propagated through East and West; and remains, unhappily, as the litera scripta of two out of the three great branches of the Church—the Eastern and the English—to this day. In the Roman Church, ever since the Fourth Lateran Council in 1214, but one reception a year is enjoined under penalty; viz. at Easter. The English Church, however, never accepted the Lateran decree; but by Canons of Salisbury (about 1270), and of Lambeth (1378), re-affirmed the thrice-a-year rule. By the time of the Reformation, however, as is evident from the rubric attached to the Communion Office in Edward VI.'s First Book, reception once a year had become the recognised minimum in this country also. Meanwhile the miserable practice grew up, as a result of the lack of communicants, of the priest celebrating a so-called "Communion," on occasion at least, alone. It is probable that in the earlier days, as e. g. of St. Chrysostom, there were always clergy to receive; the "parochial" system of that time being to congregate several clergy at one cure. But in the ninth century, solitary celebrations existed extensively, and were forbidden,[10] in the West. Not, however, to much purpose. It soon became the rule, rather than the exception, for the priest to celebrate alone; and thus it continued until the Reformation. The Council of Trent contented itself with feebly wishing things were otherwise; and justified the abuse on the ground of vicarious celebration and spiritual communion.

It was in her gallant and noble protest, single-handed, against this vast and desolating perversion of the Ordinance of Christ, that the English Church, far from her own desire, and only borne down by the accumulated abuse of ages, lapsed into that unhappy desuetude of the Weekly Celebration, which prevails so widely to this hour. In her First Revised Communion Office she provided that, in order "that the receiving of the Sacrament may be most agreeable to the Institution thereof, and to the usage of the Primitive Church, some one, at the least, of that house in every parish, to whom it appertaineth to offer [at the Offertory] for the charges of the Communion, or some other whom they shall provide, shall receive the Communion with the Priest."[11] It is added, that "on week-days he shall forbear to celebrate except he have some that will communicate with him." Another rubric provided, that "on Wednesdays and Fridays" (which had traditionally[12] been the great week-days for celebration in this country), "though there might be none to communicate with the priest, yet on those days" (after the Litany ended) "he should put on a plain albe or surplice, with a cope, and say all things at the altar appointed to be said at the celebration, until after the Offertory." And this rule was extended to "all other days," meaning apparently customary high holydays, occurring in the week, "whensoever the people were customably assembled to pray in the church, and none disposed to communicate with the priest."

Thus was a solemn protest made, and not in word only, as in other parts of the Church, but by outward deed, against the unpardonable and fatal neglect of the people to avail themselves of the ordinance of Christ. On Sundays only (so the rubric seems to mean) a peculiar provision was made, so that there should, without fail, be attendants at the celebration. But on week-days, on which there was no such Divine obligation to celebrate, the Church would carry her protest still further. While vesting her ministers, as if ready, for their parts, for the rite, she would refuse to volunteer a mode of celebration, for which there was no precedent in the early and pure days of Christianity.

Such appears to have been the intention of the First Book of Edward VI. The expedient of performing the Communion Service up to a certain point only, on Wednesdays and Fridays, was manifestly adopted from the ancient Church of Alexandria, where, as Socrates has recorded, exactly this usage prevailed on those days. In the Second Book of Edward VI. (revised, be it remembered, in part by members of the same Committee of Divines as the First was, and professing the same doctrine),[13] the provision for the compulsory attendance of each household in turn was laid aside, probably as being found impracticable. And now at length the step was taken, to which sound principles of action had in reality pointed all along; and it was ordained that, if the people, appealed to as they had been, and would continue still to be, persisted on any given Sunday in excommunicating themselves, they should even be permitted to do so. The great unreality of a Communion, which was no Communion according to the Ordinance of Christ, should be done away. The minister should still be ready on all Sundays and holydays at the altar; but it would be left, awfully left, for the people to say whether Christ's ordinance should have place, or whether its continuity should be violated, and its benefits so far forfeited.

And who will deny that such a course was, though a choice of evils, the right one? What had the other practice done, but lull the Church of God into a fatal satisfaction with a state of things as widely different from primitive Eucharist and primitive Christianity, as any one thing can well be from another? And if those other sad results have followed, which we behold before our eyes, let not the blame be laid on the age which has inherited, but on the ages which had accumulated and transmitted, such an inveterate habit of neglect to receive the Holy Communion. Be it remembered, too, that (as has been well pointed out of late) the period of the Great Rebellion caused an entire suspension of the Church's proper rites. "The Sacrament was laid aside, in those distracting times, in many parishes in the kingdom, for near twenty years." (Bishop Patrick.) "This solemn part of religion was almost quite forgotten; the Remembrance of Christ's Death was soon lost among Christians." (Archbishop Tillotson.) "The Sacrament was laid aside, in Cromwell's days, in most parishes in the nation. In many churches there was no speaking of the Sacrament for fifteen or sixteen years; till it was feared the Lord's Supper would come to be ranked among those superstitious ceremonies that must be abolished." (Dr. Durell.) These testimonies considered, the real wonder would be if there had not been found very great difficulty in bringing back, at the time of the Restoration, the primitive habit of Weekly Celebration. And now that we have added two hundred years more of neglect, we have to face the mighty difficulty of awakening a whole nation, of clergy and laity alike, to a due sense of our very grievous departure from that Apostolic model, to which professedly we appeal as our standard of duty.

And the task would seem to be hopeless, were it not, 1st, that a great and powerful movement tending to this result has already for many years been going forward; and, 2nd, that there is reason for believing that vast