by the whole body of communicants, but made by one person alone in their name. This accounts for the introduction of the words, "in the name of all those that are minded to receive," and shows that these words give no countenance whatever to the notion that in them a distinction is implied between the communicants, and a congregation of noncommunicants supposed to be likewise present.

The priest is next directed to "turn him to the people "-evidently to those in whose name the confession has been made, and to none others-and to pronounce the Absolution in a form somewhat differing from the present. This is followed by the "comfortable words " to be said by the priest "turning him toward the people." Next follows the prayer of access, "We do not presume to come," &c.,-to be said by the priest kneeling, "in the name of all them that shall receive the Communion.” After which follows: "Then shall the priest " (who has already communicated) "rise, the people still reverently kneeling, and the priest shall deliver the Communion, first to the ministers, if any be there present, that they may be ready to help the priest, and after to the other." Directions are next given for the administration of "the Sacrament of the Body of Christ" by the priest, and after that of "the Sacrament of the Blood," either by the priest, or by the assistant minister following him, "to every one;" which being done," "the priest, turning him to the people," is to "let the people depart" with the blessing; which consists of the former part of that now in use, stopping short at the words "Jesus Christ our Lord."

It is further to be noted that there is not at the end of this "Order of the Communion" any rubric providing for the omission of the Service in case there be not a sufficient number to communicate with the priest. The "Order" being intended as a guide for the Communion to be added to the celebration of the Mass, it is taken for granted that the congregation will be present, and will, according to the terms of the "Order," receive the Holy Communion with the priest. This is further evident from the "Articles to be inquired of in the Visitations to be had within the diocese of Canterbury" in the second year of Edward VI.; in which, among a number of most minute inquiries as to the performance of Divine

1 Sparrow's collection of Articles, Injunctions, Canons, &c. Lond. 1684, pp. 18-24.

Service, as well as other matters, there is no inquiry whatever as to the frequency of the celebration of the Holy Eucharist, whether it be celebrated "every Sunday and Holy-day," as the inquiry runs touching other parts of the public Service of the Church, but only this question: "Whether they minister the Communion any other ways than only after such form and manner as is set forth by the King's Majesty in the Book of Communion." III.-Resistance to the "Order of the Commu

nion:” Archbishop Cranmer's Defence of it.

Nothing can be plainer than that the design of this first "Order of the Communion" was to restore the celebration of the Holy Eucharist to its primitive character, as a communion of the whole Church, excluding only those that were unworthy, and bidding all the rest to partake of the Christian Sacrifice, the Body and Blood of Christ. That it was so understood by the people, is evident from the effect which so great a change in the order of the Service, enjoined by authority, produced. Had the change consisted only in the administration of the cup as well as the bread to the laity,—had it been confined to an invitation for such of the congregation as felt disposed to do so, to communicate with the priest, leaving those who were otherwise minded to follow their own course, and in accordance with the previous custom to look on while the priest and others with him communicated, —had this been the intention, not only would there have been no occasion to warn any "not to come," meaning thereby that they should "withdraw themselves;" but no violence would have been done to the feelings of any one, and no provocation given for the determined resistance which this "Order of the Communion" had to encounter. It was the fact that the new form of Service forced upon every individual present the alternative of "withdrawing himself" as a person who needed to be specially dealt with and "brought to grace," or else "drawing near" to communicate, that caused the "Order of the Communion" to be regarded in the light of a grievance. "The issue," Strype tells us, of the promulgation of this new Service-book, 66 was that there arose a marvellous schism and variety of factions in celebrating the Communion Service: some followed the King's proceedings; others admitted them, but did patchingly use but some part of the book 2 Sparrow's Coll., p. 31.

But many carelessly contemned all, and would exercise their old wonted popish Mass.3

To such a height did this sense of a grievance inflicted by the authorities rise, that serious disturbances broke out in various parts of the kingdom. Among these was a regular rebellion in Devonshire, to which we are indebted for a highly instructive document, throwing light upon the views by which the alteration from the priest's solitary "Mass" to a Communion Service, requiring the people to partake of the Sacrament, was determined. The rebels presented to Archbishop Cranmer fifteen Articles, the third of which was as follows:-" We will have the Mass in Latin, as was before, and celebrated by the priest, without any man or woman communicating with him." Cranmer's reply to the latter part of this Article is conclusive as to the point at issue between the people and the ecclesiastical authorities, and at the same time clearly shows upon what grounds the latter proceeded as they did.

