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The form “ Here endeth the which is generally the bishop. Few Epistle" seems hardly correct, when clergymen avail themselves of this any of the above-noticed twenty- power and privilege. four portions is appointed to be Although there is no order here read. Consistency requires that the as to the prayer before or after the form should be, “ Here endeth the sermon, yet in the fifty-fifth Canon portion of Scripture appointed for there is a form of prayer, 'generally the Epistle."
called the Bidding Prayer, (a corWhen the Epistle is not divided ruption from Bead, though now into chapters, as Jude, &c., propriety considered as the bidding people to seems to require a form similar to pray), often used by Collegiate, Vi. that given in the direction for giving sitation, and other preachers, which out the Lessons, “ Such a verse of seems to be imposed on all preachers; such an Epistle."
but as this very form allows them to When, as in two instances, (Sun. pray either “in this form or to this day after Ascension-day, and the effect,” most of the parochial clergy day of St. James the Apostle,) parts make the exception their rule, and of two chapters are used in the depart widely even from that. This Gospel or Epistle, the present di. prayer will never generally be used, rection is found defective: it ap- till in the Orders in Council, direc. pears to require the addition of tions are given to the clergy to is and in the chapter of change therein the names and titles beginning at the verse.” of the Royal Family, as is ordered 20. On the notice of the approach
to be done in other prayers. ing holyday, 8C.-Were this Rubric The offertory is never read, exobeyed, the weekly festivals, &c. of cept in college chapels, after sermon, our church would be better known as it is here ordered ; unless when and kept..
the Lord's supper is administered. Part of this long and sadly-neg- 21. On the parenthesis in the lected Rubric, is rendered illegal prayer for the Church Militant.by Acts of the Legislature ; as the Of late we find readers who omit direction respecting" Banns of Mat- the words “and oblations," either rimony*," "and Briefs;" the former because the offerings formerly prebeing ordered by the Marriage Act sented are not now made, or because to be published after the Second they think the expression refers to Lesson; and the latter being (the the elements of bread and wine; writer thinks) unhappily superseded but, if they were originally intended by the substitution of the King's to apply to presents made to the miLetter, soon likely to be more in- nisters, or other officers of the church, effectual than Briefs themselves. they may, with great propriety, be
Acts of Parliament, enacted sub- still used with relation to the offer. sequent to the date of this Rubric, ing of “ourselves, our souls, and bohave imposed the delivery of some dies," as "a reasonable, holy, and notices on the parish-clerk; but, lively sacrifice" unto God. To the excepting these, the minister alone bread and wine they have no inis the person whose duty it is to tended reference. But why may not give out notices : and those notices the various alms and gifts, given as are to be no other than what are they doubtless are, some to the appointed by the Common Prayer, poor, and others to the minister to or by the King, or by the Ordinary, dispose of as he pleases, strictly
and literally be called “alms and These words are now omitted in most oblations ?" Of Cornelius it is said, of the lately printed Prayer-books. By that he " gave much alms to the what authority? What body of men can people,” which alms were said to dare thus to legislate for the Church, without being empowered to do so? See
"come up for a memorial before the note on the Litany.
God.” When the rich men cast
“their gifts into the treasury," the of discretion, in the parish of the Saviour said they were “cast in minister so neglecting it, actually unto the offerings of God,” an ex- and regularly communicates. This pression equivalent to “oblations." is too much to be expected, though Thus “alms and oblations" may be devoutly to be wished ; and there. well intended by the alms of rich fore it requires to be read, till there and poor, in which, if there be any be none “negligent to come to the distinction, the poor may offer that holy communion.' as an oblation of gratitude, which “ I, for my part," seems to require the rich may present as an alms. being changed to “ your minister
22. On the notice and exhorta. for his part," as much as the similar tion the Sunday before the Commu- expressions in the former exhornion.-If this were read throughout tation. oftener than it is, it might have a 24. On the third exhortation.tendency, and be a means, to stir up This seems the proper time for some the minds, and to increase the piety, of the communicants to come to of the communicants, even if it les- the altar, and there to stand till sened their number.
told to kneel at the close of the In the old Communion Book of next form, “ Ye that do truly," &c. 1547 (the precursor of all our Com- 25. On the general confession. mon-Prayer Books), the expression For the very proper following of the “whereby alone we obtain remission minister by the people in this form, of our sins," which is too often read, there is no authority from the Ruand often heard, as if it referred to bric; but, the commencement of the communion, is better rendered, each member or clause in the sen“ by the which passion we have ob- tences with a capital letter, seems tained remission of our sins," &c. intended to intimate the duty of
In addition to the above omission the people to repeat it after the one change is made, when he that minister. gives the notice is not the stated or 26. On the hymn after the prothe only officiating minister, which per prefaces. This also is very seems justifiable,—the change of generally and properly repeated “I purpose,” to “we purpose," or aloud after the minister, although “it is purposed." But a more ob- capitals are not used before all the jectionable expression remains, “Let sentences, at least in modern books. him come to me, or to some other But the unauthorised changes daily discreet and learned minister,” &c. made in our Common-Prayer Books If the former be deemed necessary demand repression. to be altered, is not the latter more 27. On the prayer of consecraimproper when the reader is tion.-In few places is the bread stranger ? If any change be re. properly prepared for the priest. quired in this case, the expression One piece at least ought to be left « let him come to the minister of so nearly cut into small squares, this” (or “his") “parish," seems that a touch will separate them : best.
