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discretion, [having first placed
+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 treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. St. Matth. vi. [19, 20].
Whatsoever ye would that men should do to you, do ye even so to 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. .
Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. Luke xix. .
He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in
This appears to be a more convenient posi. tion for this Rubric, than where it now stands, viz., after the offertory. The best mode of arranging the matter seems to be (not by the use of a "Credence Table" but) by the Churchwardens or other fit persons bringing the ele. ments from the vestry at the proper time; or by the Minister then taking them from under the table. No Rubric of the kind appears to have existed before the last review; at least a Rubric something similar in the book of 1549, was thrown out in 1552, and not restored till 1661 2, (See Keeling, pp. 184-185).
+ The Scotch Liturgy of 1637 has been followed in giving these sentences according to our present authorized version; as also in the omission of the two from Tobit, in lieu of which Mark xii. 41-44, and 1 Chron. xxix. 10-12, 14, 17, are substituted, which occur in the Scotch Liturgy. The order of the sentences has also been slightly changed, so as to place those which refer to the "oblations" or "other devotions of the people," viz. 1 Cor. ix. 7, 11, 13, 14, and Gal. vi. 6, 7, all together. The Scotch and American Liturgies are followed in the addition of the verses, as well as chapters from which these sentences are taken.
his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 2 Cor. ix. [6, 7].
As we have therefore opportunity, let us do good unto all men, especially unto. them who are of the household of faith. Gal. vi. .
Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. 1 Tim. vi. [6, 7].
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 1 Tim. vi. [17, 18, 19].
God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. Heb. vi. .
To do good and to communicate forget not: for with such sacrifices God is well pleased. Heh. xiii. .
Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 1 St. John iii. .
He that hath pity upon the lendpoor eth unto the Lord; and that which he hath given will he pay him again. Prov. xix. .
Blessed is he that considereth the poor : the Lord will deliver him in time of trouble. Psalm xli. .
Who goeth a warfare any time at his own charges? 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 thing if we shall reap your carnal things? 1 Cor. ix. .
Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 1 Cor. ix. [13, 14].
Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. Gal. vi. [6, 7].
And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. St. Mark xii [41-44].
David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our Father, for ever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty : for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee,. and of thine own have we given thee... I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things and now have I seen with joy thy people, which are present here, to offer willingly unto thee, 1 Chron. xxix. [10-12, 14, 17].
Whilst these Sentences are in reading, the Deacons, Churchwardens, or other fit person appointed for that purpose, shall receive the alms for the poor, and other devotions of the people, in a decent bason to be provided by the parish for that purpose; and reverently bring it to the [Minister] who shall humbly present and place it upon the holy table.*
After which done, the [Minister] shall say, Let us pray for the whole state of Christ's
Church militant here in earth.
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 If there be thee most mercifully (* to no alms or [of accept our alms and [offerferings, then ings] and) to receive these shall the words our prayers, which of accepting our alms and [offer offer unto thy Divine ings] be left Majesty; beseeching thee out unsaid. to inspire continually
The Rubric here omitted has been transposed. See a previous note.
The word "oblations" refers, (not as some suppose, to the elements, but) to the "other devotions of the people" spoken of in the pre
the universal Church with the spirit of truth, unity, and concord: And grant, that all they that do confess thy holy Name may agree in the truth of thy holy Word, and live in unity, and godly love. We beseech thee also to save and defend all Christian Kings, Princes, and Governours; and specially thy Servant VICTORIA 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 ']† minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion, and virtue, Give grace, O heavenly Father, to all Bishops and [Pastors,']‡ that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments: 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; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour all them, who in this transi
ceding Rubric. In the Scotch Liturgy of 1637, in the parallel Rubric "the devotions of the people" are expressly termed "oblations." And this it was, no doubt, which suggested to our Reviewers in 1661-2, the additions then made after the word "alms" both in the Rubric and in the Prayer, viz., in the former," and other devotions of the people," in the latter" and oblations" (see Acts xxiv. 17) with obvious reference to the same. They also added at the same time a Rubric at the end of the Office respecting the distribution of the collections to "pious and charitable uses" generally. On this subject, see the Christian Observer," Aug. 1849, p.517. Cardwell's" Conferences," p. 382, note; Robertson's "How shall we Conform to the
Liturgy?" pp. 207-209; Bp. of Rochester's Charge of 1843, p. 14; and Hooker, b. v. c. 79, s. 1.
