as by Bishop Cosin, and still later by Archbishop Sheldon in 1670,
that the practice of cathedrals or mother churches was intended to
be a pattern for that of parochial churches. Wherever, therefore,
the Clergy form a company sufficient for communion they ought not
to communicate less often than every Sunday, and may well do so
oftener, even daily; and wherever a company of communicant laity
desire a like privilege, they are not debarred from it by this
rubric.
138. 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.
The words 'shall suffice' do not exclude a higher alternative, as
may be seen in the rubric of administration of Baptism to Infants,
where they are employed in the recognition of the validity of
baptism by pouring, though it is not equally significant with, and
certainly is not exclusive of, baptism by dipping. The true meaning
is expanded in the corresponding rubric of the Scottish Liturgy of
1637:--"Though it be lawful to have wafer bread, it shall suffice
that the bread be such as is usual; yet the best and purest wheat
bread that conveniently may be gotten." This is more strongly
expressed by Bishop Cosin, in his comment on the similar rubric
in the Prayer-Book of 1604:--"It is not here commanded that no
unleavened or wafer bread be used, but it is said only that the
other bread shall suffice. So that, though there was no necessity,
yet there was a liberty still reserved of using wafer bread, which
was continued in divers churches of the kingdom and Westminster
for one) till the 17th of King Charles.[j] The first use of the
common bread was begun by Farel and Viret at Geneva, in 1538, which
so offended the people there, and their neighbours at Lausanne
and Berne (who had called a synod about it), that both Farel and
Viret and Calvin and all were banished for it from the town; where
afterwards, the wafer bread being restored, Calvin thought fit to
continue it, and so it is at this day."
The rubric insists that great care should be taken in the selection
of the bread; wherefore the Curate and Church-wardens should not
be content with the first bread that comes to hand. Indeed, the
ordinary bread of commerce scarcely comes up to the standard of
excellence and purity here required. There is no mention of any
corresponding care about the wine. But considerations of reverence
obviously demand a similar standard of excellence and purity;
and it is much to be wished that more attention were paid to this
point. The thick and syrupy wines, commonly made up for this sacred
use, are undesirable; on the other hand, unfermented grape juice
is not wine.[k]
139. And if any of the Bread and Wine remain unconsecrated, 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 Communicants as he shall then
call unto him, shall, immediately after the Blessing, reverently
eat and drink the same.
This rubric provides for the reverent consumption of the consecrated
species.
The direction to drink the Wine, as well as to eat the Bread,
reverently, is imperative to compel the consumption of the Wine,
as well as of the Bread. 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
assistance. But if it should happen that he finds it necessary to
call to him other communicants for the purpose of consuming a
considerable surplus, the word 'reverently' implies that they
should receive it in the same posture in which they communicated.
The prohibition against carrying the unconsumed remainder of the
consecrated elements out of church involves the cleansing the
vessels in church. This should be done by the Priest himself.
Although the Service has been concluded, the people are not required
to withdraw immediately: indeed, if all left immediately after
the blessing, the Priest could not call unto him any of them for
the purpose of consuming the remainder of the consecrated elements.
The method of cleansing, which is really intended to ensure the
entire consumption of all that remains, is not prescribed, and the
word 'reverently' leaves much to the discretion of the Priest,
while it certainly applies as much to his demeanour as to that
of the people.[l]
140. The Bread and Wine for the Communion shall be provided by the
Curate and the Church-wardens at the charges of the Parish.
141. And note, that every Parishioner shall communicate at the
least three times in the year, of which Easter to be one. And
yearly at Easter every Parishioner shall reckon with the Parson,
Vicar, or Curate, or his or their Deputy or Deputies; and pay to
them or him all Ecclesiastical Duties, accustomably due, then and
at that time to be paid.
142. After the Divine Service ended, the money given at the
Offertory shall be disposed of to such pious and charitable
uses, as the Minister and Church-wardens shall think fit. Wherein
if they disagree, it shall be disposed of as the Ordinary shall
appoint.
143. Whereas it is ordained in this Office for the Administration
of the Lord's Supper, that the Communicants should receive the same
kneeling; &c.
