Sunday 1st August, 2010
The Ninth Sunday After Trinity
Lammas Day
Holy Communion
The Offertory
At the Oblation of our Alms
IT is of thy goodness, O Lord, that I am enabled to contribute; make me thankful for this and every opportunity of doing good. I know, O Lord, that thou wilt one day call me to account for my stewardship; grant that I may so dispense the favours of thy bounty, that at thy second coming, I may give an account, with joy, and be found acceptable in thy sight. Hear me, O King of Heaven, and accept this my sacrifice, even the sacrifice of my whole heart.
—Thomas Bisse (1675-1731). "A Guide To The Altar"
Then shall the Priest return to the Lord's Table,1 and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion.
LET your light so shine
before men, that they may see your good works, and glorify your Father which is
in heaven. St. Matth. v.
Lay not up for yourselves treasure upon the earth;
where the rust and moth doth corrupt, and where thieves break through and steal:
but lay up for yourselves treasures in heaven; where neither rust nor moth doth
corrupt, and where thieves do not break through and steal. St. Matth.
vi.
Whatsoever ye would that men should do unto you,
even so do unto them; for this is the Law and the Prophets. St. Matth.
vii.
Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven; but he that doeth the will of my Father which
is in heaven. St. Matth. vii
Zacchæus stood forth, and said unto the Lord,
Behold, Lord, the half of my goods I give to the poor; and if I have done any
wrong to any man, I restore four-fold. St. Luke xix.
Who goeth a warfare at any time of his own cost? Who
planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a
flock, and eateth not of the milk of the flock? 1 Cor. ix.
If we have sown unto you spiritual things, is it a
great matter if we shall reap your worldly things? 1 Cor. ix.
Do ye not know, that they who minister about holy
things live of the sacrifice; and they who wait at the altar are partakers with
the altar? Even so hath the Lord also ordained, that they who preach the Gospel
should live of the Gospel. 1 Cor. ix.
He that soweth little shall reap little; and he that
soweth plenteously shall reap plenteously. Let every man do according as he is
disposed in his heart, not grudging, or of necessity; for God loveth a cheerful
giver. 2 Cor. ix.
Let him that is taught in the Word minister unto him
that teacheth, in all good things. Be not deceived, God is not mocked: for
whatsoever a man soweth that shall he reap. Gal. vi.
While we have time, let us do good unto all men; and
specialty unto them that are of the household of faith. Gal.
vi.
Godliness is great riches, if a man be content with
that he hath: for we brought nothing into the world, neither may we carry any
thing out. 1 Tim. vi.
Charge them who are rich in this world, that they be
ready to give, and glad to distribute; laying up in store for themselves a good
foundation against the time to come, that they may attain eternal life. 1
Tim. vi.
God is not unrighteous, that he will forget your
works, and labour that proceedeth of love; which love ye have shewed for his
Name's sake, who have ministered unto the saints, and yet do Minister.
Heb. vi.
To do good, and to distribute, forget not; for with
such sacrifices God is pleased. Heb. xiii.
Whoso hath this world's good, and seeth his brother
have need, and shutteth up his compassion from him, how dwelleth the love of God
in him? I St. John iii.
Give alms of thy goods, and never turn thy face from
any poor man; and then the face of the Lord shall not be turned away from thee.
Tobit iv.
Be merciful after thy power. If thou hast much, give
plenteously; if thou hast little, do thy diligence gladly to give of that
little: for so gatherest thou thyself a good reward in the day of necessity.
Tobit iv.
He that hath pity upon the poor lendeth unto the
Lord: and look, what he layeth out, it shall be paid him again. Prov.
xix.
Blessed be the man that provideth for the sick and
needy: the Lord shall deliver him in the time of trouble. Psalm
xli.
Whilst these Sentences are in reading, the Deacons, Church-wardens, or other fit person appointed for that purpose, shall receive the Alms for the Poor, and other devotions of the people,2 in a decent basin to be provided by the Parish for that purpose;3 and reverently bring it to the Priest, who shall humbly present and place it upon the holy Table.
Back to top of pageA Prayer For The Church Militant
And when there is a Communion,4 the Priest shall then place upon the Table so much Bread and Wine,5 as he shall think sufficient.
While the priest, standing before the altar, disposes of the bread and wine for consecration
I ADORE thee, O blessed Jesus, for that thou didst humble thyself, that we might be exalted; and didst ordain this Christian sacrifice to convey to us the benefits of thy all-atoning oblation for the sins of the whole world. Grant that all who may be partakers thereof may obtain remission of their sins, be filled with thy heavenly benediction, and be devoutly given to serve thee, and obtain everlasting life. Amen.
