to exclude any idea of an address after it; for which also no
place is provided during the rite, nor is any interruption to the
course of the service suggested which could admit of its insertion
anywhere. However desirable it may be, it is, therefore, an
unauthorized addition to the Prayer-Book.
213. And there shall none be admitted to the holy Communion, until
such time as he be confirmed, or be ready and desirous to be
confirmed.
THE FORM OF
SOLEMNIZATION OF MATRIMONY.
214. First the Banns of all that are to be married together must be
published in the Church three several Sundays or Holy-days, in the
time of Divine Service, immediately before the Sentences for the
Offertory; the Curate saying after the accustomed manner,
On the question of the time for the Publication of Banns, see note
on Rubric 99.
The rubric leaves it to the discretion of the Curate how to act,
when any one rises in answer to his invitation, to declare some
cause or impediment; and it is only reasonable that some words,
though not set down, should be spoken by the Curate, to shew that
the person has been heard. It is perhaps advisable, having regard
to the precautions directed to be taken in the later rubric touching
the same matter, that the Curate, while stating that he hears the
declaration, should request the objector to speak to him more fully
on the matter, after the Divine service is ended; and then it is
also advisable to demand that the objection should be made in
writing.
215. And if the persons that are to be married dwell in divers
Parishes, the Banns must be asked in both Parishes; and the Curate
of the one Parish shall not solemnize Matrimony betwixt them,
without a Certificate of the Banns being thrice asked, from the
Curate of the other Parish.
216. At the day and time appointed for solemnization of Matrimony,
the persons to be married shall come into the body of the Church
with their friends and neighbours: and there standing together,
the Man on the right hand, and the Woman on the left, the Priest
shall say, Dearly beloved, &c.
This direction to come into the 'body of the church' is best obeyed
by placing the persons to be married outside the chancel, and at
the chancel-step, the Priest standing upon or above the step, and
turning his face towards them.
The word 'Priest' here is to be interpreted strictly, as excluding
a Deacon, in accordance with the ancient law and usage that
marriage ought not to be celebrated by a Deacon. Though a marriage
so celebrated would not be invalid, it is contrary to all order
that a Deacon should take upon himself to pronounce the solemn
benedictions of the Church contained in this rite.
217. And also, speaking unto the persons that shall be married, he
shall say, I require, &c.
218. At which day of Marriage, if any man do alledge and declare
any impediment, why they may not be coupled together in Matrimony,
by God's Law, or the Laws of this Realm; and will be bound, and
sufficient sureties with him, to the parties: or else put in a
Caution (to the full value of such charges as the persons to be
married do thereby sustain) to prove his allegation: then the
solemnization must be deferred, until such time as the truth be
tried.
219. If no impediment be alledged, then shall the Curate say unto
the Man, Wilt thou have, &c.
220. The Man shall answer,
_I will_.
221. Then shall the Priest say unto the Woman, Wilt thou have, &c.
222. The Woman shall answer,
_I will_.
223. Then shall the Minister say, Who giveth, &c.
224. Then shall they give their troth to each other in this manner.
225. The Minister, receiving the Woman at her father's or friend's
hands, shall cause the Man with his right hand to take the Woman
by her right hand, and to say after him as followeth. I, _N_. take,
&c.
Care should be taken by the Minister not to permit the father or
friend who gives the woman to be married, to give the woman's hand
to the man, but to receive it himself, and himself give it to the
man.
226. Then shall they loose their hands; and the Woman, with her
right hand taking the Man by his right hand, shall likewise say
after the Minister, I, _N_. take, &c.
227. Then shall they again loose their hands; and the Man shall
give unto the Woman a Ring, laying the same upon the book with the
accustomed duty to the Priest and Clerk.
The order to lay the accustomed duty to the Priest and Clerk on
the Book, was introduced in 1552, and this seems to be the legal
opportunity for the payment of marriage-fees. It must be observed
that if this rubric be complied with, the accustomed duty must be
removed from the book before the Priest can conveniently proceed
with the Service, though any direction for removing it is omitted
in the rubric.
228. And the Priest, taking the Ring, shall deliver it unto the
Man, to put it upon the fourth finger of the Woman's left hand.
