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the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

Collects to be said after the Offertory, when there is no
Communion, every such day one or more; and the fame may
be juid a'la, as often as occafon shall serve, after the Col-
kits either of Morning or Evening Prayer, Communion,
er Litany, by the discretion of the Minister.
SSIST us mercifully, O Lord, in these our fuppli-

cations and prayers, and dispose the way of thy fervants towards the attainment of everlasting falvation; that among all the changes and chances of this mortal lite, they may ever be defended by thy most gracious and ready help, through Jesus Christ our Lord. Amen. of bvhng is in Edward VIth's first book, after which are the following rubricks, &e. “ Then the people shall answer, Amen. Where there are Rockrks, there the Priest fha fay all things appointed here for them to has. When the holy Communion is celebrated on the work-day, or in pria vure houses, then may be omitted the Gloria in Excelsis, the Creed, the dlomly, and the Exhortation beginning Dearly beloved, &c."

() All these prayers are in Edward Vith's first book; and were compofed at the Reformation. After them follow two prayers, one Arrain, and another for fair weather, from which situation they were removed at the Review in his reign, and placed as they now stand in our clumnen Prayer Books. At the end of the communion service in Edward Viih's tirid book are several rubrics, differing from those in our book; the

vt fingular and curious of which are the following:-"For avoiding al matters and occasion of diffention, it is meet the bread prepared for the Communion be made through all this realm after one fort and fashion; that is to tay, unleavened and round, as it was before, but without any menoer of print, and something larger and thicker than it was; fo that it may be aptly divided into divers pieces; and every one shall be die murwo pieces at the least or more, by the discretion of the Miminder and to diftributed. Aad men must not think lefs to be received in here, than in the whole; bụt in each of them the whole body of our Saviour Joan Chutt. And forasmuch as the pastors, and curates within this realm,

in continually find at their costs and charges, in their cures, sufficient dirait and wine for the Holy Communion, (as oft as their parishioners shall Nepated for their fpiritual comfort to receive the same :) it is therefore

und that in recompence of such costs and chargęs, the parishioners of every pailh thall offer every Sunday, at the time of the Offertory, the just

and price of the Holy Loaf (with all such money and other things as Www wont to be offered with the fame) to the use of their pastors and their fested and that in fuchorder and course as they were wont to find and pay

i Holy Louf. Furthernzore, evcry man and woman to be bound

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beseech thee, to direct, fanctify, and govern both our hearts and bodies in the ways of thy laws, and in the works of thy commandments; that through thy most mighty protection, both here and ever, we may be preserved in body and soul, through our Lord and Saviour Jesus Christ. Amen.

RANT, we beseech thee, Almighty God, that the

words which we have heard this day with our outward ears, may through thy grace be fo grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name, through Jesus Christ our Lord. Amen. .

GR

, in

most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name; and finally by thy mercy obtain everlasting life, through Jesus Christ our Lord. Amen.

all , knowest our neceslities before we ask, and our ignorance in asking; We beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen. Almighty God, who haft promised to hear the peri

We beseech thee mercifully to incline thine ears to us, that to hear and be at the divine service in the parish church where they be resident, and there with devout prayer, or godly filence and meditation, to occupy themselves; there to pay their duties; to communicate once in the year at least; and there to receive and take all other facraments and rites in this book appointed, &c. And although it be read in ancient writers, that the people many years past received at the priest's hands the Sacrament of the Body of Christ in their own hands, and no commandment of Christ to the contrary; yet forasmuch as they many times conveyed the fame fecretly away, kept it with them, and diverfly abused it to fuperftition and wickedness; left any such thing hereafter should be attempted, and that an uniformity might be used throughout the whole realm; it is thought convenient the people commonly receive the Sacrament of Christ's Body in their mouths at the priett's hands."

have made now our prayers and supplications unto thee; and grant that those things which we have faithfully asked according to thy will, may effe&tually be obtained, to the relief of our neceflity, and to the setting forth of thy glory, through Jesus Christ our Lord. Amen.

Upon the Sundays and other Holy-days (if there be no Communion) mall be said all that is appointed at the Communion, until the end of the general Prayer, [For the whole state of Christ's Church militant here in earth] together with one or more of these Colleets last before rebearsed, concluding with the Blejing. And there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his discretion.