—Thomas Bisse (1675-1731). "A Guide To The Altar"
After which done, the Priest shall say,
Let us pray for the whole state of Christ's
Church
militant here in earth.6
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] If there be no alms or oblations, then the words [of accepting our alms and oblations] be left out unsaid. to receive these our prayers, which we offer unto thy Divine Majesty;7 beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant, that all they who do confess thy holy Name may agree in the truth of thy holy Word, 1 Cor 1:10 Mt 18:19 and live in unity, Ps 133:1 and godly love Eph 4:1-3. We beseech thee also to save and defend all Christian Kings, Princes, and Governours 1 Pet 2:13-17; and specially thy Servant ELIZABETH our Queen; that under her we may be godly and quietly governed: And grant unto her whole Council, and to all that are put in authority under her, that they may truly and impartially administer justice, to the punishment of wickedness and vice, Rom 13:1-7 and to the maintenance of thy true religion, and virtue. Give grace, O heavenly Father, to all Bishops and Curates, that they may both by their life 1 Tim 3:2-13 and doctrine set forth thy true and lively Word, 2 Tim 2:14-15 and rightly and duly administer thy holy Sacraments 1 Cor 14:40. And to all thy People give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word 1 Thess 2:13; truly serving thee in holiness and righteousness all the days of their life Lk 1:74-75. 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 2 Cor 1:3-7 Mt 25:42-45. And we also bless thy holy Name for all thy servants departed this life in thy faith and fear; beseeching thee to give us grace so to follow their good examples, 1 Cor 11:1 that with them we may be partakers of thy heavenly kingdom.8 Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate 1 Jn 2:1-2. Amen.
Back to top of pageThe Exhortations
When the Minister giveth warning for the celebration of the holy Communion, (which he shall always do upon the Sunday, or some Holy-day, immediately preceding,9) after the Sermon or Homily ended,10 he shall read this Exhortation following.
DEARLY beloved, on —day next I purpose, through God's assistance, to administer to all such as shall be religiously and devoutly disposed the most comfortable11 Sacrament of the Body and Blood of Christ; to be by them received in remembrance12 of his meritorious Cross and Passion; whereby alone we obtain remission of our sins, and are make partakers of the Kingdom of heaven. Wherefore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfortable a thing to them who receive it worthily, and so dangerous to them that will presume to receive it unworthily; my duty is to exhort you in the mean season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof; and so to search and examine your own consciences, (and that nor lightly, and after the manner of dissemblers with God; but so) that ye may come holy and clean to such a heavenly Feast, in the marriage-garment13 required by God in holy Scripture and be received as worthy partakers of that holy Table.14
The way and means thereto is; First, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours; then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand: for otherwise the receiving of the holy Communion doth nothing else but increase your damnation.15 Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy Table; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. And because it is requisite, that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief; that by the ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice,16 to the quieting of his conscience, and avoiding of all scruple and doubtfulness.
Or, in case he shall see the people negligent to come to the holy Communion,17 instead of the former, he shall use this Exhortation.
DEARLY beloved brethren, on — I intend, by God's grace, to celebrate the Lord's Supper: unto which, in God's behalf, I bid you all that are here present; and beseech you, for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself. Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down; and yet they who are called (without any cause) most unthankfully refuse to come. Lk 14:16-24 Which of you in such a case would not be moved? Who would not think a great injury and wrong done unto him? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business.18 But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come: wherefore then do ye not repent and amend?19 When God calleth you, are ye not ashamed to say ye will not come? When ye should return to God, will ye excuse yourselves, and say ye are not ready? Consider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. Lk 14:16-24 I, for my part, shall be ready; and, according to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you, as ye love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the Cross for your salvation; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded: which if ye shall neglect to do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same; when ye wilfully abstain20 from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, ye will by God's grace return to a better mind: for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God our heavenly Father.
At the time of the Celebration of the Communion, the Communicants being conveniently placed for the receiving of the holy Sacrament,21 the Priest shall say this Exhortation.22
DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy Sacrament; (for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us;) so is the danger great, if we receive the same unworthily. For then we are guilty of the Body and Blood of Christ our Saviour; we eat and drink our own damnation,23 not considering the Lord's Body; we kindle God's wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of death. Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of those holy mysteries.24 And above all things ye must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man; who did humble himself, even to the death upon the Cross, for us, miserable sinners, who lay in darkness and the shadow of death; that he might make us the children of God, and exalt us to everlasting life. And to the end that we should alway remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death,25 to our great and endless comfort.26 To him therefore, with the Father and the Holy Ghost, let us give (as we are most bounden) continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.
Back to top of pageA General Confession
Then shall the Priest say to them that come to receive the holy Communion,27
YE that do truly and earnestly repent you of your sins, Joel 2:13 Ps 51:17 2 Cor 7:8-11 and are in love and charity with your neighbours, Gal 5:13-14 and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways Ps 128:1-2; Draw near with faith,28 Heb 10:19-22 and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, 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, by one of the Ministers;29 both he and all the people kneeling humbly upon their knees,30 and saying,
ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, Gen 2:4 judge of all men Ps 36:10-13; We acknowledge and bewail our manifold sins and wickedness, Jer 14:7 Which we, from time to time, most grievously have committed, By thought, Mk 7:21-23 word, Jas 3:6-12 and deed,31 Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us Rom 1:18. We do earnestly repent, And are heartily sorry for these our misdoings Psalm 38:17-18; The remembrance of them is grievous unto us Ps 51:3-4; The burden of them is intolerable Ps 32:3-5 Ps 42:11. Have mercy upon us, Have mercy upon us, most merciful Father Ps 103:8-10; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee in newness of life, Rom 6:4 To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen.
Then shall the Priest (or the Bishop, being present,32) standing up, and turning himself to the people,33 pronounce this Absolution.34
ALMIGHTY God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him 1 Jn 1:8-9; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness 1 Pet 5:10; and bring you to everlasting life Rom 6:22-23; through Jesus Christ our Lord. Amen.