And the Man holding the Ring there, and taught by the Priest,
shall say, With this ring, &c.
229. Then the Man leaving the Ring upon the fourth finger of the
Woman's left hand, they shall both kneel down; and the Minister
shall say.
Let us pray. O Eternal God, &c.
230. Then shall the Priest join their right hands together, and
say, Those whom, &c.
This is a peculiarity of the English rite, and a very solemn and
important part of it. It should, therefore, be done very carefully
and accurately, and should not be obscured by any additional
ceremonial, that all men may recognise the far-reaching simplicity
of our Lord's prohibition of dissolution of marriage, extending
to all human action, except that of the Church, whatever civil
authority such other action may possess.
231. Then shall the Minister speak unto the people. Forasmuch as,
&c.
232. And the Minister shall add this Blessing. God the Father, &c.
233. Then the Minister or Clerks, going to the Lord's Table, shall
say or sing this Psalm following. Blessed are all, &c.
It is in accordance with this rubric that the Psalm should be said
or sung while going (in procession) to the Lord's Table. The
alternative, 'or Clerks,' does not affect the minister's going
to the Lord's Table, as may be seen in the original rubric of
the Prayer-Book of 1549, which ran 'Then shall they go into the
quire, and the Ministers or Clerks shall say, or sing,' &c. The
word 'clerks' being introduced in connection with the alternative
of singing, not with the going to the Lord's Table.
234. Or this Psalm. God be merciful, &c.
235. The Psalm ended, and the Man and the Woman, kneeling before
the Lord's Table, the Priest standing at the Table, and turning
his face towards them, shall say, Lord, have, &c.
The Priest must obviously stand at the midst of the Holy Table,
and between it and the man and woman kneeling at the steps thereof.
236. This Prayer next following shall be omitted, where the Woman
is past child-bearing. O merciful Lord, &c.
237. Then shall the Priest say. Almighty God, &c.
238. After which, if there be no Sermon declaring the duties of
Man and Wife, the Minister shall read as followeth. All ye, &c.
When the Holy Communion is celebrated at the time of a marriage,
the address, if used, is to be read in the usual place of the
sermon in the Communion Service.
In exercise of the liberty of choosing any suitable subject
relating to the duties of man and wife, it is well to insist
especially upon the indissolubility of the marriage tie.
239. It is convenient that the new-married persons should receive
the holy Communion at the time of their Marriage, or at the first
opportunity after their Marriage.
This rubric testifies to the intention of the Church that Matrimony
should be sealed by the reception of Holy Communion. When considered
in conjunction with the ancient feeling in favour of early and
fasting Communion, the direction of Canon 62, that Marriages should
be celebrated before twelve o'clock at noon, and the custom of
styling the subsequent festivity a breakfast, all point the same
way. And as Marriage is for all who desire it in the fear of God,
the Church hereby assumes that all her Members are Communicants.
THE ORDER FOR
THE VISITATION OF THE SICK.
240. When any person is sick, notice shall be given thereof to
the Minister of the Parish; who, coming into the sick person's
house, shall say,
The direction that notice should be given to the Minister of the
parish was first inserted in the Prayer-Book of 1662; indicating
that he is the proper person to discharge the Priest's duty in
ministering to the sick.
This office, being of a more solemn and formal character than an
ordinary visit to a sick person, should be used, if possible,
with proper ornaments of the Minister, such as the Surplice and
Stole, or, at all events, the Stole.
241. When he cometh into the sick man's presence he shall say,
kneeling down, Remember not, Lord, &c.
242. Then the Minister shall say, Let us pray.
243. Then shall the Minister exhort the sick person after this form,
or other like. Dearly beloved, &c.
244. If the person visited be very sick, then the Curate may end
his exhortation in this place, or else proceed. Take therefore, &c.
245. Here the Minister shall rehearse the Articles of the Faith,
saying thus, Dost thou believe, &c.
