and thanksgiving: most humbly beseeching Thee to grant, that by the merits and death of Thy Son Jesus Christ, and through faith in His Blood, we and all Thy whole Church may obtain remission of our sins, and all other benefits of His Passion. And here we offer and present unto Thee (O Lord) ourself, our souls, and bodies, to

be a reasonable, holy, and lively sacrifice unto Thee: humbly beseeching Thee, that whosoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, and be fulfilled with Thy grace and heavenly benediction, and made one body with Thy Son Jesus Christ, that He may dwell in them, and they in Him. And although we be unworthy (through our manifold sins) to offer unto Thee any sacrifice: yet we beseech Thee to accept this our bounden duty and service, and command these our prayers and supplications, by the ministry of Thy holy Angels, to be brought up into Thy holy Tabernacle before the sight of Thy Divine Majesty; not weighing our merits, but pardoning our offences, through Christ our Lord; by Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, O Father Almighty, world without end. Amen.

Here the Priest shall turn him toward those that come to the Holy Communion, and shall say,

You that do truly and earnestly repent you of your sins to Almighty God, and be in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in His holy ways: draw near and take this Holy Sacrament to your comfort, make your humble confession to Almighty God, and to His holy Church here gathered together in His Name, meekly kneeling upon your knees.

Then shall this general Confession be made, in the name of all those that are minded to receive the Holy Communion, either by one of them, or else by one of the Ministers, or by the Priest himself, all kneeling humbly upon their knees.

[Here follow the Confession, the Absolution, the Comfortable Words, and the Prayer of Humble Access.]

Then shall the Priest first receive the Communion in both kinds himself, and next deliver it to other Ministers, if any be there present (that they may be ready to help the chief Minister), and after to the people.

And when he delivereth the Sacrament of the Body of Christ he shall say to every one these words:

The Body of our Lord Jesus Christ, which was given for thee, preserve thy body [and soul] unto everlasting life.

And the Minister delivering the Sacrament of the Blood, and giving every one to drink, once and no more, shall say, The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy [body and] soul unto everlasting life.

If there be a Deacon or other Priest, then shall he follow with the Chalice and as the Priest ministereth the Sacrament of the Body, so shall he (for more expedition) minister the Sacrament of the Blood, in form before written.

In the Communion time the Clerks shall sing,

ii. O Lamb of God, that takest away the sins of the world: have mercy upon us.

O Lamb of God, that takest away the sins of the world: grant us Thy peace.

Beginning so soon as the Priest doth receive the Holy Communion, and when the Communion is ended, then shall the Clerks sing the Post-Communion.

Sentences of Holy Scripture, to be said or sung every day one after the Holy Communion, called the Post-Communion. If any man will follow Me, let him forsake himself, and take up his cross, and follow Me. Matt. xvi. Whosoever shall endure unto the end, he shall be saved. Mark xiii.

Praised be the Lord God of Israel, for He hath visited and redeemed His people: therefore let us serve Him all the days of our life, in holiness and righteousness accepted before Him. Luke i.

Happy are those servants, whom the Lord (when He cometh) shall find waking. Luke xii.

Be ye ready, for the Son of Man will come at an hour when ye think not. Luke xii.

The servant that knoweth his master's will, and hath not prepared himself, neither hath done according to his will, shall be beaten with many stripes. Luke xii.

The hour cometh, and now it is, when true worshippers shall worship the Father in spirit and truth. John iv. Behold, thou art made whole, sin no more, lest any worse John v. thing happen unto thee.

If

ye shall continue in My word, then are ye My very disciples, and ye shall know the truth, and the truth shall make you free. John viii.

While ye have light believe on the light, that ye may be the children of light. John xii.

He that hath My commandments, and keepeth them, the same is he that loveth Me. John xiv.

If any man love Me, he will keep My word, and My Father will love him, and We will come unto him, and dwell with him. John xiv.

If ye shall bide in Me, and My word shall abide in you, ye shall ask what ye will, and it shall be done to you. John xv. Herein is My Father glorified, that ye bear much fruit, and become My disciples. John xv.