THE MINISTRATION OF
PUBLICK BAPTISM OF INFANTS,
TO BE USED IN THE CHURCH.
144. The people are to be admonished, that it is most convenient
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 baptized into the number of
Christ's Church; 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 Baptism. For which cause also it is expedient that
Baptism be ministered in the vulgar tongue. Nevertheless, (if
necessity so require,) Children may be baptized upon any other day.
The main object of the rubric is that there should be a good
congregation; and in preferring 'Sundays and other Holydays' to
other days, because 'the most number of people' then 'come
together,' the rubric implies that some come together on all
days, viz., to daily Morning and Evening Prayer.
145. And note, that there shall be for every Male-child to be
baptized two Godfathers and one Godmother; and for every Female,
one Godfather and two Godmothers.
The twenty-ninth canon of 1603 forbade parents, that is fathers,
to be godfathers for their own children; but this prohibition was
abolished by the Convocation of Canterbury in 1865, though the
amended canon has not yet received the sanction of the Crown. So
that the law on the subject has been for sixteen years in a state
of transition, and a custom of admitting fathers to be godfathers
for their children is growing up.
146. When there are Children to be baptized, the Parents shall
give knowledge thereof over night, or in the morning before the
beginning of Morning Prayer, to the Curate. And then the Godfathers
and Godmothers, and the people with the Children, must be ready
at the Font, either immediately after the last Lesson at Morning
Prayer, or else immediately after the last Lesson at Evening
Prayer, as the Curate by his discretion shall appoint. And the
Priest coming to the Font, (which is then to be filled with pure
Water,) and standing there, shall say, Hath this child, &c.
The use of the word 'Priest' here should not be taken to exclude
the ministration of a Deacon in the absence of the Priest, inasmuch
as the Ordination Service empowers a Deacon to baptize. But it
seems to exclude the ministration of a Deacon in the presence of
the Priest.
The font should be filled immediately before the Baptism, so that
the water may be pure and fresh.
The official dress for the Priest is a surplice and a stole.
It is the custom of some Churches to use a shell for pouring water
on the child; and it ensures the application of sufficient water.
It is convenient, besides adding to the dignity of the Sacrament,
that when it is ministered according to the rubric at Morning or
Evening Prayer, the Priest should be attended to the font by two
or more of the choir, who will hand him the shell, or napkin, or
hold the book when required.
147. If they answer, _No_: Then shall the Priest proceed as followeth.
Dearly beloved, &c.
148. Then shall the Priest say, _Let us pray_.
At the words 'Let us pray,' the general congregation, as well as
those immediately concerned in the Baptism, should kneel, the Priest
continuing to stand.
The Collects, 'Almighty and Everlasting God,' and 'Almighty and
Immortal God,' should be said by the Priest only, the people saying
'Amen.'
149. Then shall the people stand up, and the Priest shall say, Hear
the words, &c.
150. After the Gospel is read, the Minister shall make this brief
Exhortation upon the words of the Gospel. Beloved, ye hear, &c.
151. Then shall the Priest speak unto the Godfathers and Godmothers
on this wise. Dearly beloved, &c.
152. Then shall the Priest say, O merciful God, &c.
In the Book of 1549 the Sign of the Cross was directed to be made
in the water at the words 'Sanctify this fountain of Baptism,'
which correspond to and are in substance restored by the words
'Sanctify this water' in this prayer, introduced in the revision
of 1662. It seems therefore admissible to restore also the act of
blessing which formerly accompanied the words now restored in
substance.
153. Then the Priest shall take the Child into his hands, and shall
say to the Godfathers and Godmothers,
_Name this Child_.
154. And then naming it after them (if they shall certify him
that the Child may well endure it) he shall dip it in the Water
discreetly and warily, saying, _N_. I baptize thee, &c.
155. But if they certify that the Child is weak, it shall suffice
to pour Water upon it, saying the foresaid words. _N_. I baptize
thee, &c.