246. The sick person shall answer. All this, &c.
247. Then shall the Minister examine whether he repent him truly of
his sins, and be in charity with all the world; exhorting him to
forgive, from the bottom of his heart, all persons that have
offended him; and if he hath offended any other, to ask them
forgiveness; and where he hath done injury or wrong to any man,
that he make amends to the uttermost of his power. And if he hath
not before disposed of his goods, let him then be admonished to
make his Will, and to declare his Debts, what he oweth, and what
is owing unto him; for the better discharging of his conscience,
and the quietness of his Executors. But men should often be put
in remembrance to take order for the settling of their temporal
estates, whilst they are in health.
248. These words before rehearsed may be said before the Minister
begin his Prayer, as he shall see cause.
249. The Minister should not omit earnestly to move such sick
persons as are of ability to be liberal to the poor.
In obeying this explicit direction, the Minister must consider
that hasty and inconsiderate almsgiving, especially by will, such
as bequeathing doles to the inhabitants of particular places, has
been productive of much evil. He must also be careful not to advise
acts of liberality which are disproportionate to the ability of
the sick person, or illegal (as, e.g., in contravention of the
Mortmain Acts); and in general he will do well to refrain from
suggesting any special objects of benevolence.
When the sick person prepares an offering of alms, and is afterwards
communicated, his alms may well be offered after the Gospel, in
the Office for the Communion of the Sick.
250. Here shall the sick person be moved to make a special
Confession of his sins, if he feel his conscience troubled with
any weighty matter. After which Confession, the Priest shall
absolve him (if he humbly and heartily desire it) after this sort.
The significant introduction in the last revision of this direction
to 'move' the sick person to make a special confession of his sins,
recalls the fact that the practice of confession had then been
interrupted for many years, and required exertion for its revival.
In 'moving' the sick person, is included instruction upon the
nature and details of sins, as well as help to discover them, such
as the suggestion of questions on the Commandments, Baptismal
obligations, marriage vows, &c. The expression 'special confession'
does not mean a _partial_ confession, but a confession which goes
into _detail_; and the Priest should not absolve the sick person
unless his confession comprehends, besides the weighty matter which
had immediately prompted it, all matters which ought to press upon
his conscience, and can be recalled to mind by his utmost efforts.
The words 'if he humbly and heartily desire it,' do not refer to
the expression of the penitent's desire for absolution as a positive
condition of his receiving it, but denote a state of mind suitable
to receiving it, and the absence whereof, if manifested, would
justify the priest in withholding absolution.
'After this sort' means _in this form_, and is an express direction
to use the form of absolution which then follows. The form here
prescribed is employed in this office as being the usual form of
private absolution in all cases, and is recognised as such in the
Prayer-Book of 1549, where it is enjoined for universal private
use. Neither does it contain any such allusion to sickness or
weakness of body, or to unlikelihood of recovery, as would render
it inappropriate for persons in health.
251. And then the Priest shall say the Collect following. O most
merciful, &c.
252. Then shall the Minister say this Psalm. In Thee, O Lord, &c.
253. Adding this. O Saviour, &c.
254. Then shall the Minister say, The Almighty Lord, &c.
255. And after that shall say, Unto God's, &c.
256. A Prayer for a sick Child. O Almighty God, &c.
257. A Prayer for a sick Person, when there appeareth small hope
of recovery. O Father of mercies, &c.
258. A commendatory Prayer for a sick person at the point of
departure. O Almighty God, &c.
259. A Prayer for persons troubled in mind or in conscience. O
Blessed Lord, &c.
THE COMMUNION OF THE SICK.
260. Forasmuch as all mortal men be subject to many sudden perils,
diseases, and sicknesses, and ever uncertain what time they shall
depart out of this life; therefore, to the intent they may be
always in a readiness to die, whensoever it shall please Almighty
God to call them, the Curates shall diligently from time to time
(but especially in the time of pestilence, or other infectious
sickness) exhort their Parishioners to the often receiving of the
holy Communion of the Body and Blood of our Saviour Christ, when
it shall be publickly administered in the Church; that so doing,
they may, in case of sudden visitation, have the less cause to be
disquieted for lack of the same.
261. But if the sick person be not able to come to the Church, and
yet is desirous to receive the Communion in his house: then he must
give timely notice to the Curate, signifying also how many there
are to communicate with him, (which shall be three, or two at the
least,) and having a convenient place in the sick man's house, with
all things necessary so prepared, that the Curate may reverently
minister, he shall there celebrate the holy Communion, beginning
with the Collect, Epistle, and Gospel, here following.