This is My commandment, That you love together, as I have loved you. John xv.

If God be on our side, who can be against us? which did not spare His own Son, but gave Him for us all. Rom. viii. Who shall lay any thing to the charge of God's chosen? it is God that justifieth; who is he that can condemn? Rom. viii. The night is past, and the day is at hand; let us therefore cast away the deeds of darkness, and put on the armour of light. Rom. xiii.

Christ Jesus is made of God, unto us, wisdom, and righteousness, and sanctifying, and redemption, that (according as it is written) He which rejoiceth, should rejoice in the Lord. 1 Cor. i.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy. 1 Cor. iii.

Ye are dearly bought; therefore glorify God in your bodies, and in your spirits, for they belong to God. 1 Cor. vi.

Be you followers of God as dear children, and walk in love, even as Christ loved us, and gave Himself for us an offering and a Sacrifice of a sweet savour to God. Eph. v.

Then the Priest shall give thanks to God, in the name of all them that have communicated, turning him first to the people and saying,

Then the Presbyter, standing at such a part of the Holy Table, as he may, with the most ease and decency, use both his hands, shall say the Prayer of Consecration, as followeth :

All glory be to Thee, Almighty God, our heavenly Father, for that Thou, of Thy tender mercy, didst give Thy only Son, Jesus Christ, to suffer death upon the cross for our redemption; Who (by His own oblation of Himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in His holy Gospel command us to continue, a perpetual memorial of that, His precious death and sacrifice, until His coming again.

For, in the night that He was betrayed (here the Presbyter is to take the paten into his hands) He took bread, and when He had given thanks (and here to break the bread), He brake it, and gave it to His disciples, saying, Take, eat (and here to lay his hands upon all the bread), This is My Body, which is given for you do this in remembrance of Me.

Likewise, after supper (here he is to take the cup into his hand), He took the cup; and when He had given thanks, He gave it to them, saying, Drink ye all of this (and here to lay his hands upon every vessel [be it chalice or flagon] in which there is any wine to be consecrated), for this is My Blood, of the New Testament, which is shed for you, and for many, for the remis sion of sins: do this, as oft as ye shall drink it, in remem. brance of Me.

Wherefore, O Lord, and heavenly Father, according to the institution of Thy dearly beloved Son, our The Oblation. Saviour, Jesus Christ, we, Thy humble servants, do celebrate and make here, before Thy Divine Majesty, with these Thy holy gifts, which we now offer unto Thee, the memorial Thy Son hath commanded us to make; having in remembrance His blessed Passion and precious Death, His mighty Resurrection and glorious Ascension; rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same.

And we most humbly beseech Thee, O merciful Father, to hear us, and, of Thy almighty goodness, The Invocation. vouchsafe to bless and sanctify, with Thy Word and Holy Spirit, these Thy gifts and creatures of Bread and Wine, that they may become the Body and Blood of Thy most dearly beloved Son.

And we earnestly desire Thy fatherly goodness, mercifully to accept this our Sacrifice of praise and thanksgiving, most humbly beseeching Thee to grant, that by the merits and death of Thy Son, Jesus Christ, and through faith in His Blood, we and all Thy whole Church may obtain remission of our sins, and all other benefits of His Passion.

And here we humbly offer and present unto Thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto Thee, beseeching Thee, that whosoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son, Jesus Christ, and be filled with Thy grace and heavenly benediction, and made one body with Him, that He may dwell in them, and they in Him.

And although we are unworthy, through our manifold sins, to offer unto Thee any sacrifice; yet we beseech Thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences, through Jesus Christ our Lord;

By Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, O Father Almighty, world without end. Amen.

Let us pray for the whole state of Christ's Church. Almighty and everliving God, Who by Thy holy Apostle hast taught us to make prayers and supplications, and to give thanks for all men; We humbly beseech Thee, most mercifully to accept our alms and oblations, and to receive these our prayers, which we offer unto Thy Divine Majesty; beseeching Thee to inspire continually the universal Church with the spirit of truth, unity, and concord: and grant that

all they that do confess Thy holy Name, may agree in the truth of Thy holy Word, and live in unity and godly love. We beseech Thee to save and defend all Christian Kings, Princes, and Governors, and especially Thy servant Edward our King, that under him we may be godly and quietly governed; and grant unto his whole Council, and to all who are put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of Thy true religion and virtue.