"You say that you will have neither men nor women communicate with the priest. Alas! good simple souls, how be you blinded with the Papists! How contrary be your Articles one to another! You say in your first Article that you will have all General Councils and Decrees observed, and now you go from them yourselves. You say you will have nobody to communicate with the priest. Hear then what divers Canons, Decrees, and General Councils say clean against you. There is one decree which saith thus :- When the consecration is done, let all the people receive the Communion, except they will be put out of the Church.' And in the Canons of the Apostles, in the eighth chapter, is contained, 'That whensoever there is any Mass, or Communion, if any Bishop, Priest, Deacon, or any other of the clergy, being there present, do not communicate (except he can show some reasonable cause to the contrary), he shall be put out of the Communion, as one that giveth occasion to the people to think evil of the ministers.' And in the ninth chapter of the same Canons of the Apostles, and in the General Council held at Antioch, is thus written, That all Christian people that come into the church, and hear the Holy Scriptures read, and after will not tarry to pray, and to receive the Holy Communion with the rest of the

3 Strype, Ecclesiastical Memorials of Edward VI. Oxf. 1822, Vol. II., Pt. 1, p. 96.

4 Append. to Strype's Memorials of Archbishop Cranmer. No. xl. Oxf. 1812, p. 810.

people; but for some misordering of themselves will abstain therefrom, let them be put out of the Church, until by humble knowledging of their fault, and by the fruits of penance and prayers, they obtain pardon and forgiveness.' And the Council Nicene also showeth the order how men should sit in receiving the Communion, and who should receive first. All these Decrees and General Councils utterly condemn your third Article, wherein you will that the priest shall receive the Communion alone without any man or woman communicating with him. And the whole Church of Christ also, both Greeks and Latins, many hundred years after Christ and the Apostles, do all condemn this your Article; which ever received the Communion in flocks and numbers together, and not the priest alone.

"And besides this, the very words of the Mass, as it is called, show plainly, that it is ordained not only for the priest, but for others also to communicate with the priest. For in the very Canon which they so much extol, and which is so holy that no man may know what

is (and therefore is read so softly that no man can hear it), in that same Canon, I say, is a prayer concerning this; that not only the priest, but also as many beside as communicate with him, may be fulfilled with grace and heavenly benediction.' How agreeth this prayer with your Article, wherein you say that neither man nor woman shall communicate with the priest? In another place also of the said Canon, the priest prayeth for himself and for all that receive the Communion with him, that it may be a preparation for them unto everlasting life.' Which prayer were but a very fond prayer, and a very mocking with God, if nobody should communicate with the priest. And the Communion concludes with two prayers, in the name of the priest and them that communicate with him, wherein they pray thus: 'O Lord, that thing which we have taken in our mouth, let us take it also with pure minds, that this Communion may purge us from our sins, and make us partakers of heavenly remedy.' And besides all this there be an infinite sort of post-Communions in the Mass-books, which all do evidently show that in the Masses the people did communicate with the priest.

"And although I would exhort every good Christian man often to receive the Holy Communion, yet I do not recite all these things to the intent that I would in this corrupt world

(when men live so ungodly as they do) that the old Canons should be restored again, which command every man present to receive the communion with the priest. Which Canons, if they were now used, I fear that many would receive it unworthily.

But I speak them to condemn your Articles, which would have nobody, neither man nor woman, to be communicated with the priest. Which your Article condemneth the old Decrees, Canons, and General Councils, condemneth all the old Primitive Church, all the ancient holy Doctors and Martyrs, and all the forms and manner of Masses that ever were made, both new and old." 5

The concluding paragraph of this reply shows that Archbishop Cranmer was anything but blind to the immense drawback upon the restoration of the practice of the Primitive Church, arising from the ignorance and irreligion of vast numbers of the people. His remedy for such a state of things, however, was, not to accommodate the celebration of the Holy Eucharist to this low state of religious feeling, but to make the Order of its celebration the very means of awakening men's consciences to their real condition. This would be most effectually done by setting forth the actual participation of the Holy Communion as the rule, and as a duty incumbent upon all; and making the exceptional cases in which it was a duty to abstain from Communion appear in their true character, as abnormal departures from the proper Christian state of mind. He felt that to those who were not fit nor ready to communicate the Church owed a twofold duty,-first to bring them to a sense of their spiritual state by presenting to their minds the alternative between communicating and "withdrawing;" and, secondly, to bring the spiritual power of the ministry to bear upon such as did "withdraw themselves," with a view to "bring them to grace." That this was the true Christian view of the matter will be readily conceded; it cannot, indeed, be denied.

IV. The change made in the First Prayer Book of Edward VI., 1549.

The ill success which attended the promulgation of the "Order of the Communion" led in the following year (1548) to the appointment of a Commission of Bishops and other Divines, charged to draw up a general Service Book in English which, having obtained the approval of

Append. to Strype's Memorials of Archbishop Cranmer. No. xi. Oxf. 1812, p. 812-814.