The opening direction of this rubric evidently contemplates regular
and frequent opportunities of access to the public administration
of the Holy Communion in church, such as would suffice for times
of great danger and distress; and therefore implies frequent
celebrations as a permanent system. Otherwise, it would be mere
hypocrisy to exhort men to the often receiving thereof, and that,
not only in time of pestilence, &c., but generally and habitually.
A special order for those not able to come to church was unknown
in the Church until 1549. Previously to that date no provision was
made for their case, except by the reservation of some of the
Blessed Sacrament from the open Communion in the church, and its
conveyance to them afterwards; and in the Book of 1549, the order
was introduced for use on such days as there was no open Communion
in church. The word 'reverently' may be best satisfied by as near
an approximation to the ceremonial of the open Communion in the
church as can be attained, in regard of the ornaments of the
Church and Minister. In addition to the usual vessels for the
celebration of the Holy Communion, the Minister will do well to
provide himself with a spoon, for the administration of the species
of Wine to very feeble persons.
Cases will occur where the difficulty of swallowing even very small
quantities of either the Bread or the Wine is almost insuperable.
Administration in both kinds may, in some of these cases, be still
attained by placing a minute particle of the Bread in the spoon
with some of the Wine, or conversely by touching the Wine in the
cup with the corner of the piece of Bread which is to be given to
the sick person.
In cases of long infirmity, as of bedridden people without acute
illness, the analogy of the Office of Private Baptism would seem
to hold good, and to admit of the introduction of the other parts
of the Order of Holy Communion, besides those appointed for the
Communion of the Sick.
262. After which the Priest shall proceed according to the form
before prescribed for the holy Communion, beginning at these
words [_Ye that do truly_ &c.]
263. At the time of the distribution of the holy Sacrament, the
Priest shall first receive the Communion himself, and after
minister unto them that are appointed to communicate with the
sick, and last of all to the sick person.
264. But if a man, either by reason of extremity of sickness, or
for want of warning in due time to the Curate, or for lack of
company to receive with him, or by any other just impediment, do
not receive the Sacrament of Christ's Body and Blood, the Curate
shall instruct him, that if he do truly repent him of his sins,
and stedfastly believe that Jesus Christ hath suffered death upon
the Cross for him, and shed his Blood for his redemption, earnestly
remembering the benefits he hath thereby, and giving him hearty
thanks therefore, he doth eat and drink the Body and Blood of our
Saviour Christ profitably to his Soul's health, although he do not
receive the Sacrament with his mouth.
The instruction ordered to be given to the sick man, under certain
circumstances, of unavoidable impediment to his receiving the
Sacrament of Christ's Body and Blood 'that he nevertheless doth
eat and drink Christ's Body and Blood,' must be understood to mean
that physical incapacity to eat and drink does not cut off the
sick man from the benefits of Holy Communion. But this rubric does
not justify any wilful or habitual neglect of receiving the
Sacrament itself.
265. When the sick person is visited, and receiveth the holy
Communion all at one time, then the Priest, for more expedition,
shall cut off the form of the Visitation at the Psalm [_In thee,
O Lord, have I put my trust_, &c.] and go straight to the Communion.
266. In the time of the Plague, Sweat, or such other like contagious
times of sickness or diseases, when none of the Parish or neighbours
can be gotten to communicate with the sick in their houses, for
fear of the infection, upon special request of the diseased, the
Minister may only communicate with him.
THE ORDER FOR
THE BURIAL OF THE DEAD.
267. Here is to be noted, that the Office ensuing is not to be used
for any that die unbaptized, or excommunicate, or have laid violent
hands upon themselves.
This order was adapted for a state of society in which the Parish
Priest was intimately acquainted with the circumstances of every
deceased person who was brought to be buried. Under the altered
conditions of the present day, the officiating Priest being often
in ignorance of the lives and deaths of those over whom he has to
perform the office of the Church, has no power of inquiry given
him, nor any authority to delay a burial for the purpose of making
such inquiry. He is, therefore, not obliged to seek for these
exceptions, nor to infer their existence, from his own previous
knowledge of the matter, unless that knowledge be very clear, and
founded upon certain evidence.