Back to top of pageThe Comfortable Words
The Comfortable Words
Then shall the Priest say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him.35
COME unto me all that
travail and are heavy laden, and I will refresh you. St. Matth. xi.
28.
So God loved the world, that he gave his
only-begotten Son, to the end that all that believe in him should not perish,
but have everlasting life. St. John iii. 16
Hear also what Saint Paul saith: This is a true
saying, and worthy of all men to be received, That Christ Jesus came into the
world to save sinners. 1 Tim. i. 15
Hear also what Saint John saith: If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous; and he is the propitiation for our sins. 1 St.
John ii. 1.
Footnotes
1 "Return to the Lord's Table". The words "table" and "altar" are interchangeable. "Table" indicates our feeding on the banquet of the Lamb; "altar" indicates God's acceptance of our commemorative sacrifice of the death of Christ on the cross.
To Men it is a sacred Table, where God's Minister is ordered to represent, from God his Master, the Passion of his dear Son, as still fresh, and still powerful, for their eternal Salvation; and to God it is an Altar, whereon Men mystically present to him the same Sacrifice as still bleeding, and still suing for Expiation and Mercy. And because it is the High-Priest himself, the truer Anointed of the Lord, who hath set up, most expressly, both this Table and this Altar for these two Ends, namely, for the Communication of his Body and Blood to Men, and for the Representation and Memorial of both to God; it cannot be doubted but that the one must be most advantageous to the penitent Sinner, and the other most acceptable to that good and gracious Father, who is always pleased in his Son, and who loves, of himself, the repenting, and the sincere Return, of his Children, Luke xv. 22."
—
2 "Other devotions of the people."
FROM the words of Cyprian and Austin [St Augustine] it is evident, that in the African Church as much bread and wine as were necessary for the occasion were taken from the offerings made by the people: for they did not then offer money only, but likewise corn, bread, wine, oil, &c. with vestments for the clergy, utensils for the altar, and ornaments for the Church. Among the early Christians, the oblations were so considerable, that they were found adequate to the following purposes, to which they were appropriated: 1. The maintenance of the Bishop and Clergy: 2. The support of the Church, and the provision of whatever was necessary for the decent solemnization of divine worship: And 3. the relief of all the poor.
IT was one of the the four Instructions set forth by the authority of King Henry VIII. in the convocation of his clergy, anno 1536, to be generally observed in the Church of England; That the feasts of England, the Nativity of our Lord, of Easter Day, of the Nativity of St. John Baptist, and of St. Michael the archangel, shall be accounted accepted, and taken for the four general Offering days. Which order is in some places among us still observed. And the king or queen in their chapel-royal (or wherever they be at church on those days) never omit it, but arise from their seat, and go in solemn manner to present their offering upon their knees at God's altar. And then is read by the priest or bishop attending, this sentence here prescribed, (1 Cor. ix., "They which minister about holy things live of the sacrifice, and they which wait on the altar, are partakers with the altar. Even so hath God also ordained, that they who preach the Gospel, should live of the Gospel."
3 "In a decent bason." Charles Wheatly suggested going back to an ancient practice, by placing the basin at the chancel gates, and collecting alms there.
IN most places, especially here in town, they go to the several seats and pews of the congregation. Though in other places they collect at the entrance into the chancel, where the people make their offerings as they draw towards the Altar. This last way seems the most conformable to the practice of the primitive church, which, in pursuance of a text delivered by our Saviour (Mt 5:23), ordered that the people should come up to the rails of the Altar, and there make their offerings to the Priest.
4 "When there is a Communion.". The Communion Service is made up of two parts, an Ante-Communion (the "Second Service") which finishes with the Offertory, and a longer service which includes the Lord's Supper. At one time, the Ante-Communion would be used on Sundays when no one had given notice of intention to receive, since the Reformers disapproved of Communion services at which only the priest made his communion.
THE Church, as appears by her pathetical exhortation before the Communion, and the Rubric after it, labours to bring men oftener to communicate than she usually obtains. Private and solitary Communions of the Priest alone she allows not; and therefore when other cannot be had, she appoints only so much of the service, as relates not of necessity to a present Communion, and that to be said at the holy table; and upon good reason, the Church thereby keeping, as it were, her ground, visibly minding us of what she desires and labours towards, our more frequent access to that holy table, and in the meanwhile that part of the service which she uses may perhaps more fitly be called the Second Service than the Communion.
The degree of concern occasioned by non-communication at a full Eucharist can be gathered from the following remarks by Bishop Taylor.
IN the primitive church it was accounted scandalous and criminal to be present at the holy offices, and to go out at the celebration of the mysteries. "What cause is there, O hearers, that ye see the table, and come not to the banquet?" said St. Austin. — "If thou stand by, and do not communicate, thou art wicked, thou art shameless, thou art impudent:" so St. Chrysostom: and to him that objects, he is not worthy to communicate, he answers, that "then neither is he fit to pray." — And the council of Antioch and of Bracara commanded that those who did not communicate, should be driven from the churches.
5 "The priest shall place &c". This rubric was added in 1661, along with "and oblations" in the prayer that follows. From this, commentators inferred that "oblations" specifically indicates the bread and wine for Holy Communion, which should be brought to the altar separately and with quiet but distinct honour.
WHICH rubric being added to our own Liturgy at placed on the same time with the word Oblations in the prayer following (i.e. at the last review [1661]), it is clearly evident, as Bishop Patrick has observed, that by that word are to be understood the elements of Bread and Wine, which the Priest is to offer solemnly to God, as an acknowledgment of his sovereignty over his creatures, and that from thenceforth they might become properly and peculiarly his.
AND when there is a Communion, the priest shall then (i. e. after presenting the bason with the alms) place upon the table so much bread and wine, as he shall think sufficient. —-This Rubric was added at the last review in 1661, and at the same time was inserted in the prayer following, an expression adapted to the particular action here enjoined, the words and oblations, being intended, as I conceive, more immediately to refer to the bread and wine, and the new order about placing them upon the table. In the ancient Church this act was performed with great solemnity, and though there be something improper in the prayers appointed by the Missals, to be said at the offering of the bread and wine, and no form of prayer is prescribed by our Church, yet the action itself is not to be neglected. The order that the priest, and no other man place the bread and wine upon the table, and that he shall then do it, is positive; and it is, ordinarily speaking, capable of being complied with by every person, who has the honour to stand ministering at the Lord's table.
WHATSOEVER we set upon God's table, is ipso facto dedicated and offered unto Him; according to that of our Saviour, (Matt, xxiii. 19.) — "The altar sanctifies the gift," that is, consecrates it unto God, and appropriates it to His use.
In which respect it were much to be wished that this were more solemnly done than is usual; namely, not until the time of the administration, and by the hand of the Minister, in the name and sight of the whole congregation, standing up and showing some sign of due and lowly reverence; according as the deacon was wont to admonish the people in ancient Liturgies . ... "Let us stand in an upright posture before God to offer with fear and trembling."
6 "Church militant here in earth". These words were added in 1552 when prayers for the dead were taken out, to emphasise that the prayers are for those yet to finish their course.
THE words militant here in earth, which were designed expressly to exclude prayer for the dead, were inserted in the second book, in which that part of this prayer which contained intercession for the dead, was expunged. It was the intention of the divines who made this alteration, to denote that prayers are not to be offered up for the dead, whose spiritual warfare is already accomplished; but for those only who are yet "fighting the good fight of saith," and are consequently in a capacity of needing our prayers.
In fact, at its close the prayer does include brief thanksgivings for the lives of those who have gone before us, from which we who remain draw comfort and inspiration. These were added for the 1662 Book.
7 "Accept our alms and oblations, and receive these our prayers".
GOD never refuses to hear a holy prayer;" and our prayers can never be so holy, as when they are offered up in the union of Christ's sacrifice: for Christ, by that sacrifice, reconciled God and the world; and because our needs continue, therefore we are commanded to continue the memory, and to represent to God that which was done to satisfy all our needs: then we receive Christ; we are, after a secret and mysterious, but most real and admirable manner, made all one with Christ; and if God giving us his Son could not but "with him give us all things else," how shall he refuse our persons, when we are united to his person, when our souls are joined to his soul, our body nourished by his body, and our souls sanctified by his blood, and clothed with his robes, and marked with his character, and sealed with his Spirit, and renewed with holy vows, and consigned to all his glories, and adopted to his inheritance?
8 "All thy servants departed &c.". For the 1662 Book, this petition was added to restore a very proper awareness of the communion of saints, which had been lost in the 1552 Book. The sentiment is exactly that of the Burial Service.
THE conclusion contains a thanksgiving for the deceased members of the Church, with a petition that the living may follow their good examples, and be finally partakers of the same inheritance of everlasting life and glory.
9 "Upon the Sunday, or some Holy-day, immediately preceding". This exhortation is intended to give advance notice of a Communion service on some other day, so that those who intend to receive the Holy Communion can avail themselves of Confession if necessary. It was the Puritan party which prevailed on the (very willing) Bishops of the Savoy Conference in 1661, to encourage more active preparation by giving several days' prior notice.
10 "After the Sermon or Homily ended". As mentioned earlier (Notices), this Exhortation is not to be used where it is printed. The Rubric directs it to be used "after the Sermon or Homily ended", but there is already a Rubric ordering the Curate to announce forthcoming celebrations of the Eucharist before the Sermon. John Shepherd concludes that this Exhortation should be used, to announce Holy Communion on days in the week to come, between the Creed and the Sermon, where all the other formal parish notices are given.
11 "Comfortable". A recurrent theme of the early Reformers' Eucharistic spirituality.
THEY that be in Christ, are partakers of all his merits and benefits, of everlasting life, and of all felicity. He that hath Christ, hath all things that are Christ's. He is our preservation from damnation, he is our comfort, he is our help, our remedy. When we feed upon him, then we shall have remission of our sins: the same remission of sins, is the greatest and most comfortable thing that can be in the world.
HE is the spiritual pasture and food of our souls, as meat and drink is of our bodies; which he signifieth unto us by the institution of his most holy supper in bread and wine, declaring that as the bread and wine corporally comfort and feed our bodies, so doth he with his flesh and blood spiritually comfort and feed our souls.
12 "In remembrance". The command "Do this in remembrance of me" occurs in 1 Cor 11:23-26 and Lk 22:19.
