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observed only one1 inquiry on this point in any Visitation. Articles. It occurs in those of Parker, 1575. After this I observe none till the year 1601, when it is repeated by Richard Bancroft, Bishop of London. It then becomes very frequent, and at length constant,2 until we reach the outbreak of the Great Rebellion. This evil custom was meanwhile so encouraged by the Puritanical Clergy, and connived at by the time-serving, that it became a principal cause of the erection in numberless parishes of those close and high pews,3 which were so long, and to some extent still are, a disgrace and injury to the Church of England. The Churchwardens could not see, whether those who received the Sacrament in them were kneeling or sitting. In White's First Century of Scandalous Ministers, two are charged, among other offences, with refusing to give the Sacrament to those who would not kneel. However, the miserable experience of twenty years of anarchy seems to have taught a degree of moderation to the most bigoted. Baxter, the great leader of the Presbyterians, "took the gesture itself as lawful."5 Accordingly, in the Savoy Conference, they were content to plead for liberty of posture in receiving:-"We also desire that the kneeling at the Sacrament (it being not that gesture which the Apostles used, though Christ was personally present amongst them, nor that which was used in the purest and primitive times of the Church) may be left free." There was a Rubric intended to secure this end in the "Reformation of the Liturgy," which they offered (the work of one man "in little more than a fortnight") as a substitute for the Book of Common Prayer:-"Let none of the people be forced to sit, stand, or kneel in the act of receiving, if their judgment be against it." The reasons of the Bishops for not complying with this demand were as follows:-"The posture of kneeling best suits at the Communion, as the most convenient [ie. as best becoming that holy ordinance], and so most decent for us, when we are to receive, as it were, from God's

1 App. to Second Report of Ritual Commission, 1868, p. 416.

2 Ibid. pp. 437, 40; 56, 7, 9; 72, 4, 7; 81; 90, 2, 5; 503, 9, 12, 19; 20, 3, 9; 31, 4, 8; 44, 8; 52; 60, 6; 70, 7; 84, 6; 90, 5. This series includes the Articles prepared for general use by order of Convocation in 1640, p. 590. 3 See before, Part 1. Ch. iii. Sect. xi. p. 175.

Pp. 6, 32; Lond. 1643.

5 Sylvester's Reliquiæ Baxterianæ, L. i. P. ii. p. 346.

6 Exceptions, Cardw. Hist. Conf. c. vii. p. 321.

7 A Petition for Peace, p. 56; Lond. 1661. The proposed "Liturgy" is annexed to the Petition. For its history, see Cardwell, Hist. Conf. ch. vi. p. 260, or Hall's Reliq. Liturg. Gen. Introd. vol. i. p. xlii.

8 Answer of the Bishops, ibid. pp. 350, 4.

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hand the greatest of seals of the kingdom of heaven. He that thinks he may do this sitting, let him remember the prophet Mal. Offer this to the Prince, to receive his seal from his own hand, sitting, see if he will accept of it.1 When the Church did stand at her prayers, the manner of receiving was 'more adorantium' (S. Aug.2 Ps. xcviii.; Cyril,3 Catech. Mystag. 5) rather more than at prayers. Since standing at prayers hath been generally left, and kneeling used instead of that (as the Church may vary in such indifferent things), now to stand at Communion, when we kneel at prayers, were not decent, much less to sit, which was never the use of the best times." "Thus much we add, that we conceive it an error to say that the Scripture affirms the Apostles to have received not kneeling. The posture of the Paschal Supper we know, but the institution of the holy Sacrament was after Supper; and what posture was then used, the Scripture is silent."

SECTION X.--Of the name of Bread applied to the Body.

THE BREAD.]-The мs. Prayer-Book had the consecrated Bread, but the word "consecrated" is cancelled. In the old English Missals, as in the present Roman, the sacramental names of "Host" or "Body" are always given to it; but in earlier times devout men did not shrink from using still its proper name of bread; following therein the example of S. Paul:5" The bread which we break, is it not the communion of the Body of Christ?" Thus Irenæus :-" The Lord, taking Bread, declared it to be His Body, and the mixture of the Cup He affirmed to be His Blood." Origen :7 "We eat loaves of Bread offered with thanksgiving and prayer for benefits received, made through the prayer a certain Body, holy, and hallowing those who use it with good intention." Clemens Alexandrinus :-" Taking Bread, he first spake and gave thanks: then breaking the Bread, He set it before (the Apostles)." Tertullian :-"The Bread which He took and divided among the disciples He made His own Body." “We are in pain if aught of the Cup, or even of

1 See Mal. i. 8.

2 See § 9, tom. vi. col. 346. "After the manner of adoration and worship."

3 See c. xiv. p. 301. 4 Cardwell's punctuation is incorrect. He puts a comma before "since," and a full stop before "Now to stand," etc. In Documents relating to the Settlement of the Church, Lond. 1862, the passage is given correctly. P. 162.

