first, who should be affembled at the South fide; afterwards to the women, affembled on the North fide.

4. The delivery of the Cup (that is of the contents of the Cup, for our Lord's words, "Drink ye all of this" and "Drink this" mean these contents, and are not applicable to the Cup itself) fhould be in form as above stated, by carrying the fame to the lips of the Recipient without leaving hold thereof, and in like fucceffion, and from South to North.

5. It is greatly to be regretted that the second paragraph of each of the commendatory fentences fhould have been thruft in additionally from the Second Book of Edward; namely, that beginning, "Take and eat" &c., and "Drink this." The former portions of these sentences are Catholic, but the latter were inventions of the fixteenth century, useless protractions of the Office, being repetitions of what has already been said in the Prayer of Confecration.

6. The regulation "If the Confecrated Bread or Wine be all spent" and the direction to the Prieft to confecrate more "according to the Form before prescribed for the Bleffing of the Bread" and "for the Bleffing of the Cup" repeating the words "Our Saviour Chrift" &c., and "Likewife after Supper" &c. are unfatisfactory as they ftand. No fuch repetitions of the bare words of our Lord are found in the ancient formularies. The utmost care should be taken that neither one nor the other should be "all spent." But if fo, it were far better and fafer that the whole Prayer of Confecration with the Solemn Fraction and Immiffion fhould in each cafe be repeated.

XI. AFTER DISTRIBUTION FINISHED, CONSUMPTION OF RESIDUE, IF ANY.

In none of the English Confuetudinaries, or Office Books, MSS. or printed, are any special directions for the confumption or difpofition of the Elements (if any) which may remain after Distribution completed.

Nevertheless, contemporary documents make this plain.

According to the Rouen Rite (A.D. 1070) as explained by John of Avranches (Migne 57), (which would be that of S. Ofmund), after the Communion of the people the Prieft fhould carry back the Paten, the Deacon (or Priest if there were none) the Chalice, and fet each down again in its proper place on the Altar. The Prieft fhould then receive the Particle which had been immitted into the Chalice, and then present the fame with the Paten to the Deacon, who, by himself or with the Subdeacon and other Clergy, if requifite fhould confume the Refidue, taking particular care that nothing remain therein refpectively. If no Affiftant, then the Priest fhould do all this himself. Finally, the Deacon fhould (after the three Ablutions) present the Chalice on the Paten to the lips of the Celebrant, to fwallow any poffible remnant (if any) remaining.

By Canon 57 of the Scotch Council of Aberdeen (Regist. Aberd. 11. 27, A.D. 1230) any one "Bonæ confcientiæ" might with the Clergy confume what remained of the Reserved Sacrament, if any; and as it would feem, also any Refidue of that recently confecrated; and this is mentioned in the York MS. D. (Surtees Edit. 202.)

In the reply of Humbert to the Greeks (above cited, and Jee Martene, de Antiq. Rit. I. 158), he ftates it to be the cuftom of the ancient Church of Jerufalem, if anything remained of the Confecrated Eucharift, to referve It in a pure and clean Pyx, therewith to Communicate the faithful who reforted to the Church till it was spent. In Regnio Prumienfis (Eccles. Difciplin. c. 195) is cited a Canon under the name of Pope Clement, which orders that as many Oblations should be offered on the Altar as fufficed for the people ; if any remained They were not to be kept till the morrow, but diligently confumed with fear and reverence by the Clergy.

No directions are given in the First Book of Edward for confumption or other difpofition of this Refidue.

The prefent Anglican Rubric orders

"When all have communicated, the Minifter fhall return to the Lord's Table, and reverently place upon it what remaineth of the Confecrated Elements, covering the Same with a fair linen cloth."

If any of the Bread and Wine remain unconfecrated the Curate shall have it to his own use. If any remain of That which was confecrated It fhall not be carried out of the Church, but the Priest and such other of the Communicants as he shall then call unto him shall immediately after the Bleffing eat and drink the Same."

It is clear, however, that according to all ancient precedent and principle the confumption of this confecrated Refidue, if any and if not to be reserved, ought to take place with or immediately after the general Diftribution. It is furely just as much the Sacrament of the Eucharift as the former, and ought to be treated as fuch. Nor is there any contrariety to the Anglican Rubrics in doing this. It will fimply obviate the neceffity of acting upon these Anglican Rubrics, for there will be no occafion, fubject, or matter upon which they can operate.