The Greek word for "remembrance" here is ανάμνησις (anámnesis). This word is more usually translated "memorial" in the places where it occurs in the Old Testament (e.g. the Bread of the Presence, Exod 25:23-30) and the New (Cornelius's prayers, Acts 10:4; NIV has "memorial offering" here).
"Remembrance" therefore does not imply an emotional recollection of an absent friend. It indicates a memorial prayer or offering that rises to God and pleads with him with all the power of Christ's own blood, because he is present in it by an ineffable mystery. (More in the Sermons section under Real Presence.)
WE behold with the eyes of faith him present after grace, and spiritually set upon the table; and we worship him which sitteth above, and is worshipped of the angels. For Christ is always assistant to his mysteries, as the said Augustine saith. And the Divine Majesty, as saith Cyprian, doth never absent itself from the divine mysteries; but this assistance and presence of Christ, as in baptism it is wholly spiritual, and by grace, and not by any corporal substance of the flesh: even so it is here in the Lord's supper, being rightly and according to the word of God duly ministered.
THE main Intention of Christ, was not here to propose a bare Image of his Passion, once suffered in order to a bare Remembrance: but over and above to enrich this Memorial with such an effectual and real Presence of continuing Atonement and Strength, as may both evidently set forth Christ himself crucified before our Eyes, Gal. iii. 1 and invite us to his Sacrifice, not as done and gone many Years since, but as to expiating Grace and Mercy, still lasting, still new, still the same that it was, when it was first offered for us.
13 "Marriage garment". The idea that the Church is espoused to Christ is a widespread image in the New Testament, confirming the Old Testament teaching that Israel is the (unfaithful) bride of God (e.g. Hosea 1-4, esp. Hos 2).
For the New Testament image, see the Marriage Banquet (Mt 22:1-14), the Foolish Virgins (Mt 25:1-13), Christ our Bridegroom (Mt 9:14-15), the duties of husband and wife (Eph 5:22-33, the cornerstone of the Marriage Service), and the Marriage Supper of the Lamb (Rev 19:6-9).
Bishop Beveridge said that the three things needed for the proper receiving of Holy Communion were humility, charity and repentance. He then added:
THESE are the proper graces, this is the wedding-garment, that every true Christian, who comes to be a guest at this Holy Supper, ought to be clothed and invested with. Do thou, O Blessed Jesus! adorn me with this holy robe, and inspire my soul with such Heavenly qualities and dispositions as these; and then I need not fear but that as "oft as I eat the flesh of Christ, and drink His blood," I shall effectually obtain the pardon and remission of my sins, the sanctifying influences of His Holy Spirit, and a certain interest in the Kingdom of glory.
14 "Worthy partakers of that holy Table". It is difficult to strike a balance between reverence and familiarity. Today, we are inclined to be too casual, for which these Exhortations are perhaps remedy enough. Here is a passage for those inclined to be over-scrupulous:
CHRIST came not to call the righteous, but sinners to repentance, Matt. ix. 13. And consequently such as account themselves most unworthy, are those very persons whom Christ doth here call and invite to this sacrament, when deeply sensible of their unworthiness. Were we not sinners, were we not conceived and born in sin, we should not need such means and instruments of grace as sacraments are; but, "being by nature born in sin, and the children of wrath, we are hereby made the children of grace, and inheritors of the kingdom of heaven." They that are whole, saith Christ, have no need of a physician, but they that are sick.
DO you believe the gospel of Jesus Christ to be the truth of God? Do you consent to be governed by his laws? Do you remember, and will you stand to the vow, that was made in your name, when you were baptized? Are you desirous to renew that covenant in the manner described? Do you value his favour and grace declared in his precious promises above all earthly things? Would you partake of his holy communion, that you may commemorate your Saviour's dying love; that you may own and acknowledge him to be your Saviour, and that you may devote and unite your hearts unto him in stricter friendship; that you may bind yourself in the bond of peace to all your brethren, and that you may receive more of his grace and greater assurance of his love, as the most invaluable blessing? Then lay aside all your fears, and humbly approach unto him, to render him the sacrifice of praise and thanksgiving, and to receive fresh tokens of his unchangeable love, good-will, and affections.
15 "Damnation." This word is taken from the KJV translation of 1 Cor 11:29. It should not be read as final damnation, but as "condemnation" or "judgment" (RSV, NIV).
THIS word damnation does not signify eternal condemnation, but on the contrary, some temporal punishment or judgment (as you have it in the margin of your Bible), such as sickness or death, with which the city of Corinth was afflicted, for their great abuse and profanation of this solemn institution; so that the sins here reproved (namely, gluttony, drunkenness and faction, ver. 18. 21, 22.) and the damnation here threatened, have no relation to us, unless it could be proved that any of us were ever guilty of the same wickedness with these Corinthians; which I believe no man ever was, or would be suffered to approach the Lord's Table after such a disorderly manner as they did, if men were so lewd and profane.
Such disrespect was not quite as unknown in previous generations. When it came to the clergy of the Interregnum, who took a kind of pride in their slovenly worship, anything was possible.