51 Cor. x. 16.

6 Lib. iv. c. xxxiii. § 2, p. 666; ed. Stier.

7 C. Cels. L. viii. p. 309; ed. Spenc.

8 Strom. L. i. § x. tom. i. p. 343; ed. Potter.

9 Adv. Marc. L. iv. c. 40, tom. i. p. 303.

our Bread, be thrown down upon the ground."1 S. Cyprian :2 -“The Lord calls the Bread His Body, . . . and the Wine He names His Blood." Cornelius, his contemporary at Rome, speaks of the Amen responded by the Communicant "who has taken that Bread." In the Catecheses on the Sacraments ascribed to S. Cyril we read, "When He Himself hath declared and said of the Bread, This is My Body, who will afterwards dare to doubt ?" S. Macarius: "They who partake of the visible Bread, spiritually eat the Flesh of Christ." S. Jerome:"But let us hear that the Bread, which the Lord broke and gave to His disciples, is the Body of the Lord the Saviour." S. Augustine, instructing the newly baptized from the Altar:-"That which you see is Bread and a Cup, which even your eyes tell you; but that which your faith is demanding, it must be instructed in:--The Bread is the Body of Christ,-The Wine is the Blood of Christ." Theodorit : In delivering the Mysteries He called the Bread His Body and the Mixture His Blood." As such language is at variance with the later Roman doctrine, it was of course at length given up; but we find instances of it long after that theory had been largely adopted, and even later than the condemnation of Berengarius. For example, John the Deacon, A.D. 875, in his relation of the well-known miracle ascribed to Gregory the First:-" Then Gregory... prostrated himself in prayer; and a little after rising found the piece of Bread which he had placed on the Altar become flesh." It is instructive to observe that, when Guitmond,10 the opponent of Berengarius, in the eleventh century, tells the same story, he avoids calling the consecrated Element bread. Burchard, 996, and Ivo, 1092, and after them Gratian, 1131, insert in their collections a Canon of the Council of Braga, A.D. 675, in which we read, “The delivery of the Bread separately and of the Cup separately is related" (in the account of the Institution). John of Rouen, A.D. 1070, also known as John of Avranches, from his former See, says the people were permitted to "communicate in steeped Bread."12 William of Champeaux,13 who died in

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1 De Cor. c. iii. tom. iv. p. 293.

2 Ep. Ixix. p. 182.

3 Epist. ad Fab. Antioch. in Euseb. Hist. L. vi. c. xliii. p. 199.

4 Catech. Myst. iv. § i. p. 292.

6 Ad. Hedib. tom. iv. col. 171.

8 Dial. i. tom. iv. p. 17.

Hom. xxvii. p. 386; Lips. 1699.

7 Serm. cclxxii. tom. viii. col. 1103.

9 Vita S. Greg. L. ii. c. xli. Opp. præfix. tom. i. P.

10 De Corp. et Sang. Verit. L. iii. fol. 68b.

11 Pars iii. Dist. ii. c. vii. See the note.

12 De Off. Eccl. col. 37; Par. 1853.

31.

13 Cited from a мs. by Mabill, in Præf. ad Sac. iii. Bened. P. i. n. 75, p. liii.

1121, says that the "reception of the steeped Bread was forbidden for a frivolous reason." The use of the proper name of the Element was, however, already becoming obsolete, even when men spoke of the intinction; for Micrologus, 1160, carefully uses the expression "steeped Body;" though obliged to cite in the same chapter the words of the Council of Braga given above.1

Turning to the Liturgies, we find these Rubrics in S. James 2" Then the Priest breaks the Bread;" "He signs the Bread." In S. Mark, "the Priest breaks the Bread." In SS. Basil and Chrysostom1 we have, "The Priest . . . touching the holy Bread;" "holding the Bread," etc. The Syrian S. James :5" The Priest breaks off a smaller portion from the larger piece of the Eucharistic Bread," etc. The Nestorian: 6 "Then the Priest shall kiss towards the Bread;" "Then shall he proceed to break the Bread." The Armenian : 7 "Then dividing the Bread into four portions," etc. In the Mozarabic, the Fraction is many times called, "The Confraction of the Bread." The Gothico-Gallican9 Missal provides a Collect to be said " at the Fraction of the Bread."