The exception of the unbaptized does not apply to those who have
received Lay or Schismatical Baptism, provided the proper matter
and form had been used.
The word 'excommunicate' means under formal sentence of
excommunication passed by a competent Spiritual Court. It is
equivalent to the words 'denounced excommunicated' in Canon 68.
Even those who are 'ipso facto excommunicated,' by virtue of
Canons 2 to 9, are not technically 'excommunicate,' until after
trial and sentence, the words 'ipso facto' having in English Canon
Law a special technical meaning, viz. that the offence cannot be
punished by a sentence of less severity.
268. The Priest and Clerks meeting the Corpse at the entrance of
the Churchyard, and going before it, either into the Church, or
towards the Grave, shall say, or sing, I am the Resurrection, &c.
The alternative of saying the sentences going towards the grave
is intended to meet exceptional cases of apprehended infection,
when it might be dangerous to bring the body into the church. No
distinction of spiritual condition was contemplated. It is clearly
the general intention of the revisers of 1662 that the corpse should
in ordinary cases be brought first into the church. But when under
special circumstances it has been taken from the entrance of the
churchyard directly to the grave, there seems no reason why the
people should not return to the church after the interment, for
the reading the Psalms and Lesson, as was expressly provided in
the Prayer-Book of 1549.
When the corpse is taken first to a church, and afterwards to a
distant cemetery, the part of the service which follows the Lesson
being necessarily reserved for use at the grave, the previous
part, i.e. the Sentences, Psalms, and Lesson, which were said
at the church, should not be repeated at the grave.
269. After they are come into the Church, shall be read one or
both of these Psalms following. I said, &c, _and_ Lord, Thou hast
been, &c.
When the corpse is brought into the church, it is usually placed
in the Nave. In the burial of a Priest it would seem decorous to
place the corpse in the Chancel. In either case the feet should
be towards the east.
The place of the officiating Priest, in reading the Psalms and
Lesson, is not specified. Sometimes it is the custom to stand at
the feet of the corpse (when it is placed near the Chancel), so
that the congregation may be in front of the Priest, but usually
he would occupy 'the accustomed place.' The 90th Psalm seems the
most appropriate for burial of an aged person.
270. Then shall follow the Lesson taken out of the fifteenth
Chapter of the former Epistle of Saint Paul to the Corinthians.
271. When they come to the Grave, while the Corpse is made ready
to be laid into the earth, the Priest shall say, or the Priest
and Clerks shall sing: Man that is born, &c.
In the Prayer-Book of 1549 the casting the earth upon the body was
directed to be done by the Priest, with the words, 'I commend thy
soul to God the Father Almighty.' This action was transferred
from the Priest to 'some standing by,' when those words were
omitted in 1552. The present rubric seems to direct that any one
else is to perform the act. If done, as it usually is, by the
Parish Clerk, or other inferior Church official, there is more
dignity in it than if done by an unofficial person.
If there is a celebration of Holy Communion at the time of a
burial, it is a separate service, and the celebrant must remember
that the use of any Collect, Epistle, and Gospel, except the one
for the day, is very difficult to justify as being in accordance
with the rubrics of either service. See Rubric 6.
272. Then, while the earth shall be cast upon the Body by some
standing by, the Priest shall say, Forasmuch as it hath, &c.
273. Then shall be said or sung, I heard a voice, &c.
274. Then the Priest shall say. Lord, have mercy, &c.
THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH,
COMMONLY CALLED, THE CHURCHING OF WOMEN.
275. The Woman, at the usual time after her Delivery, shall come
into the Church decently apparelled, and there shall kneel down in
some convenient place, as hath been accustomed, or as the Ordinary
shall direct: And then the Priest shall say unto her, Forasmuch, &c.
By the direction that the woman should be decently apparelled, it
was originally meant that she should be veiled. This was part of
the general practice of her being (in the words of the Bishops at
the Savoy Conference), 'perspicuous to the whole congregation.' And
although the custom of veiling cannot be revived, yet its principle
of marking the individual should be borne in mind in the arrangement
of the Service, as e.g. placing the woman in a special place.