THEY stumble into God’s House, without all care or show of reverence; and sit them down at His Table, like His fellows, with their hats on their heads. Hence, that they make no difference of coming with full paunches to that heavenly banquet, and that the very dogs are allowed free access and leave to lift up their legs at those Holy Tables, where we partake of the Son of God.
16 "Absolution... ghostly counsel and advice". The Anglican tradition is very strongly in favour of private confession to a priest. This crosses the conventional boundaries (unhelpful to the point of ruin) of high church and evangelical. (More in the Sermons section under Confession.)
THE Church of England, howsoever it holdeth not Confession and Absolution Sacramental that is made unto and received from a Priest to be so absolutely necessary, as without it there can be no remission of sins, yet by this place [i.e. in the Order for Visitation of the Sick] it is manifest what she teacheth concerning the virtue and force of this sacred action. The Confession is commanded to be special. The Absolution is the same that the ancient Church and the present Church of Rome useth. What would they more?
BESIDES this, in his visiting the sick or otherwise afflicted, he followeth the church's counsel, namely, in persuading them to particular confession; laboring to make them understand the great good use of this ancient and pious ordinance, and how necessary it is in some cases.
NOW God doth not speak to us with a voice sounding out of heaven; but He hath given the keys of the kingdom of heaven, and the authority to forgive sin to the ministers of the Church. Wherefore let him that is a sinner go to one of them. Let him knowledge and confess his sin, and pray him that, according to God's commandments, he will give him absolution, and comfort him with the word of grace and forgiveness of his sins. And when the minister does so, then I ought stedfastly to believe that my sins are truly forgiven me in heaven.
BUT to speak of right and true confession, I would to God it were kept in England, for it is a good thing. And those which find themselves grieved in conscience might go to a learned man, and there fetch of him comfort of the word of God, and so come to a quiet conscience; which is better and more to be regarded than all the riches of the world. And sure it grieveth me much that such confessions are not kept in England.
17 "Negligent to come to the holy Communion". This alternative Exhortation is, as mentioned above, to be used between the Creed and the Sermon, as an encouragement to attend the Holy Communion services of the week to come. Prior to the Reformation, it was unusual for the laity to receive Holy Communion more than two or three times in the year. The Reformers and Divines, whose view of the Sacrament was much "higher" than many people realise, desperately tried to encourage frequent communion.
LET every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day's service. And for several centuries they received it almost every day: four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful, never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If any believer join in the prayers of the faithful, and go away without receiving the Lord's supper, let him be excommunicated, as bringing confusion into the church of God".
18 "Worldly business". Honest secular callings are fully compatible with the spiritual life. The time required for preparation is short, and the state of readiness necessary should be something we aim at every day.
A SECOND objection which is often made against constant communion, is, the having so much business, as will not allow time for such a preparation as is necessary thereto. I answer, all the preparation that is absolutely necessary, is contained in those words: "Repent you truly of your sins past; have faith in Christ our Saviour;" (and observe, that word is not taken in its highest sense ;) "amend your lives, and be in charity with all men: so shall ye be meet partakers of these holy mysteries." ... No business can hinder you from this, unless it be such as hinders you from being in a state of salvation. If you resolve and design to follow Christ, you are fit to approach the Lord's table.
THERE be in the week one hundred and sixty-eight hours, and God asketh but one of them to be given wholly unto him, and thou consumest that in worldly business, in trifling and talking; with what boldness then shalt thou come to these holy mysteries, O corrupt conscience?
Hitherto I have rehearsed St. John Chrysostome's words, which do show, how our minds should be occupied at this holy table of our Lord, that is to say, withdrawn from the consideration of sensible things, unto the contemplation of most heavenly and godly things.
19 "Repent and amend".
WHAT, then, if my sins be many? what if my sins be great? I confess they are so; they are very many, and they are very great. But I am truly humbled for them, I heartily repent of them; I steadfastly resolve, by God's assistance, never to return any more unto them, but to spend the rest of my life wholly in His service and to His honour.
Question. What is required of them who come to the Lord's Supper?
Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men.
20 "Wilfully abstain". Bishop Taylor said that new converts are right to take their time; but those who have once communicated, should understand that the daily Christian vocation demands no less commitment and holiness than does the Eucharist.
THEY that delay their communion that they may be surer, do very well, provided that they do not stay too long; that is, that their fear do not turn to timorousness, their religion do not change into superstition, their distrust of themselves into a jealousy of God, their apprehension of the greatness of their sin into a secret diffidence of the greatness of the divine mercy. And, therefore, in the first conversions of a sinner, this reverence may be longer allowed to a good man, than afterwards. But it must be no longer allowed, than till he hath once communicated. For if he hath once been partaker of the divine mysteries since his repentance, he must no longer forbear; for in this case it is true, that "he who is not fit to receive every day, is fit to receive no day.
21 "Conveniently placed". The rubric seems to suggest that those who are not going to receive communion have left the church or retired to the back. (In the Mediaeval period, the laity rarely received at all.) In the Eastern Churches today, they still cry "The Doors!, The Doors!" before the Creed, as at one time catechumens and non-Christians were shown out of the church prior to the celebration of the inner mysteries.
