id="id00232">79. For restoring Publick Peace at Home.

80. For Deliverance from the Plague, or other common Sickness.

81. Or this.

THE COLLECTS, EPISTLES, AND GOSPELS

TO BE USED THROUGHOUT THE YEAR.

82. Note, that the Collect appointed for every Sunday, or for any Holy-day that hath a Vigil or Eve, shall be said at the Evening Service next before.

The Holy-days which have no vigil or eve, and therefore do not fall under this rule, are Ash-Wednesday and Good Friday. The Circumcision, Epiphany, Conversion of St. Paul, St. Mark, St. Philip and St. James, St. Barnabas, St. Michael, St. Luke, have no vigils, but having eves, the Collect is to be said the evening before.

St. Stephen, St. John the Evangelist, and Holy Innocents, have neither vigil nor eve, but the Collects are generally said the evening before, in addition to the proper collect for the day.

THE FIRST SUNDAY IN ADVENT.

83. This Collect is to be repeated every day, with the other Collects in Advent, until Christmas Eve.

SAINT STEPHEN'S DAY.

84. Then shall follow the Collect of the Nativity, which shall be said continually unto New-year's Eve.

THE CIRCUMCISION OF CHRIST.

85. The same Collect, Epistle, and Gospel shall serve for every day after unto the Epiphany.

For the precedence of these Collects, see note on Rubric 6.

The first Day of Lent, commonly called ASH-WEDNESDAY.

86. This Collect is to be read every day in Lent after the Collect appointed for the Day.

EASTER-DAY.

87. At Morning Prayer, instead of the Psalm, O come let us sing, &c. these Anthems shall be sung or said. Christ our passover, &c.

See note on rubric 25, p. 16.

THE TWENTY-FIFTH SUNDAY AFTER TRINITY.

88. If there be any more Sundays before Advent-Sunday, the Service of some of those Sundays that were omitted after the Epiphany shall be taken in to supply so many as are here wanting. And if there be fewer, the overplus may be omitted: Provided that this last Collect, Epistle, and Gospel shall always be used upon the Sunday next before Advent.

If there be twenty-six Sundays after Trinity, the Collect, Epistle, and Gospel for the Sixth Sunday after Epiphany, should be used on the twenty-fifth Sunday. If there be twenty-seven Sundays, the Collect, Epistle, and Gospel for the Fifth Sunday after Epiphany should be used on the twenty-fifth Sunday, and the Collect, Epistle, and Gospel for the Sixth Sunday after Epiphany, on the Twenty-sixth Sunday.

THE ORDER OF THE

ADMINISTRATION OF THE LORD'S SUPPER,

OR

HOLY COMMUNION.

89. So many as intend to be partakers of the holy Communion shall signify their names to the Curate, at least some time the day before.

90. And if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the Curate, having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

91. The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this, or the next precedent Paragraph of this Rubrick, shall be obliged to give an account of the same to the Ordinary within fourteen days after at the farthest. And the Ordinary shall proceed against the offending person according to the Canon.

The object of this rubric, when introduced in 1549, was to provide some corrective of the lax practice of the un-reformed Church in admission of unworthy persons to Communion. In this view, the Curate should be informed of the names of intending Communicants, in order that he may deal with the cases of scandal referred to in the second paragraph, and with the cases of enmity referred to in the third. The main reason of the Church's action herein is the danger of profanation of the Lord's Table by the presence of unworthy Communicants. A second reason is the danger of injury to the consciences of the congregation by wounding their sense of corporate responsibility for individual wrong-doing. A third is the spiritual interest of the offenders themselves, viz., in the words quoted with approval by Hooker (Eccl. Pol. vi. 4-15), "not to strike them with the mortal wound of excommunication, but to stay them rather from running desperately headlong into their own harm, and not to sever from Holy Communion any but such as are either found culpable by their own confession, or have been convicted in some public Court." The mode of the Curate's action was intended by the rubric to be admonition previous and private. The first paragraph indicates the duty of the people, not of the Curate, giving him the opportunity of admonition, but throwing upon them the responsibility of the decision whether or no to present themselves.

The rubric does not empower or entitle the Curate to repel any at the time of Communion, on the mere ground of their not having previously signified their names to him. For there is no means provided for receiving their names, or for making any due enquiry; nor is any penalty imposed upon the Curate for communicating people who have not signified their names, nor on the persons who present themselves without having done so. The reference to the Ordinary was added in 1662. The object is to set him in motion as the proper person to take legal proceedings against an offender, and effectually repel one who cannot be repelled by the Curate's weapons of persuasion and admonition.

The precautions of this rubric against communicating unworthily are not very effective, and it must be observed that the 26th, 27th, and 28th Canons extend the Curate's duty in this respect much farther than the rubric, but without giving him any power, which would be recognised by a secular Court, of conscientiously performing his duty therein.

92. The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said.

The word 'fair,' applied to the white linen cloth in the fourth paragraph of this rubric, means 'beautiful,' and does not exclude adornment with embroidery.

The words 'upon it' require the cloth to lie upon the Mensa, or upper surface of the Table, but do not require the whole Table to be covered or enveloped therewith. The linen cloth is to be laid upon the covering described in Canon 82 as 'a carpet of silk or other decent stuff.'

Bishop Cosin states that "among the Ornaments of the