Whereas in other parts of the offices of Baptism the Minister is
specially directed to ask certain questions of the sponsors, but
is not so directed here, it may be concluded that he is not under
obligation to volunteer the inquiry whether or not the child be
weak; but may baptize in the usual way by pouring, unless the
sponsors request him to baptize by dipping. And practically, notice
of such request should be given previously, in order that proper
preparation should be made.
156. Then the Priest shall say. We receive, &c.
157. * Here the Priest shall make a Cross upon the Child's forehead.
The ancient custom was to make the cross on the child's forehead
with the thumb. No water should be used.
158. Then shall the Priest say. Seeing now, &c.
Although all direction for the disposal of the child is omitted,
it stands to reason that the Minister must give back the child,
and care should be taken to give it to a sponsor, and not to a
nurse.
159. Then shall be said, all kneeling; Our Father, &c.
160. Then shall the Priest say. We yield Thee, &c.
161. Then, all standing up, the Priest shall say to the Godfathers
and Godmothers this Exhortation following. Forasmuch, &c.
162. Then shall he add and say, Ye are to, &c.
163. It is certain, by God's Word, that Children which are baptized,
dying before they commit actual sin, are undoubtedly saved.
164. To take away all scruple concerning the use of the sign of the
Cross in Baptism; the true explication thereof, and the just reasons
for the retaining of it, may be seen in the xxxth Canon, first
published in the Year MDCIV.
THE MINISTRATION OF
PRIVATE BAPTISM OF CHILDREN
IN HOUSES.
165. The Curates of every Parish shall often admonish the people,
that they defer not the Baptism of their Children longer than the
first or second Sunday next after their birth, or other Holy-day
falling between, unless upon a great and reasonable cause, to be
approved by the Curate.
166. And also they shall warn them, that without like great cause
and necessity they procure not their Children to be baptized at
home in their houses. But when need shall compel them so to do,
then Baptism shall be administered on this fashion:
167. First, let the Minister of the Parish (or, in his absence,
any other lawful Minister that can be procured) with them that are
present call upon God, and say the Lord's Prayer, and so many of
the Collects appointed to be said before in the Form of Publick
Baptism, as the time and present exigence will suffer. And then,
the Child being named by some one that is present, the Minister
shall pour Water upon it, saying these words; _N_. I baptize thee,
&c.
Bishop Cosin observes: "It is not here said what shall be done in
case a lawful Minister cannot be found; or whether the child ought
to be baptized again, or no, when only a midwife, or some other
such, hath baptized it before." According to the ancient custom
of the church, recognized and affirmed in the case of Mastin _v_.
Estcott (1841), a child baptized by a layman is validly baptized.
It follows, that though Baptism by any other than a Bishop, Priest,
or Deacon is discouraged, and is only excusable in extreme
necessity, the Sacrament should not be repeated.
In selecting the Collects for use after the Lord's Prayer, the
Minister should be careful to prefer those which would not be used
in the church, when the child (if it afterwards live) is brought
into the church. He will therefore say (if time and present exigence
will suffer) the Collects beginning,
Almighty everlasting God, who of Thy great mercy, &c.
Almighty and Immortal God, the aid of all that need, &c.
O merciful God, grant that the old Adam, &c.
Almighty ever-living God, &c., which last Collect should always
be used, except in a case of extremest urgency.
168. Then, all kneeling down, the Minister shall give thanks unto
God, and say, We yield Thee, &c.
169. And let them not doubt, but that the Child so baptized is
lawfully and sufficiently baptized, and ought not to be baptized
again.
THE RECEIVING OF THE CHILD IN THE CHURCH.
170. Yet nevertheless, if the Child, which is after this sort
baptized, do afterward live, it is expedient that it be brought
into the Church, to the intent that, if the Minister of the same
Parish did himself baptize that Child, the Congregation may be
certified of the true Form of Baptism, by him privately before
used: In which case he shall say thus, I certify you, &c.
171. But if the Child were baptized by any other lawful Minister,
then the Minister of the Parish, where the Child was born or
christened, shall examine and try whether the Child be lawfully
baptized, or no. In which case, if those that bring any Child to
the Church do answer, that the same Child is already baptized,
then shall the Minister examine them further, saying, By whom, &c.