THE ordering that the Communicants shall be conveniently placed for the receiving of the holy Sacrament, before the Minister reads the exhortation, seems to have an eye to an old custom, still retained in some country churches, where the communicants kneel down in rows one behind another, and there continue till the Minister comes to them. In the first Common Prayer of King Edward, it is thus ordered, just after the Offertory or Sentences; Then so many as shall be partakers of the holy Communion shall tarry in the choir, the men on the one side, and the women on the other side: where it may be remarked, that the separating the men from the women, and allotting to each sex a distinct place, was what was very strictly observed in the primitive church.
SO was the custom of old in the Greek Church. The Priest admonishes all that are coming to that holy Sacrament, driving away the unworthy, but inviting the prepared, and that with a loud voice, and hands lifted up, standing aloft, where he may be seen and heard of all. Those that after these exhortations stay to receive, the Church supposing prepared, invites to draw near; and after their humble confession, the Priest or Bishop absolves and comforts them with some choice sentences taken out of holy Scripture.
TO the common doctrine and instructions of the word of God, which is the nourishment of the souls of men, and without which no spiritual life can either be begun or continued in them, all men are admitted, be they catechumens or penitents, or excommunicate persons, or such as be vicious and irregular in their course of life. But to Christ's own table, into His inner chamber, none are suffered to come, but those that are regenerate, and live a godly life according to His own ordinances. For He accounteth all others as not yet fitted to serve Him in so near a capacity, or to partake of His greatest favours. By this similitude may we the better understand, what the difference is between the first and second part of this ecclesiastical Liturgy.
22 "This Exhortation". Unlike the preceding two, the third Exhortation is designed to be read in its current place, immediately after the Prayer for the Church Militant and before the General Confession ("Ye that do earnestly repent...").
23 "Damnation". Not final damnation, but a temporal chastisement, a falling off of spiritual or physical well-being; and also, the sin here is not being unworthy (after all, who isn't?) but "receiving unworthily", i.e in a culpably disrespectful, unrepentant or disorderly fashion.
AS often then as we come to the holy communion with such an honest and true heart, as to exercise our "repentance towards God," our faith and hope of his mercy, through Christ, for the forgiveness of our sins, and our love and charity for all mankind; such a temper and resolution of mind as this will, doubtless, render us worthy partakers of these holy mysteries, and prevent us "eating and drinking damnation to ourselves.
HERE is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily, but that is quite a different thing: so he has told us himself. In this very chapter we are told, that by eating and drinking unworthily, is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry, and another drunken." But what is that to you? Is there any danger of your doing so? Of your eating and drinking thus unworthily? However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. ... But I will tell you for what you shall fear damnation: for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority.
24 "Meet partakers".
I REMEMBER what a religious person said to Petrus Celestinus [Pope Celestine V, ?1215-1296], who was a great saint, but of a timorous conscience in this particular: "Thou abstainest from the blessed sacrament, because it is a thing so sacred and formidable, that thou canst not think thyself worthy of it. Well, suppose that. But, I pray, who is worthy? is an angel worthy enough? No certainly, if we consider the greatness of the mystery. But consider the goodness of God, and the usual measures of good men, and the commands of Christ inviting us to come, and commanding us, and then, Cum timore et reverentia frequenter operare; "receive it often with fear and reverence."
25 "Remembrance". As explained above, not a memory of a distant event or absent friend, but a memorial offering rising up to heaven with sweet savour, and a mystical incorporation into Christ by his abiding Spirit.
NOW we acknowledge, that every act of obedience and of worship more especially, may, agreeably to the language of Scripture, be spoken of as a sacrifice to our Maker: that his creatures of bread and wine, when appropriated to this solemn act of religion, are so far offerings to God: that this whole act, being a memorial and representation of the sacrifice of Christ, may fitly enough be called by the same name with what it commemorates and represents: so that in this sense Christians have an altar and an offering upon it.
THUS much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the soul of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality.
26 "Great and endless comfort".
NOW thou art stung in thy conscience with this fiery serpent, look up with the eyes of faith to this Brazen Serpent, Christ Jesus, and be healed. Behold, his head is humbly bowed down in a gracious respect to thee: his arms are stretched out lovingly to embrace thee: yea, his precious side is open to receive thee, and his tongue interprets all these to thee for thine endless comfort; It is finished. There is no more accusation, judgment, death, hell for thee: all these are no more to thee, than if they were not: Who shall condemn? It is Christ which is dead.
27 "Then shall the priest say".
INVITATIONS similar to this are mentioned in the writings of the Fathers, and found in ancient Liturgies. Pseudo Dionysius, describing the manner in which this sacred rite was administered, informs us, that the priest said, "Come, my brethren, to this Holy Communion." Chrysostom says, "We do not exhort men to destroy themselves by rash approaches, but to come with fear, and purity of heart:" The Constitutions [4th cent.] say, "coming in order with reverence, and godly fear;" and the Liturgies, "approach with faith and fear".
28 "Draw near". Not literally, but in faith and heart. "Draw near" is actually a technical Jewish term meaning to offer sacrifice; for Christians, this is of course a commemorative sacrifice of Jesus's self-offering on the cross and simultaneously in the sanctuary of heaven, which we now enter only by faith, by "lifting up our hearts". See Heb 10:19-22.
