199 Common Prayer. And note, that every parishioner shall communicate at the least three (X) times in the year, of which Easter to be one, and shall also receive the Sacraments, and [Scotch Lit. "observe"] other rites, according to the order in this book appointed. And yearly at Easter every parishioner shall reckon with his parson, vicar, curate, or his or their deputy or deputies, and pay to them or him all ecclesiastical duties accustomably due then, and at that time to be paid. 1 B. of Edw. VI. Furthermore, every man and woman to be bound to hear and to be at divine service, in the parish church where they be resident, and there with devout prayer, or godly silence and meditation, to occupy themselves. There to pay their duties, to communicate once in the year at the least, and there to take and receive all other Sacraments and rites, in this book appointed. And whosoever willingly, upon no just cause, do absent themselves, or do ungodly in the parish church occupy themselves, upon proof thereof by the ecclesiastical laws of the realm to be excommunicated, or suffer other punishment, as shall to the ecclesiastical judge (according to his discretion) seem convenient. And although it be read in ancient writers, that the people many years past received at the priest's hands the Sacrament of the body of Christ in their own hands, and no commandment of Christ to the contrary; yet forasmuch as they many times conveyed the same secretly away, kept it with them, and diversely abused it to superstition and wickedness; lest any such thing hereafter shall be attempted, and that an uniformity might be used throughout the whole realm, it is thought convenient the people commonly receive the Sacrament of Christ's body in their mouths at the priest's hands. 9 [Scotch Lit., the rest omitted.] CHAP. ANNOTATIONS UPON CHAPTER VII. VII. CHAP. (A) The Eucharist, whence derived; exapioría and ẻuλoyía, different things, and had different forms. (B) Men and women sat separate one from another. (C) Mixing of water with wine ancient. The reasons for it. (D) 'Draw near,' when to be said. Chancels anciently peculiar to the clergy. The emperor only privileged. Laic Communion, what. Why chancels allotted to the clergy only. The people usually received at the chancel door. (E) Confession, why necessary before the Communion. The priest's posture at the Altar, standing, and why. (F) Sursum corda, ancient. (G) So also the responses. (H) Proper prefaces. (I) Trisagium, ancient. Two hymns so called. (K) Consecration, not performed by the words of primitive institution. The sense of the fathers. The ancient custom of saying Amen to the consecration. "Oơn dúvaus, what in Justin Martyr. (L) Remembrance of Christ's Passion at the Eucharist, ought to be as well by verbal commemoration as by mental meditation. The ancient forms. (M) The bread anciently delivered into the Communicants' hands. (N) Kneeling in the act of receiving commended; sometime used in antiquity; where practised since the Reformation. (0) The various forms of delivering the elements. That of our Church justly preferred before the rest. (P) The Scotch order for saying Amen by the party receiving commended. Singing of psalms during the communicating, ancient. (Q) The Roman order defective in the most proper sacrifice. (R) The angelical hymn. Difference betwixt a hymn and a psalm. The hymn misplaced in the Mass-book. Our order more consonant to antiquity. The council of Carthage cleared. (S) The benediction, by whom to be given. The custom of bowing at it. (T) The second service, when to be read. (V) A rubric unhappily omitted. (W) The remains of the consecrated elements, how anciently disposed. (X) To receive thrice in the year an ancient practice. And above all things, &c.] That the holy Communion, even a in the Apostolical age, was celebrated at the same both table and time, when Christians met for their ordinary repast at meals, hath been said before. No part of that, either spiritual 201 VII. or temporal food, was received without some religious applica- CHAP. tion to God, relative and directed to the ends for which those collations were prepared; which application, whether it concerned the creature destined for bodily or for mystical refreshment, consisted of either two prayers distinct, or two 202 distinct members of one prayer. The first was exapioría, "thanksgiving" to God for those benefits. The second evλoyía, "invocation" of His blessing upon them. To speak appositely to the matter in hand, when this application related to the elements separated for the holy Communion, thanksgiving was made to God the Father much to the same effect of this, that is, "for the redemption of the world by the death and passion of our Saviour Jesus Christ," &c. And from this very use the Communion contracted the name of Eucharist, and not, as hitherto hath been commonly supposed, from any words constituting consecration. Consecration of the elements was made indeed with thanksgiving, not by it; by blessing it was performed, by blessing joined with thanksgiving in one continued form of prayer, or by blessing concomitant with thanksgiving in two distinct forms. Clear it is, though I grant the words were anciently used in a promiscuous sense, these two, thanksgiving and blessing, as distinct things, have in antiquity several designs, and also several forms. Justin Martyr, describing the Eucharist or thanksgiving, in his time, saith, 'O Kúpos παρέδωκε, ἵνα ἅμα τὲ εὐχαριστῶμεν τῷ θεῷ ὑπὲρ τοῦ τὸν κόσμον ἐκτικέναι σὺν πᾶσι τοῖς ἐν αὐτῷ διὰ τὸν ἄνθρωπον, καὶ ὑπὲρ τοῦ ἀπὸ τῆς κακίας ἐν ᾗ γεγόναμεν ἠλευθερωκέναι ἡμᾶς, καὶ τὰς ἀρχὰς, καὶ τὰς ἐξουσίας καταλελυκέναι τελείαν κατάλυσιν, διὰ τοῦ παθητοῦ γενομένου κατὰ τὴν βουλὴν αὐτοῦ· "the Lord hath commanded that withal we should give thanks to God for the creation of the world, and all things therein for the benefit of man; and for His delivering us from the misery wherein we were born, and overthrowing principalities and powers with a total defeat, by Him that suffered according to His counsel." For farther illustration of this place, you must know, that though the agape were now, for the cause afore specified, antiquated in the Greek Church, yet in regard the collations were so very bountiful, Dialog. cum Tryphon. a VII. CHAP. as the Communion accommodations served, there remained fair dole for the poor, the ancient form of thanksgiving, used at their ordinary meals, was in part retained, viz. that by which special recognizance was made to God as the Creator, Lord, and giver of all things. After this, relating to the creatures deputed for Christ's redemption and passion, and as he elsewhere addeth, ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ' avToû, "for that God did deign them the favour of those gifts of bread and wine." To the very same purpose is that εὐχαριστία μυστικὴ in the Clementine Constitutions"; εὐχαριστοῦμεν σοὶ πάτερ ἡμῶν ὑπὲρ ζωῆς ἧς ἐγνώρισας ἡμῖν διὰ 'Inσoû Tоû πaîdós σov, &c.; "we give Thee hearty thanks, Ἰησοῦ τοῦ παῖδός σου, our Father, for the life Thou hast given us by Thy Son Jesus Christ,” &c., ὃν ἀπέστειλας ἐπὶ σωτηρίᾳ τῇ ἡμετέρᾳ γίνεσθαι åvОρwπоv, &c., “whom Thou sentest to become man for our salvation," &c.: so gradually proceeding through the whole economy of His mediatorship, it concludeth thus; T exaριστοῦμεν πάτερ ἡμῶν, ὑπὲρ τοῦ τιμίου αἵματος Ἰησοῦ Χριστοῦ τοῦ ἐκχυθέντος ὑπὲρ ἡμῶν, καὶ τοῦ τιμίου σώματος, οὗ καὶ ἀντίτυπα ταῦτα ἐπιτελοῦμεν, αὐτοῦ διαταξαμένου ἡμῖν καταγγέλλειν τὸν αὐτοῦ θάνατον; “ we further thank Thee, O our Father, for the precious blood of Jesus Christ shed for us, and for His precious body, the antitypes whereof we now celebrate, He having commanded us to shew forth His death." Thus have I made it evident whence the word Eucharist is derived, and that this thanksgiving was anciently distinct from the consecrating or blessing of the elements, whereof the several forms are also as easily to be produced, but I shall supersede them for the present, having occasion anon to declare them. The men on one side, and the women on the other side.] B Such was the primitive practice. The Clementine Constitutions, πρόνοια δὲ τούτων εἰς τὸ ἕτερον μέρος οἱ λαϊκοὶ καθεζέσθωσαν μετὰ πάσης ἡσυχίας καὶ εὐταξίας, καὶ αἱ γυναῖκες Kexwρioμévws; "let it be their care," speaking of deacons, "to see that the people sit on one side with all stillness and order, and that the women sit apart by themselves." Nor did they only sit in places distinct, but in reference to those places had distinct officers; στηκέτωσαν δὲ οἱ μὲν πυλωροί 201 b Apolog. 2. Const. Apost., lib. vii. c. 26. VII. εἰς τὰς εἰσόδους τῶν ἀνδρῶν, φυλάσσοντες αὐτοὺς, αἱ δὲ διάκο- CHAP. νοι εἰς τὰς τῶν γυναικωνα, “ let the door-keepers attend upon the entrance of the men, and the deaconesses upon the entrance of the women." C A little pure and clean water.] So was the ancient practice, ἄρτος προσφέρεται, καὶ οἶνος, καὶ ὕδωρ, “ bread is brought forth, and wine, and water," saith the ancient father. This was in opposition to two contrary sects; first, the Arminians, who held that it was only lawful to use wine alone, without water. Secondly, against the Hydroparastatæ, who officiated with water unmixed with wine. The reason of this mixture was partly in imitation of our Saviour's act in the first institution of the Eucharist, agreeable to the custom of that hot climate, which constantly used to allay the heat of the wine with water; and partly, because that when our Saviour's side was pierced with the lance, there issued out both water and blood, John xix. 34. D Draw near.] This exhortation, with the former, should regularly be said before the people ascend into the chancel; for the first, I have the suffrage of a very learned bishop concurring in opinion with me; and for the latter, these very words, "draw near," seem to imply as much, which would sound very superfluous and idle, were the communicants already ascended. Therefore Bishop Andrewes hath affixed this marginal notes, forte non est opus his verbis, quia jam accesserunt, "perhaps these words might be better spared, because they are already come." Again, the rubric before this invitation confirms this opinion, enjoining it to be said to them that come (not those that are already come) to receive the holy Communion. Now to enquire into the practice of antiquity; first, you must know, that the laity, the people, were not permitted so much as to enter the chancel : μόνοις ἐξόν ἐστιν τοῖς ἱερατικοῖς εἰσιέναι εἰς τὸ θυ σιαστήριον, καὶ κοινωνεῖν, “ it is only lawful for the clergy to enter the chancel, and there to communicate." So also d Const. Apost., lib. ii. c. 57. Just. Martyr. Apol. 2. ubi supra. vide Conc. Carthag., c. 4. [Concil. Africanum. Labbei, tom. iii. p. 503.] et Concil. 6. in Trullo. can. 32. [Labbei, tom. vii. p. 1362.] Montagu. Art. of Visit., anno 1638. tit. 7. art. 7. [Subjoined to Nicholls's Com ment.] h Concil. Laodic., can. 19, |