SECTION XI.-The Minister himself to deliver the Bread to each Communicant.

J TO ANY ONE.]-It may be asked whether the Minister is bound to deliver the Bread to each Communicant with his own hand? We might safely infer this from the singular forms (thee, thy) used in the Benediction that follows; but the point is expressly settled by the 21st Canon of 1604 :"The Minister shall deliver both the Bread and the Wine to

every Communicant severally." The same provision appears in the Irish Canons10 of 1634. From the beginning of this century to the Rebellion there is a long series of Visitation Articles in which occurs the question, founded on this Canon, "Doth he not deliver the Bread and Wine to every Communicant severally?" Some examples are found also in Articles

1 De Eccl. Observ. c. 19; Hitt. col. 742.

2 Assem. tom. v. pp. 54, 5; Liturg. PP. p. 34.

3 Renaud. tom. i.

p. 162.

5 Renaud. tom. ii. p. 41.

4 Goar, pp. 81, 2.

6 Badger's Nestorians, vol. ii. p. 235. I cite this English translation

because more exact than Renaudot, who here gives "Host."

7 Neale's Introd. p. 650.

9 Liturg. Gallic. p. 251.

8 Leslie, pp. 6; 100, 3, 9, etc.

10 Can. xviii. Wilkins, tom. iv. p. 501.

drawn up after the Restoration.1 These inquiries were rendered necessary by the preference which some had conceived for the uncatholic customs of the Presbyterians and others. The example was, if I mistake not, first set by Zuinglius in the novel rites which he set up at Zürich in 1524:—" The Pastor takes unleavened bread in his hands, and in the sight of the company of the faithful, with a loud voice, and very religiously, recites the Institution of the Lord's Supper from the Evangelists. Then he distributes bread to the Ministers, and hands them the cup, who carry the bread about on plates, and the wine in cups, and administer them to the Church; each takes in his hand that which is delivered by the Ministers, eats, and offers a part of that which he has received to the person sitting next to him. In the same manner also he hands the cup." In 1533, Tyndales (it is believed), in an anonymous treatise, entitled The Supper of the Lord, proposed that the Curate should "take the bread and eft the wine in the sight of the people hearing him, with a loud voice. . . rehearsing distinctly the words of the Lord's Supper in their mother-tongue; and then distribute it to the Ministers, which, taking the bread with great reverence, will divide it to the congregation, every man breaking and reaching it forth to his next neighbour and member in the mystic Body of Christ. Other Ministers follow with the cup, pouring forth and dealing them the wine." Calvin, at Geneva, 1552, merely says:-"The Ministers distribute the bread and cup to the people, having seen that they come with reverence and in order." So according to the rites of the English congregation at Geneva, 1556:-"The Minister takes bread, breaks, and distributes it. So likewise the cup. They, when they have received, divide it in their turn among themselves."5 In A Lasco's community (1550) the method was this: The Minister took bread from a large plate, broke it, saying aloud, "The bread which we break is the communion of the Body of Christ," filled two smaller plates with the pieces, placed them so that those "sitting could take thence a morsel of bread," then filled four small cups

1 See Mr. Crosthwaite's Communio Fidelium, in which above twenty examples are adduced, § 7, pp. 88-94; and § 10, p. 115, note. This excellent little treatise gives very full information on the various usages of the sixteenth century with respect both to the mode of delivery and the words said by the Minister.

2 Hospinian, Hist. Sacram. P. ii. fol. 26, 2; Tig. 1602.

3 The Supper of the Lord, p. 267; Camb. 1850.

4 Les Formes des Prières Eccles. fol. 20, 2; Gen. 1552.

5 Ratio et Forma publice orandi, p. 52; Genev. 1556; in Crosthwaite,

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