And if there be not above twenty persons in the Parish, of discretion to receive the Communion; yet there shall be no Communion, except four (or three at the least) communicate with the Priest. And in Cathedral and Collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary. And to take away all occasion of dissension and superstition, which any person hath or might have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be eaten; but the best and purest Wheat Bread that conveniently may

be

gotten. And if any of the Bread and Wine remain unconfecrated, the Curate shall have it to his own use: but if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest, and such other of the Conmunicants as he shall then call unto him, shall, immedi

atcly after the Blessing, reverently eat and drink the same. f The Bread and Wine for the Corhmunion shall be

provided by the Curate and the Churchwardens, at the charges of the Parish.

Upon the Sundays &c.] Of these nine rubrics all were first introduced into the second book of Edward VIth, save the sixth aod the ninth; which were composed at the last Review 1662.

“WHEREA

And note, That every Parishioner shall communicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Parishioner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies ; and pay to them or him all Ecclesiastical Duties, accustomably duc, then and at that time to be paid. After the Divine service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses as the Minister and Churchwardens shall think fit; wherein if they disagree, it shall be disposed of as the Ordinary shall appoint.

THEREAS it is ordained in this Office for the

Administration of the Lord's Supper, that the Communicants should receive the same kneeling ; (which order is well meant, for a signification of our humble and

Easter to be one] In the primitive church, while Christians continued in their strength of faith and devotion, they did communicate every day. This custom continued in Africa till St. Cyprian's time, Orat. Dom. “We daily receive the Eucharist, for to be our food of salvation.” And after him till St. Augustine's time, Ep. 23, ad Bonifac.; infomuch as these words in our Lord's Prayer, “ Give us this day our daily bread," they interpreted of the Eucharist, as being daily to be celebrated. But afterward, when charity grew cold, and devotion faint, the custom grew faint withal, and within a Imall time began to be left by little and little; and fome upon one pretence, fome upon another, would communicate but once a week. In the East Church they grew to a worse cuttom betimes, which in after ages came into the Latin Churches too. They fell from every day to Sundays and holidays only, and from thence to once a year, and no oftener. Śt. Ambrose is cited for the proof of this, De Sacram. lib. iv. C. 4. But this wicked custom of receiving the Eucharist but once a year, was but of fome Greeks in the East, says St. Ambrose there; which cannot properly be understood of any but the diocese (as it was anciently called) or patriarchate of Antioch. For though the Eastern empire, whereof Constantinople was the metropolis, contained many provinces; yet the Eaitern Church, or Greeks in the Ealt, were properly those of Antioch; Theod. Hist. lib. v. cap. 9. And possibly some of these might be fo fupine as hath been observed; but of the Greeks in general no such careless custom can be affirmed; for St. Chryfoftom tells us that in his time, “ in every meeting or congregation of the church, the healthful mysteries of the Eucharist are celebrated.” Hom. 26, in Matth. In regard of this negleet, after councils did, as the Church of England, make canons; that is, men could be got to receive it no oftener, yet they should be forced to receive it at least three times in the year; Christma», Easter, and Whitsuntide. “ Nor was he to be reckoned amongst good Catholick Christians, that did not receive at those feasts,” Con, Agat. c. 18.-Sparrow.

Whereas &c.] This protestation (a little differing from its present form) first occurs in Edward VIth's second book; but Queen Elizabeth, who wilhed much to conciliate the Papifts, omitted it in her Prayer-Book, as a

grateful acknowledgment of the benefits of Christ, therein given to all worthy Receivers, and for the avoiding of such profanation and disorder in the holy Communion, as might otherwise ensue:) yet, left the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved; It is hereby declared, That thereby no adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; (for that were idolatry, to be abhorredof all faithful Christians:) and the natural Body and Blood of our Saviour Christ are in heaven, and not here; it being against the truth of Christ's natural body, to be at one time in more places than one."

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THE MINISTRATION OF

Publick Baptism of Infants,

TO BE USED IN THE CHURCH.

T THE people are to be admonished, that it is most conve

nient, that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the congregation there

present may testify the receiving of them that be newly bapmatter of offence to those people. It was restored, however, at the laft Review, 1662.

The people are to be admonished] Until the Review in 1662, the following reason for this admonition, introduces this rubrick :-“ It appeareth by ancient writers, that the Sacrament of Baptism in the old time was not commonly ministered but at two times in a year, at Easter and Whitsuntide, at which times it was openly miniftered in the presence of all the congregation. Which custom being now grown out of use, (although it cannot for many good confiderations be well rettored again) it is thought good to follow the same, as near as conveniently may be. Wherefore all the people, &c.” The concluding words of the rubrick were, till the Review, 1662, at all times be baptised at home,for which the present words were substitu.d. The fecond rubric was introduced at the last Review; and the last is the same with one in Edward Vith's firft book, except that instead of the words “at the font,” we have at the church door;" for

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