and the pieces should be as equal The permission, or rather the as possible. exhortation, to come " to some 28. On the form used in giving other discreet and learned minister the bread.—When the minister himof God's word,” is quite opposed to self receives, he usually prefixes the the modern jealousy between mi. word“ may;” and changes the nisters and the fear of interference. words “thee,” “thy,” and “take,” See No. 34.
into “me,” “my,” “ I take.” For 23. On the second exhortation. this there is neither warrant nor The utter neglect of reading this necessity. A man may properly form cannot be defended, except address himself, and say to bimself every person of a proper age, and the words prescribed. There is, CHRIST, OBSERV. No. 348.
however, no other evil attending 29. On the Dorology, or Gloria the change of the imperative into in excelsis. The remarks made on the indicative than this, that, if Nos. 25 and 26 equally apply to allowed in one case, it may be this form, especially to the latter. claimed in many.
30. On the collects placed after When there were no afternoon the Blessing. It is as great an error sermons, when the morning service, to use any one of those collects now joined into one form, was di- after the Doxology (No. 29) as it is vided into two, and often into three to sing before the minister begins parts ; when the number of com- the sentences, at the beginning of municants was much smaller than the morning or evening service. at present*, and the service began Though placed here, they were not earlier ; and, lastly, before the in- intended to be used in this place; troduction of so much singing, and but either after the offertory, “ Let of several additional forms into the your light,” &c., when there is no Prayer-book; it might be possible sermon, and when there is no to use the whole of the words to communion ;" or after the morning each communicant, as bishops used or evening third collect, or the anteto do to each candidate at confirma- communion collect for the king*, tion: but, in the present state of or the litany collects, “We humbly things, it is next to impossible to do beseech thee, O Father," &c. And it, without exhausting the strength the reason is this : after we have of the administrator, the patience been admitted to the supper of the of the communicants, and the time Lord, and have risen in the scale of of the interval of the two services. devotion from confession to praise ; What then is to be done? After using, at the last, the language much consideration, the best way rather of saints than of sinners, of appears to the writer to be for the angels rather than of men; it is imadministrator to repeat the words, proper to go back again to petition solemnly and slowly, each time the and imploration : it is, as it were, railing is filled ; either in the sin- undoing what we have done, " laygular number, as they stand, or ing again the foundation," and not changed into the plural, “you," "going on unto perfection.” “your," “bodies," and “souls," 31. On the Rubric after the Com. and then to give to each person the munion Service.—Whatever bread element in silence. This would save and wine is left unconsecrated is the so much time that there would be curate's own property, either to use no necessity for the form which is or give away, as he pleases; and he used before delivering the cup, to ought to distribute at the altar, at be pronounced until all had received the close of the communion, all the the bread. Indeed there seems an bread and wine that has been conimpropriety in pronouncing the se- secrated. Moreover, “the money cond 'form, till one element has given at the offertory” should be been administered : this rapidity counted and taken by the minister, and hurry must confuse the mind, and not left to the clerk, or the as well as mar the devotion, of other inferior officers of the church. those who hear the second form The dread of being suspected to be addressed to them before they have a Judas should be accompanied received the element of the first. with the knowledge that it was “to All things should be done to the serve tables," that is, supply to the edifying of the worshippers: this wants of the poor members of the must cause distraction. The liberty church, that the office of deacon of ministers should not be a stum. bling block to their people.
Or after the general prayer for the
Church Militant. See the first sentence * See the second and third paragraphs of the Rubric after the Communion of the Rubric after this service.
was instituted; and, if there be BEFORE and after Morning and no deacon, then the curate, or the Evening Prayer, and also before stated minister, should take charge and after sermons."
The practice, of it, and dispose of the same with therefore, of singing“ before prayer,' the assistance of the churchwardens. appears to me not only not "irration(To be concluded in the Appendix.)
al,” or “ incongruous,” but scriptural and in accordance with the ritual of the church. After the Apostles'Creed,
where your correspondent places it, REPLY TO THE RITUALIST FOR is as unauthorized as after the Se
cond Lesson, where some clergy
men introduce it. The times, auTothe Editorofthe Christian Observer. thorised by the church, (for no where
is singing expressly enjoined in I Am greatly obliged to your corres- our service,) are before and after pondent, “the Ritualist," in your last the sermon, and after the third Number, for his efforts to promote collect for the day; to which last a uniform and rubrical observation place your correspondent possibly of our admirable church service; intended to relegate it, though his but I think him incorrect in many direction follows after the Apostles' of his remarks. I will specify a few Creed. instances.