172. And if the Minister shall find by the answers of such as
bring the Child, that all things were done as they ought to be;
then shall not he christen the Child again, but shall receive
him as one of the flock of true christian people, saying thus,
I certify you, &c.
173. After the Gospel is read, the Minister shall make this brief
Exhortation upon the words of the Gospel. Beloved, ye hear, &c.
174. Then shall the Priest demand the Name of the Child; which
being by the Godfathers and Godmothers pronounced, the Minister
shall say, Dost thou, &c.
175. Then the Priest shall say, We receive, &c.
176. Here the Priest shall make a Cross upon the Child's forehead.
177. Then shall the Priest say, Seeing now, &c.
178. Then shall the Priest say, We yield Thee, &c.
179. Then, all standing up, the Minister shall make this Exhortation
to the Godfathers and Godmothers. Forasmuch, &c.
The final exhortation in the Office of Public Baptism was probably
omitted here by an oversight, and should be used.
180. But if they which bring the Infant to the Church do make such
uncertain answers to the Priest's questions, as that it cannot
appear that the Child was baptized with _Water, In the Name of the
Father, and of the Son, and of the Holy Ghost_, (which are essential
parts of Baptism,) then let the Priest baptize it in the form before
appointed for Publick Baptism of Infants; saving that at the dipping
of the Child in the Font, he shall use this form of words. If thou
art not, &c.
It seems very difficult, if not impossible, to combine properly the
Office for Public Baptism with that for the reception of infants
brought to church after having been privately baptized. But if it
must be attempted (and in large parishes it is difficult to avoid
it), the Office of Public Baptism should be used, with the
interposition (immediately after the reception of the infants
then baptized) of the inquiries and certificates of the children
privately baptized, and of their reception into the Church. The
Office of Public Baptism can be taken up again at the words,
'Seeing now, dearly beloved brethren,' and continued to the end.
THE MINISTRATION OF
BAPTISM TO SUCH AS ARE OF RIPER YEARS,
AND ABLE TO ANSWER FOR THEMSELVES.
181. When any such persons, as are of riper years, are to be
baptized, timely notice shall be given to the Bishop, or whom he
shall appoint for that purpose, a week before at the least, by
the Parents, or some other discreet persons; that so due care
may be taken for their Examination, whether they be sufficiently
instructed in the Principles of the Christian Religion; and that
they may be exhorted to prepare themselves with Prayers and Fasting
for the receiving of this holy Sacrament.
The duty of giving notice to the Bishop is not laid upon the Curate,
but upon the parents, or some other discreet persons. He is not
therefore bound to give such notice.
182. And if they shall be found fit, then the Godfathers and
Godmothers (the people being assembled upon the Sunday or Holy-day
appointed) shall be ready to present them at the Font immediately
after the second Lesson, either at Morning or Evening Prayer, as
the Curate in his discretion shall think fit.
183. And standing there, the Priest shall ask, whether any of the
persons here presented be baptized, or no: If they shall answer,
No; then shall the Priest say thus, Dearly beloved, &c.
184. Then shall the Priest say,
_Let us pray_.
185. (And here all the Congregation shall kneel.)
186. Then shall the people stand up, and the Priest shall say, Hear
the words, &c.
187. After which he shall say this Exhortation following. Beloved,
ye hear, &c.
188. Then the Priest shall speak to the _persons_ to be baptized
on this wise: Well-beloved, &c.
189. Then shall the Priest demand of each of the persons to be
baptized, severally, these Questions following: Dost thou, &c.
190. Then shall the Priest say, O merciful God, &c.
191. Then shall the Priest take each person to be baptized by the
right hand, and placing him conveniently by the Font, according to
his discretion, shall ask the Godfathers and Godmothers the Name;
and then shall dip him in the water, or pour water upon him,
saying, _N_. I baptize thee, &c.
If a person desire baptism by dipping, every effort should be made
to provide means for the due administration of the Sacrament after
the primitive manner.
192. Then shall the Priest say. We receive, &c.
193. Here the Priest shall make a Cross upon the person's forehead.
194. Then shall the Priest say, Seeing now, dearly beloved, &c.
195. Then shall be said the Lord's Prayer, all kneeling.
196. Then, all standing up, the Priest shall use this Exhortation
following; speaking to the Godfathers and Godmothers first.