THE custom of calling up the communicants into the quire or chancel of the church, though it be no new thing, (having been formerly used, as it is also at this day among the Roman and unreformed Catholics, and among both the Protestants in Germany and other the reformed Catholics elsewhere abroad;) yet anciently it was not so: for of old time, none of the lay-people were permitted to come up, or tarry longer in the quire than whilst they presented their oblations to the priest there at the altar; and the offertory being ended, they were to return into the body of the church, and there to receive the blessed Sacrament, which the priest and deacon brought down unto them.
THE expression is therefore to be taken rather in a spiritual, than in a literal sense, as the words with faith seem to determine. The same remark will extend to the words "lift up your hearts," which are not meant to require elevation of the body, but exaltation of the spirit towards God.
29 "By one of the ministers". All kneel, but only one minister recites the confession "in the name of all". This was one of the requests from the Puritan party at the Savoy Conference of 1661.
30 "He and all the people kneeling".
DURING the whole time of the Priest's officiating at the Communion he is directed to kneel only thrice, at this Confession, at the Collect before the prayer for Consecration, and at the act of receiving. In every other part of the office he is to stand.
This was the practice of the ancient Church, and the attitude was probably borrowed from the service of the temple, where the legal sacrifices were offered by the Priest standing. Between the legal and evangelical sacrifice there is the same correspondence that exists between the shadow and the substance. The Christian Priest offers up the incense of prayers, praises, and alms; the oblation of ourselves, our fouls, and bodies; and the memorial of the sacrifice of the Lamb slain from the foundation of the world.
At the Confession, and the Collect before the prayer of Consecration, which form no part of these oblations, he kneels. In the former he confesses his own sins, as well as the sins of the people; and in the latter he acknowledges his and their unworthiness to approach the Lord's table. He receives the Communion kneeling, because that is the posture prescribed by the Church of England to all that communicate.
31 "By thought, word and deed". Prior to the Reformation, at the General Confession which opened the Mass it was usual to strike the breast gently three times at the words which followed "by thought, word and deed", which were "Through my fault, through my fault, my own most grievous fault". These were dropped for the 1549 Book, yet it nevertheless ordered:
AS touching kneeling, crossing, holding up of handes, knocking upon the brest, and other gestures: they may be used or left as every mans devocion serveth without blame.
Whether this liberty was intended to be revived along with the "Ornaments of the Church, and of Ministers thereof at all times of their Ministration", as ordered in the 1662 BCP, is a matter of debate. But they do come in the same section of the 1549 edition, "Certayne Notes for the more playne explicacion and decent ministracion of thinges, conteined in thys booke".
32 "Or the Bishop".
FOR so it was ordained in the second council of Seville, can. vii., where priests are not only forbidden to absolve, but to preach or baptize, &c., in the presence of the bishop, without his special command.
33 "Turning himself to the people". The Confession is said with all the people and the clergy alike kneeling and also facing east, towards the altar.
34 "Absolution". This absolution is a benediction, an assurance of God's pardon for all those who truly repent, not a priestly absolution such as we find in the Vistitation of the Sick.
THE Priest does not absolve in his own name. He simply promulgates the terms of pardon, granted by the Father of our Lord Jesus Christ. That this may be misunderstood by none, is probably one reason, for which our form repeats the nominative case, that is, Almighty God "pardoneth and absolveth" all them that truly repent, and unfeignedly believe "his Holy Gospel." Should there in a mixed congregation he any hypocritical worshipper, whose faith is feigned, and whose confession and penitence are insincere, to him the Absolution gives no encouragement. It simply declares to him that there is forgiveness with God, and points out the terms on which it is granted. To those who truly repent, it conveys the strongest assurance of Remission of Sins, and of acceptance with God.
35 "Comfortable words". Shepherd notes that "The Missals of Sarum and of York had likewise sentences, but they were commonly taken from passages of the Old Testament, and had little relation to the Redeemer, through whose merits alone pardon of sin is obtained".
IT is so necessary for every one that would receive comfort and benefit by this blessed Sacrament, to have a lively faith, and a mind freed from unreasonable fears; that the church, lest any should doubt of the validity of the foregoing Absolution, hath subjoined these Sentences; which are the very promises on which it is grounded, and so overflowing with sweet and powerful comforts, that if duly considered they will satisfy the most fearful souls, heal the most broken hearts, and utterly banish the blackest clouds of sorrow and despair.
REPENTANCE and contrition for former offences, with steadfast purposes of amendment of life, are not alone sufficient to make us worthy partakers of the Holy Communion. To approach the Lord's table with comfort, and to receive all the benefits of this Sacrament, it is requisite that we should have a lively saith in God's mercy, and a mind undisturbed by either doubt or fear.
THE first point is to acknowledge our sins, and to be sorry for the same; but, as I said before, we must not tarry here: for Judas was come so far, he had this point; he was, no doubt, a sorrowful man as any can be in the world: but it was to no purpose; he was lost for all his sorrowfulness: therefore we must have another point.
What is that? Marry, faith, belief: we must believe, we must know that our Saviour is come into this world to save sinners: therefore he is called Jesus, because "he shall save his people from their sins;" as the angel of God himself witnesseth. And this faith must not be only a general faith, but it must be a special faith... I must believe for myself, that his blood was shed for me. I must believe that when Christ saith, "Come to me, all ye that labour and are heavy laden, and I will ease you;" here I must believe that Christ calleth me unto him, that I should come and receive everlasting life at his hands.