66

66

Convocation, was confirmed by Act of Parliament, and ordered to come into general use on Whitsunday, 1549; and hence is commonly referred to as the First Book of Edward VI., or the Book of 1549. The differences between this Book and the "Order of the Communion," so far as the question now under consideration is concerned, may be considered as the natural results of the experience which the ecclesiastical authorities had gained of the state of public feeling, not only among the clergy, but especially among the laity. The theory upon which the "Order of the Communion" was constructed, that, after the model of the primitive Church, the whole congregation present should communicate, was abandoned, and the order of administration adapted to the necessity of the case. The following are the principal modifications introduced in that part of the new Service Book which provides for the celebration of the Holy Eucharist, and which bears the title, "The Supper of the Lord, and the Holy Communion, commonly called the Mass." A rubric at the beginning requires so many as intend to be partakers of the Holy Communion" to signify their names to the curate over night, or else in the morning before the beginning of Matins, or immediately after." Passing over the other rubrics, and the introductory part of the Service, as not affecting the question in hand, we find the notice which, in the "Order of the Communion," was to be given on "the next Sunday or Holy-day, or at the least one day before," altogether omitted. The Office proceeds, as did the "Order for the Communion," on the supposition that there will be Communion every Sunday and Holyday; for it is specially provided that in cathedrals and other places where there is daily Communion, the exhortation which follows after the sermon need not be read more than once a month; and that in parish churches it may be left unsaid on week-days. Moreover, this exhortation (substantially the same as that now in use), is to be "given" only "if the people be not exhorted in the sermon or homily," now made part of the Service, "to the worthy receiving of the Holy Sacrament." It differs from the exhortation in the " Order of Communion," chiefly in this, that the warning given to blasphemers and other grievous sinners "not to come," which in the earlier office was appended

6 See Pickering's reprint of the First Book of Edward VI, printed by Whitchurch, in March, 1549.

to the general exhortation, and followed by a pause to see "if any man will withdraw himself," is incorporated in it, and no direction to "pause awhile" is given.

At the same time another exhortation is added, to be used "if upon the Sunday or Holy

day the people be negligent to come to the Communion," in which case it is ordered that "the priest shall earnestly exhort his parishioners to dispose themselves to the receiving of the Holy Communion more diligently, saying these or like words unto them." This commences in the same terms as the exhortation for giving notice in the "Order of the Communion," and is, like that, prospective: "Dear friends, and you especially upon whose souls I have cure and charge." In this exhortation, as in the invitation given on some previous day in the "Order" of 1547, the people are reminded, that by "the most fruitful and glorious passion of Christ we have obtained remission of our sins, and be made partakers of the kingdom of heaven; whereof we be assured and ascertained, if we come to the said Sacrament with hearty repentance for our offences, stedfast faith in God's mercy, and earnest mind to obey God's will, and to offend no more. Wherefore our duty is to come to these holy mysteries, with most hearty thanks to be given to Almighty God for his infinite mercy and benefits given and bestowed upon us His unworthy servants, for whom He has not only given His Body to death, and shed His Blood, but also doth vouchsafe in a Sacrament and mystery to give us his said Body and Blood to feed upon spiritually.”

After the Offertory is this rubric, "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." This separation most clearly shows that the rest of the Service was intended for the communicants only; and that these were to be strictly separated from the general congregation, giving the latter to understand that, as they did not intend to receive, the Service was not for them.

The rubric next

following is to this effect: "Then shall the Minister take so much bread and wine as shall suffice for the persons appointed to receive the Holy Communion." After this follows the "Sursum corda," and "Trisagion," including 7 See Explanation given in sect. 1, p. 314.-ED.

the " proper prefaces," and after this the prayer "for the whole state of Christ's Church;" being the original form of the Prayer for the Church Militant, fused into one with the Consecration Prayer, substantially the same as now; and,— with a rubric intervening which prohibits "any elevation or showing of the Sacraments to the people,”—a —a prayer of Oblation, which now stands in a somewhat altered form in the post-Communion Office. This part of the Service concludes with the Lord's Prayer, the "Dominus "Vobiscum, " and the words "Christ, our paschal lamb, is offered up for us once for all," &c.

The priest is then directed to turn him toward those that come to the Holy Communion, and to say: "You that do truly and earnestly repent you, &c., make your humble confession to Almighty Gol, and to His Holy Church here gathered together in His name, meekly kneeling upon your knees." The next rubric says: "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;" and after the confession: "Then shall the priest stand up, and turning himself to the people" pronounce the Absolution, which, as well as the Confession, is almost word for word the same as now. The "comfortable words" follow next, and after these, this rubric: "Then shall the priest, turning him to God's board, kneel down and say in the name of all them that shall receive the Communion," the prayer of Access, in a form nearly resembling the present.