Give grace, O heavenly Father, to all Bishops, Priests, and Deacons, that they may, both by their life and doctrine, set forth Thy true and lively Word, and rightly and duly administer Thy Holy Sacraments.

And to all Thy people give Thy heavenly grace, that with meek heart and due reverence they may hear and receive Thy holy Word, truly serving Thee in holiness and righteousness, all the days of their life.

And we commend especially to Thy merciful goodness the congregation which is here assembled in Thy Name to celebrate the commemoration of the most precious death and sacrifice of Thy Son, and our Saviour, Jesus Christ.

And we most humbly beseech Thee, of Thy goodness, O Lord, to comfort and succour all those, who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity.

And we also bless Thy holy Name, for all Thy servants, who having finished their course in faith, do now rest from their labours.

And we yield unto Thee most high praise, and hearty thanks, for the wonderful grace and virtue declared in all Thy Saints, who have been the choice vessels of Thy grace, and the lights of the world in their several generations: most humbly beseeching Thee, to give us grace to follow the example of their stedfastness in Thy faith, and obedience to Thy holy commandments; that at the day of the general resurrection, we, and all they who are of the mystical Body of Thy Son, may be set on His right hand, and hear His most joyful voice, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Then shall the Presbyter say,

As our Saviour Christ hath commanded and taught us, we are bold to say, Our Father, etc.

Then the Presbyter shall say to them that come to receive the Holy Communion, this invitation:

Ye that do truly and earnestly, etc. [Then follow the Confession, the Absolution, the Comfortable Words, and the Collect of Humble Access, as in the English Office, with verbal alterations in the two latter.] Then shall the Bishop, if he be present, or else the Presbyter that celebrateth, first receive the Communion in both kinds himself, and next deliver it to other Bishops, Presbyters, and Deacons (if there be any present), and after to the people in due order, all humbly kneeling. And when he receiveth himself, or delivereth the Sacrament of the Body of Christ to others, he shall say,

The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life.

Here the person receiving shall say, Amen.

And the Presbyter or Minister that receiveth the Cup himself, or delivereth it to others, shall say this Benediction, The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life.

Here the person receiving shall say, Amen.

If the consecrated bread or wine be all spent before all have communicated, the Presbyter is to consecrate more, according to the form before prescribed, beginning at the words, All glory be to Thee, etc., and ending with the words, that they may become the Body and Blood of Thy most dearly beloved Son.

When all have communicated, he that celebrates shall go to the Lord's Table, and cover with a fair linen cloth that which remaineth of the consecrated elements, and then say,

Having now received the precious Body and Blood of Christ, let us give thanks to our Lord God, Who hath

graciously vouchsafed to admit us to the participation of His holy Mysteries; and let us beg of Him grace to perform our vows, and to persevere in our good resolutions; and that, being made holy, we may obtain everlasting life, through the merits of the all-sufficient Sacrifice of our Lord and Saviour Jesus Christ.

Then the Presbyter shall say this Collect of Thanksgiving, as followeth.

Almighty and everliving God, we most heartily thank Thee, etc. [And the Office closes with the "Gloria in Excelsis," the Peace, and the Blessing, as in the English Use, with alterations in the "Gloria."]

■ Here the the Paten into

Priest is to take

his hands.

[V.]

THE AMERICAN LITURGY.