XII. PRAYERS AFTER RECEPTION.

The confecrated Oblations and Refidue (if any) forming the Eucharift having been thus confumed by the Prieft, Clergy, and Affiftants, next at Solemn Celebrations let the Deacon carry back the Chalice to the Celebrant, and hold it to his lips that he may absorb what (if any) remains therein; he or the Celebrant placing afterwards the Chalice reclining on the Paten on the

Altar, and with the other Communicants faying mentally one or more of the following prayers:-" Quod ore fumpfimus" &c., "That which we have taken into the mouth, O Lord, may we receive with a pure mind, and from the temporal Gift beftow on us an everlasting remedy.'

[This is found as a Poft-Communion or "Ad Complendum" in the Gregorian Sacramentary, the Romanus Ordo Iv. (Mabill. p. 62) for the Thursday after Paffion Sunday, and is mentioned by Amalarius, Micrologus, in the Gothic Office, and in the two of Illyricus (Martene 1. 153).]

"May this Communion, O Lord, purge us from guilt and make us fellow partakers of a Heavenly medicine."

[This prayer is also a Poft-Communion of equal antiquity.]

"I give thanks to thee, O Lord, Holy Father Almighty, Eternal God, Who hast refreshed me with the most Sacred Body and Blood of Thy Son our Lord Jefus Chrift, and I pray that this Sacrament of our Salvation which I an unworthy finner have taken, may not come to me for my judgement even unto condemnation according to my deferts, but of Thy mercy for the advantage of my body and the falvation of my foul unto eternal life. Amen."

[This laft is the firft in the printed Sarum, but in the others it is the laft. It is not in the Hereford Miffale at all; nor in any of the early English MSS. before the Bangor Pontif., A.D. 1268.]

The most ancient MSS. of English as well as Norman and Gallican Use give as the prayer of the Prieft and people immediately after reception "O Lord Jefus Chrift, Son of the Living God, Who of the will of the Father:" &c. (ante, p. 389).

The Hereford MS. (fourteenth century) and the printed Miffalia have the last prayer thus:

May Thy Body, O Lord, which I have taken, and the Chalice which I have drunk ever adhere to my heart, and grant that no ftain of fin may remain in me into whom the Holy Sacraments of Thy Body and Blood have entered in and refreshed me, Who liveft and reigneft" &c.

This prayer is anterior to the time of Charlemagne (Jee Le Brun, 1. 309), and is found in the Gothic Miffale.

XIII. OF RINSING CHALICE AND PATEN, AND ABLUTION OF THE PRIEST'S FINGERS.

According to the Ritual which was usual in all England in the thirteenth century, after Communion at the Solemn Mafs had become rare, the Priest before finally cleanfing the Chalice fhould firft carry it in his clofed fingers to the right of the Altar. Then the Acolyte or Subdeacon, taking the flagon of wine off the Credence, fhould give it to the Subdeacon or Deacon, who, fupporting the Chalice below, fhould pour thence a little wine over the

fingers of the Priest into the Chalice, who should swallow it, repeating the Prayer, "What we have taken with the mouth," &c. The Affiftant should then again pour a little wine and water, or wine alone into the Chalice, which the Priest should also swallow, repeating the prayer "May this Communion, O Lord" &c. Laftly, the Affiftant fhould pour water into the Chalice, which the Prieft fhould fwallow, repeating, "We give thanks to Thee" &c., but according to the printed Sarum "Let us adore the Sign of the Cross" (a late introduction). After this the Priest should place the Chalice fideways on the Paten, fo that anything remaining in it might drain out upon the Paten. This Ablution of the fingers over the Chalice and triple abforption of the remaining Contents thereof is not noticed in any of the Confuetudinaries or Liturgifts before the time of Innocent III. (circa 1212), and in the Ordo Senenfis of the fame date; but Durandus and S. Thomas Aquinas at the end of that century, fpeak of it; and it is found as a directory Rubric, with the three before mentioned Prayers, in the Pontifical of Anianus, and in most fubfequent Miffalia. The courfe followed in the time of S. Ofmund is doubtless that detailed by John of Avranches (Migne 37): "Laftly, let the Priest take the Particle which has remained in the Chalice, and let him hold out to the Deacon the Chalice to be cleansed (mundandus) and take what has remained. He fhould carry the Chalice with the Paten to the left horn of the Altar, and there take a portion himself and give the rest to the Subdeacon, and both should partake of the rinfings." "The Acolyte fhould carry another vessel to the Priest, wherein to dip his fingers.'