After this comes the Communion proper, introduced by this rubric: "Then shall the priest first receive the Communion in both kinds himself, and next deliver it to other ministers, if any be present (that they may be ready to help the chief minister), and after to the people," the priest and assistant minister being directed to deliver "the Sacrament of the Body of Christ," and "the Sacrament of the Blood," "to every one." During the administration of the Sacrament, or, as it is termed, "in the Communion time," the clerks are directed to sing two sentences of invocation of the "Lamb of

8 This would appear to have been still in use up to this time, since in the "Order of the Communion," which was in effect appended to the usual Service of the Mass, the consecration of an additional cup or chalice, if the first be found insufficient, is directed to be performed "without any levation or lifting up," implying that in the previous part of the Service there was a "levation."

God;" and when the Communion is ended, the "post-Communion," consisting of certain passages of Holy Scripture.

Next there is this rubric: "Then the priest shall give thanks to God in the name of all them that have communicated, turning him first to the people." The form of thanksgiving, preceded by the Dominus Vobiscum, is almost verbatim the same as the second of the post-Communion Prayers in the present Prayer Book, after which, "the priest, turning him to the people, shall let them depart with this blessing."

At the end of the Communion Office stand "six Collects to be said after the Offertory, when there is no Communion, every such day one," with two prayers for rain, and for fair weather; and after these certain general directions, of which the following are the material points --Upon Wednesdays and Fridays the Litany shall be said; and "though there be none to communicate with the priest, yet these days" he shall put on the Communion vestments, and "say all things at the altar (appointed to be said at the celebration of the Lord's Supper) until after the Offertory; and then shall add one or two of the Collects afore written, as occasion shall serve, by his discretion; and then, turning him to the people, shall let them depart with the accustomed blessing." The same is directed to be done "all other days, whensoever the people be customably assembled to pray in the Church, and none disposed to communicate with the priest." And likewise "in chapels annexed and all other places, there shall be no celebration of the Lord's Supper, except there be some to communicate with the priest."

An important rubric is added, with regard to the supply of the Communion elements. "Forasmuch as the pastors and curates within this realm shall continually find at their costs and charges in their cures sufficient bread and wine for the Holy Communion (as often as their parishioners shall be disposed for their spiritual comfort to receive the same), it is therefore ordered that in recompense of such costs and charges, the parishioners of every parish shall offer every Sunday, at the time of the Offertory, the just value and price of the holy loaf (with all such money and other things as were wont to be offered with the same) to the use of their pastors and curates, and that in such order and course as they were wont to find and pay the said holy loaf." The intention of this rubric is more fully explained by another immediately

following, in which, with a view to insure the celebration of the Holy Eucharist on every Sunday and Holy-day, so that "the receiving of the Sacrament of the blessed Body and Blood of Christ may be most agreeable to the institution thereof and to the usage of the primitive Church,” it is ordered that "in all cathedral and collegiate churches there shall always some communicate with the priest that ministereth. And that the same may be also observed everywhere abroad in the country, some one at the least of that house in every parish to whom by course, after the ordinance herein made, it appertaineth to offer for the charges of the Communion, or some other whom they shall provide to offer for them, shall receive the Holy Communion with the priest: the which may be the better done for that they know before when their course cometh, and may therefore dispose themselves to the worthy receiving of the Sacrament. And with him or them who doth so offer the charges of the Communion, all other who be then godly disposed thereunto shall likewise receive the Communion. And by this means, the minister having always some to communicate with him, may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same. And the priest on the week day shall forbear to celebrate the Communion except he have some that will communicate with him."

Touching the positive obligation to communicate, a separate rubric is added, declaring "every man and woman to be bound to hear and be at the Divine Service, in the parish church where they be resident, and there with devout prayer, or godly silence or meditation, to occupy themselves; there to pay their duties, to communicate once in the year at the least; and there to receive and take all other Sacraments and rites in this book appointed. And whosoever willingly, upon no just cause, doth absent themselves, or doth ungodly in the parish church occupy themselves, upon proof thereof, by the ecclesiastical laws of the realm to be excommunicate, or suffer other punishment, as shall to the Ecclesiastical Judge according to his discretion seem convenient." Lastly, there is a rubric which declares that "although it be read in ancient writers that the people many years past received at the priest's hands the Sacrament of the Body of Christ in their own hands," yet to prevent the secreting and carrying away of it for superstitious uses, "it is thought con