Forasmuch as, &c.
197. (And then, speaking to the new baptized persons, he shall
proceed, and say,) And as for you, &c.
198. It is expedient that every person, thus baptized, should be
confirmed by the Bishop as soon after his Baptism as conveniently
may be; that so he may be admitted to the holy Communion.
199. If any persons not baptized in their infancy shall be brought
to be baptized before they come to years of discretion to answer
for themselves; it may suffice to use the Office for Public Baptism
of Infants, or (in case of extreme danger) the Office for Private
Baptism; only changing the word [_Infant_] for [_Child_ or
_Person_] as occasion requireth.
200. A CATECHISM,
That is to say,
An Instruction to be learned of every person, before he be brought
to be confirmed by the Bishop.
201. The Curate of every Parish shall diligently upon Sundays and
Holy-days, after the second Lesson at Evening Prayer, openly in
the Church instruct and examine so many Children of his Parish
sent unto him, as he shall think convenient, in some part of this
Catechism.
The time of Catechising was fixed by the 59th Canon of 1603, and
by the Prayer-Book up to 1662, to be "before Evening Prayer." In
1662, this was changed to "after the Second Lesson." It must be
remembered that in 1662 the Evening Prayer was said or sung in
the afternoon only.
While the edifying effect of public Catechising is very great, it
must be admitted that the introduction of Sunday-schools into the
Church system, together with the change in the hours of Divine
Service, have undoubtedly altered the conditions which rendered
it necessary to provide so definite an order as this.
202. And all Fathers, Mothers, Masters, and Dames, shall cause
their Children, Servants, and Apprentices, (which have not learned
their Catechism,) to come to the Church at the time appointed,
and obediently to hear and be ordered by the Curate, until such
time as they have learned all that is here appointed for them to
learn.
203. So soon as Children are come to a competent age, and can
say, in their Mother Tongue, the Creed, the Lord's Prayer, and
the Ten Commandments; and also can answer to the other Questions
of this short Catechism; they shall be brought to the Bishop. And
every one shall have a Godfather, or a Godmother, as a Witness of
their Confirmation.
The qualification for Confirmation, given in the rubric at the end
of the Office for Public Baptism, seems to be here restricted by
the addition of the words 'so soon as children are come to a
competent age.' On the principle that the wider interpretation
of the requisites for spiritual privileges should prevail over
the narrower, this rubric should be so interpreted as not to
conflict with the other. In this view, the competency here intended
does not consist in having arrived at a definite age, but in
understanding what they are able to repeat with their lips. It
should be observed that the word 'child' used in the rubric
indicates, in the language of the Canon Law, an age between seven
and fourteen.
204. And whensoever the Bishop shall give knowledge for Children
to be brought unto him for their Confirmation, the Curate of every
Parish shall either bring, or send in writing, with his hand
subscribed thereunto, the names of all such persons within his
Parish, as he shall think fit to be presented to the Bishop to
be confirmed. And, if the Bishop approve of them, he shall confirm
them in manner following.
THE ORDER OF
CONFIRMATION,
OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED
AND COME TO YEARS OF DISCRETION.
205. Upon the day appointed, all that are to be then confirmed,
being placed, and standing in order, before the Bishop; he (or
some other Minister appointed by him) shall read this Preface
following. To the end, &c.
206. Then shall the Bishop say, Do ye here, &c.
207. And every one shall audibly answer, I do.
208. Then all of them in order kneeling before the Bishop, he shall
lay his hand upon the head of every one severally, saying, Defend,
&c.
The word 'severally' (closely connected with the word 'saying'),
and the singular number of the expression 'this thy child,' &c.,
indicate a distinct intention that the words should be said to
each individual.
209. Then shall the Bishop say. The Lord be, &c.
210. And (all kneeling down) the Bishop shall add, Let us pray.
Our Father, &c.
211. And this Collect. Almighty and, &c.
212. Then the Bishop shall bless them, saying thus, The blessing, &c.