The Hereford and York and Exeter Ufes are the fame with the others, but no mention, as also not by John of Avranches, is made of any pouring over the fingers.

Now let one of the Acolytes or Servers (who had originally brought the Sacred Veffels into the Church, or the Subdeacon, bring from the Credence water in a bafin to the Celebrant (who should come towards the right horn of the Altar to meet him) together with a napkin, and let the Celebrant dip his fingers therein and wipe them. The Acolyte fhould then take the water to the Piscina and help in finally rinfing and wiping the Sacred Vessels, and all the water used should be ultimately thrown into the Piscina.

It is to be well noted that any final wiping or rinfing of the Chalice and Paten at the Altar or by the Prieft himself is never once hinted at in any of the Office Books or Confuetudinaries. It is clear that it is a menial action unbecoming the Altar, and should be done by the Prieft only in cases where he has no Affiftant or of cogent neceffity; and that never at the Altar.

The Priest may, if he please, go to the Piscina, and there dip his fingers in the water and wipe them; and in ordinary Celebrations there fee to the complete rinfing out of the Chalice and Paten by the Affiftant or Server. According to the Hereford and York Miffalia, the Priest went and washed

his hands," in Sacrario." Le Brun (1. 308) has collected a number of examples from Gallican Office Books of the thirteenth century, and previous thereto, shewing that this use of the Piscina was then common in the North of France. The authorities adduced (ante, p. 11) demonftrate that the fame usage prevailed in England.

"

This Ablution of the Priest's hands is continually mentioned as an established custom in the eighth and ninth centuries. It is not found in the five first "Romani Ordines," but is in the fixth, which is entitled "According to the Order of the Ancient Fathers." It is fubfequently mentioned by all the Liturgifts. The Wells and Exeter Confuetudinaries agree in the expreffion, "After Reception of the Sacrament, the Prieft coming to Ablute his fingers.' Alexander Ales, in the thirteenth century, fays (Tractat. de Miffa, pl. 77, p. 81), "These things being done, let the Priest wash his hands; not that he has contracted any impurity from the contact of the Lord's Sacrament, but rather for reverence of the Sacrament, in order that if anything hath haply adhered to his hands from touching the Sacrament it may be washed away. This ablution ought to be poured away into a pure place." To the fame effect, Durandus (11. c. iv.). Whilst the Priest is thus washing his hands, at Solemn Celebrations let the Deacon or Server fold up the Corporals and lay them down again upon the Altar, and having as above mentioned presented the Chalice to the Priest to swallow anything that may remain in it, let him place the Chalice upon the Paten, both being now " functi officio," and the Corporals over both, and with the aid of the Subdeacon carry them to the Piscina, and there wash both with water, and wipe them. If there be no Piscina, then let this be done in a bafin on the Credence. Then let him replace the Chalice upon the Paten and the Corporals upon the Chalice, and fet down both on the Credence, throwing over the whole the Offertory Veil. Or he may give them to hold, thus covered in the meanwhile, to the Acolyte who had brought them into the Church, or to the Subdeacon.

When the Priest is ending the laft Poft-Communion, let this Acolyte or Subdeacon, preceded by the two Cerofers as far as the door, and accompanied by the other Acolyte (if any) who had originally brought in and should now carry back the Bafins, Cruets, and Pyx with the Breads, convey back the whole into the Sacrifty with the fame folemnity and reverence with which they had been brought into the Church.

It was a general obfervance from all antiquity that after Celebration the Sacramental Veffels should be rinsed with water. By an order of the Council of Aberdeen, A.D. 1230 (Regift. Aberd. 27), confirmed by Pope Honorius, "after Celebration of the Mafs, the Priest fhall caufe both Paten and Chalice to be laved with water." The Orientals cleanse the Chalice first with a sponge, afterwards wiping it with a purifier napkin.