The order and arrangement of the Communion Office of the American Church is the same as our own, with this one important difference, viz. that the Prayer of Oblation and the Invocation have been restored to their place in immediate connection with the Prayer of Consecration, which now closely resembles that of the Scottish Liturgy, and is as follows:All glory be to Thee, Almighty God, our heavenly Father, for that Thou of Thy tender mercy didst give Thine only Son Jesus Christ to suffer death upon the cross for our redemption; Who made there (by His one oblation of Himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and did institute, and in His holy Gospel command us to continue, a perpetual memory of that His precious death and sacrifice until His coming again: For in the night in which He was betrayed, (a) He took bread; and when He And here had given thanks, (b) He brake it, and gave it he is to lay to His disciples, saying, Take, eat; (c) this is his hand upon every Vessel in My Body, which is given for you; do this in which there is remembrance of Me. Likewise, after supper, any Wine to be (d) He took the cup; and when He had given consecrated. thanks, He gave it to them, saying, Drink ye all of this; for (e) this is My Blood, of the New Testament,

And here to break the bread. lay his hand upon all the

• And here to

Bread.

d Here he is

to take the Cup

into his hand.

The Oblation.

which is shed for you, and for many, for the remission of sin : do this, as oft as ye shall drink it, in remembrance of Me. Wherefore, O Lord and heavenly Father, according to the institution of Thy dearly beloved Son our Saviour Jesus Christ, we, Thy humble servants, do celebrate and make here before Thy Divine Majesty, with these Thy holy gifts, which we now offer unto Thee, the memorial Thy Son hath commanded us to make; having in remembrance His blessed Passion and precious Death, His mighty Resurrection and glorious Ascension; rendering unto Thee most hearty thanks, for the innumerable benefits procured unto us by the same. And we most humbly beseech Thee, O merciful Father, to hear us; and, of Thy al- The Invocation. mighty goodness, vouchsafe to bless and sanctify,

with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine; that we, receiving them according to Thy Son our Saviour Jesus Christ's holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood. And we earnestly desire Thy fatherly goodness, mercifully to accept this our Sacrifice of praise and thanksgiving; most humbly beseeching Thee to grant, that by the merits and death of Thy Son Jesus Christ, and through faith in His Blood, we, and all Thy whole Church, may obtain remission of our sins, and all other benefits of His Passion. And here we offer and present unto Thee, O Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and living sacrifice unto Thee; humbly beseeching Thee, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, be filled with Thy grace and heavenly benediction, and made one body with Him, that He may dwell in them, and they in Him. And although we are unworthy, through our manifold sins, to offer unto Thee any sacrifice; yet we beseech Thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences; through Jesus Christ our Lord; by Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, O Father Almighty, world without end. Amen.

Here shall be sung a Hymn, or Part of a Hymn, from the Selection for the Feasts and Fasts, etc.

The Order for the Administration] The Title of this Office in the Prayer Book of 1549 was, "The Supper of the Lord, and the Holy Communion, commonly called the Mass." It is evident that the Reformers did not see any reason why this Sacrament should not still be commonly called "The Mass;" but the name soon dropped out of use after the introduction of the vernacular into Divine Service, and it was not printed as a third title in 1552, or in any subsequent Prayer Books. the Lord's Supper] The use of this name for the Eucharist is almost entirely modern. It is occasionally, but very rarely, found in the writings of the Fathers as a designation of the Sacrament in its aspect of a Communion [AUG. Ep. liv. 7, exviii. 5]; but it was used in the Primitive Church as the name of the Love Feast [see Annot. Bible, iii. 435], and in later ages, when the Love Feasts had become obsolete, as that of the Last Supper, and especially with reference to our Lord's act of love in washing the feet of His disciples. Hence Maundy Thursday is always called "Cana Domini" in the Liturgical books of the Western Church. The name was adopted by the early Lutherans in the Confession of Augsburg [A. D. 1530] as that of the Holy Eucharist, and also by Calvin in his Institutes. [CALVIN'S Inst. iv. 22.] Its first use in that sense in England was in an Act of Parliament of A. D. 1547, which speaks of the Holy Eucharist as being "commonly called the Sacrament of the Altar, and in Scripture the Supper and Table of the Lord, the Communion, and partaking of the Body and Blood of Christ." [1 Edw. VI. cap. 1.] The name thus given to the holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place "after supper" [Luke xxii. 20], and "when He had supped." [1 Cor. xi. 25.]