The American prayer runs thus, "We beseech thee also, so to direct and dispose the hearts of all Christian rulers, that they may truly and impartially minister justice," &c. Perhaps in our own, "rulers" would be preferable
From the American Liturgy.
"Bishops and Pastors" from the Collect for St. Peter's day, the American form has it, "Bishops and other Ministers."
tory life are in trouble, sorrow, need, sickness, or any other adversity. 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, that with them, we may be partakers of thy heavenly kingdom: Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.
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).. he shall read this Exhortation following [; 'or so much thereof as, in his discretion he may think convenient.']†
DEARLY beloved, on- -day next [it is purposed.] through God's assistance, to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ; to be by them received in remembrance of his meritorious Cross and Passion; whereby alone we obtain remission of our sins, and are made 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 ['Sacrament ']§ and the great peril of the unworthy receiving thereof; and so to search and examine your own consciences, (and that not 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 marriagegarment required by God in holy Scripture, and be received as worthy partakers of that holy Table.
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 ['condemnation.']* 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 to 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... Minister of God's Word, and open his grief; that... he may receive ['such godly ']§ counsel and advice ['as may tend ']§ to the quieting of his conscience, and [the removing '18 of all scruple and doubtfulness. ¶ Or, in case he shall see the people negligent to come to the holy Communion, instead of the former, he shall use this Exhortation.
This omission is in the American Liturgy.
This is substituted because the notice is not always given by the celebrant in person.
The words "Mystery" and "Sacrament" seem to be used as convertible terms in "the Fathers." Thus the vulgate translates μvorηLOV as sacramentum" in Ephes. v. 32.
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 pre
"Condemnation," so it is in the American Liturgy. See also Abp. Secker in Bp. Mant's Prayer book, p. 353, col. 2.
+ The American form omits this clause from "lest, after taking" to "body and soul." See also Adn. Sharp's Charge iii. pp. 50, 51.
This omission occurs in the American Liturgy.
The passages here introduced are taken from the American Liturgy.
sent; 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. 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. 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? 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. [Wherefore ']* 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 abstain 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
The American Liturgy omits, "I for my part shall be ready;" &c., and substitutes, "Wherefore." If the retention of the former be preferable, "if the Lord will" (James iv. 15.) should be added after, "I, for my part, shall be ready."
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, the ['Presbyter ']* shall say this Exhortation. 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 [condemnation], 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 [that] holy [sacrament]. 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 innu
The Scotch Liturgy has been followed in the substitution of "Presbyter " for "Priest," when the second order of the ministry is designated. See also Hooker, b. v. c. 78, s. 3.
+ This parenthesis is for some reason omitted in the American Liturgy.
In the American Liturgy the clause from "For then" is omitted, though it is evidently founded on 1 Cor. xi. 27-32.
merable benefits which by his precious blood-shedding he hath obtained to us; he hath instituted and ordained holy [symbols] as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. 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.
Then shall the [Presbyter'] say to them that come to receive the holy Com.. munion.
YE that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a [holy]+ life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, 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 [the Presbyter]; both he and all the people kneeling humbly upon their knees, and saying,
ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men; We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus
* "Symbols." This appears to be the meaning of the word "mysteries" in this place. The word "symbolical" is much the same as "mystical." And Augustine calls Baptism a "mystery of conversion," which clearly means symbol.
+ A "holy life," and in the Confession, "holiness of life," (Litany), seem more suitable than "new life" and "newness of life"-since the communicants do not consist merely of persons just beginning their christian course.
Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee in ['holiness'] of life, To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen.
Instead of "one of the Ministers," the American form has it "the Priest," which suggests the above emendation.
Then shall the [Presbyter'] (or the Bishop, being present,) stand up, and turning himself to the people, [' say'],* 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; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.
Then shall the [Presbyter also 't
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, .
After which the [Presbyter'] shall proceed, saying,
Lift up your hearts. Answer. We lift them up unto the Lord.
Priest. Let us give thanks unto our Lord God.
Answer. It is meet and right so to do. Then shall the [Presbyter'] turn to the Lord's Table, and say,
Ir is very meet, right, and our bounden duty, that we should at all times, and in
• Instead of "pronounce this absolution, the American has it merely "say," which is here adopted. Until 1661, it was say thus" even in our own.
+ From the Scotch Liturgy.
The Scotch Liturgy is here followed in the use of the authorized version, and in the addition of "2," after the last sentence.