I lament with the Ritualist that He says, that " nothing can be the Ember-week prayers are so gemore irrational, and scarcely any nerally omitted: they are beautiful thing more incongruous," than to and appropriate, and ought always commence Divine service with sing. to be used, especially as many-I ing. “Penitents as we all then profess believe most-of our bishops are to be, praise does not there become punctual in observing them as the us.” The right time, he says, as proper times for ordination. But I prescribed by the church, is after do not agree with him that the Emthe Apostles' Creed, adding, “ The ber prayers ought to be read on the Injunction of Queen Elizabeth can Sundays before and after the Ember never be so fitly complied with as days. These prayers are enjoined in this place, where provision is to be read in the Ember weeks ; made for it.”
but the Sunday after is not in, but These statements appear to me out of the Ember week. incorrect. Did not the Jewish ample, the first Ember days are, worship begin with singing? And if “the Wednesday, Friday, and Saso, there is nothing of necessity turday after the first Sunday in “irrational or incongruous” in the Lent." The Ember week therefore practice. Praise, the Ritualist says, commences on the first Sunday in does not become us at entering Lent, in which the prayer should be the threshold of God's house ; but read: but the week is over on Sawhat says the Psalmist? “ Let us turday night ; so that the second come before his presence with Sunday in Lent falls beyond the thanksgiving ;" and again, “ Enter Ember week. So of the Whithis gates with thanksgiving, and sunday Ember-week, the prayer into his courts with praise." Queen should be read on Whitsunday: Elizabeth's Injunction, the Ritualist but the week is over before Trinity says, prescribes the first singing after Sunday. Your correspondent, therethe Apostles' Creed ; but upon turn- fore, is wrong in directing it to be ing to the
Prayer-book, I read differ- read on that day. The same applies ently : “ The whole Book of Psalms to the other two Ember weeks. The collected into English metre....set truth is, that clergymen often forget forth and allowed to be sung in all the prayer on the Sunday before the churches, of all the people together, Ember days; and then tack it on
the next Sunday, thus making are not much noticed, and produce Monday the first day of the week comparatively little effect. instead of Sunday. The best place Your correspondent suggests the for the marginal note, recommended probability that a sheet will ere long by your correspondent, is opposite be provided, containing the movethe prayer which precedes the prayer able feasts for the year. But does of St. Chrysostom. If placed oppo- not every Almanack do this ? and site the Ember prayer, instead of re- are not sheet Almanacks already to minding the clergyman beforehand, be found in most town and city it will not be seen unless recollected churches; besides which, the “ Clerand looked for; and is therefore like gyman's Almanack” gives even the the American warning sign-board lessons for the day. What can a which said, “ When this board is Ritualist require further ? under water beware of crossing the Your correspondent again thinks stream, as it is not fordable." his brethren negligent in not using
I doubt the propriety of your the Vigil-collect, as prescribed in correspondent's recommendation to the Rubric before the Collects, the clergy to read more frequently Epistles, and Gospels. But in most the prayers and thanksgivings rela- churches the evening service is seldom tive to the weather, and times of used except on Sundays,when no vigil dearth and famine. I used some of or fast is allowed ; that solemnity these prayers the first year or two being kept on the preceding SaturI was in orders, but have rarely day. In colleges and cathedrals, done so since. Our climate is too where the Evening Service is used, fickle, and seasons among us are too the Vigil-collect is always read; and variable, to allow of the frequent I presume the same is done in papublic use of these prayers and rochial churches and chapels, when chanksgivings : besides which the the juncture happens. Clergymen, expressions are far too strong for who have a weekly Evening Service, ordinary vicissitudes of weather; should of course never fail to use nor can we always tell what weather the Vigil-collect where it occurs. If is, nationally speaking, best. The any neglect this, your correspondfirst summer I was in orders, my ent's warning will be useful. farmers were rejoicing in the fine It is not allowable, though it weather for gathering in their corn, would be often convenient, to and I used the thanksgiving proper announce the Sunday or Saint's for the occasion ; but after service day before reading the collect. my poor cottagers, who depended Your correspondent thinks this far chiefly upon their potatoe gardens, more necessary than to announce each having a strip of land allowed the day of the month before the them at a low rent, came and told Psalms; but the latter is sancme they hoped it would please God tioned by long usage, and probably to send rain, for their crops were arose out of a specific direction; parched up, and they feared they whereas the latter was not considershould scarcely have a sack of po- ed necessary; for till of late years tatoes for their winter store. I have the mass of the people were much scarcely known in many years a better acquainted with the church season in which such expressions days than the days of the month ; as “ thy late plague of immoderate and even now our peasantry more rain and waters,” or the reference often date from Lammas, Martinto “ the drowning of the world ex- mas, &c., to say nothing of the cept eight persons,” would not have four quarter-days, than from the excited a feeling of astonishment corresponding days of the month. rather than sympathy in the con. It would also be unseemly in the gregation, especially in towns and midst of prayer to stop to give out, cities where the changes of weather“ such or such a Sunday after Tri