or Holy Communion] Among other names given to the Eucharist, Cardinal Bona mentions this as an ancient one; and says of the term that it is applied not only to the use of the Sacrament, but also to the sacrifice of it, because without the communion of the Celebrant there is no sacrifice. His words are, ". . . sed quia in ea sit consecratio, et participatio corporis et sanguinis Christi, et ideo sine communione esse non potest." The name is Scriptural in the strictest sense, St. Paul saying, "The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?" [1 Cor. x. 16.] St. Paul uses the term not primarily of the fellowship which Christians thus maintain with each other by means of the Sacrament, but of the fellowship which is thus originated through the communion established between the Head and His members by communication to them of His Body and His Blood in that Sacrament. As our Church has 1 Pictures are still the books of the unlearned, and many persons derive their impressions of the Institution of the Eucharist froni Leonardo da Vinci's picture of the Last Supper. This picture was painted for the refeetory of the Dominican convent of St. Maria delle Grazie at Milan, and was intended to represent, as an appropriate subject for such a place, our Lord's parting meal with His disciples. It is sometimes copied in sculpture, or in paintings or painted glass, and placed over the altar, and thus the error is propagated.

And if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the congregation be

happily consecrated the term Bible by calling the book of the Scriptures the "Holy Bible," so by the prefix "Holy" to the word "Communion" a sacred distinctive title is given to the Sacrament which it designates, expressive of its relation both to God and man.

The name of highest dignity and of greatest antiquity is that of "The Eucharist," or Sacrifice of Thanksgiving, which is derived from our Lord's own act of giving thanks or "Eucharistizing' at its Institution, an act always commemorated in its celebration. [Luke xxii. 19; 1 Cor. xi. 24.] This is the term used by St. Ignatius, the contemporary of St. John [IGN. Philad. iv., Smyrn. 6]; and a few years after [A.D. 140] Justin Martyr writes of the Sacrament, "And this taking of food is called among us the Eucharist." [JUST. MART. Apol. i. 66.]

THE INTRODUCTORY RUBRICS.

at least some time the day before] In the Liturgy of 1549 and 1552 the direction was "overnight, or else in the morning, afore the beginning of Matins, or immediately after." This implies, as Cosin remarks, "a certain distance of time between Morning Prayer and High Service. A rule which is at this time duly observed in York and Chichester, but by negligence of ministers, and carelessness of people, wholly omitted in other places." [COSIN's Works, v. 83.] It also shews the intention of the Church, that Mattins should be said before the Celebration of Holy Communion, which is to be inferred likewise from the fact that on Palm Sunday the Proper Second Lesson at Mattins is Matt. xxvi. and the Gospel is Matt. xxvii., and on Good Friday the Proper Second Lesson is John xviii. and the Gospel is John xix. This is a very ancient rule of the Church of England; as, e.g., in some constitutions of the Province of Canterbury, A.D. 1322, it is ordered, "Let no parish priest celebrate mass till he hath finished matins, prime, and undern2 [tierce].' Grindal, in his Injunctions as Archbishop of York, in 1571, ordered the Morning Prayer, Litany, and Communion to be said together "without any intermission;" there being, doubtless, some local or temporary reason for his so doing.

66

And if any] These disciplinary Rubrics formed part of the First Reformed Liturgy of 1549. The English, like the Scottish and Continental Reformers, laid great stress on discipline. The definition of the Church in the Homily for Whitsunday includes among its marks, "The right use of Ecclesiastical Discipline;" and that in the Catechism of 1553, Brotherly correction and excommunication, or banishing those out of the Church that will not amend their lives.' Comp. also Art. 33, and Canon 26. The disuse of it in modern times is due partly to the sturdy individualism and indisposition to submit to authority which is part of our national character, and partly to the fact that no sufficient method was devised of supporting the Curate in the exercise of this part of his duty. It is perhaps, to some extent, practically compensated for by the voluntary abstinence from the Lord's Table of almost all " open and notorious evil livers."

* JOHNSON's Canons, ii. 338,