who enter, and to those who depart." The crucifix was presented to the sick person and stationed before his eyes, to remind him of his redemption, and he was sprinkled with holy water. Versicles and numerous prayers followed. The sick person was examined in the fourteen articles of the faith. Then he made confession, and was told what penance he had incurred and must perform if he recovered; but in consideration of his sickness, only alms were enjoined for the present, or if he should die, by his will. The priest then assured him of all the indulgences ever granted him by whatsoever prelate, and he prayed that all their benedictions and sprinklings of holy water, all his own knockings of the breast, contritions, confessions, fastings, alms, vigils, prayers, pilgrimages, all his good works, all injuries borne for God's sake, the Saviour's passion, the Virgin's merits, and the merits of the Saints, all the prayers of the Catholic Church, might be effectual for the remission of his sins, the increase of his merits, and the obtaining of eternal rewards. Absolution followed; then benediction. The sick person kissed the crucifix, the priest, and the other ministers, and after more prayers there was a second absolution "in the stead of St. Peter." Extreme unction was the anointing of various parts of the body, first the hands and feet, then "in dorso inter lumbos maris, vel super umbilicum mulieris,” all "for the purification of the mind and body, and defence against the darts of unclean spirits." Communion then followed. The anointing of St. James contemplated recovery, extreme unction death. The Service for the Sick included the commendation of the soul in the article of death. The rubric directed that when dissolution was seen to be imminent, the clergy were to be apprised of it by the loud beating of a board, upon which signal they were to hurry to the scene. This service consisted mainly of a Litany, which, after the invocation of the Trinity, appealed to a long list of saints to intercede for the dying one. The service was entirely in Latin, and there were no directions, such as those in the office of matrimony, for the occasional employment of the mother tongue; yet it is incredible that custom did not establish some use of it. 1549, The Prayer Book of this year retained but a very limited portion of the old services. It did not direct any procession to the house, nor any vestments. It opened with "Peace be to this house, and to all that dwell in it," much curtailing the old salutation. At the end of the Absolution rubric was the clause, "And the same form of absolution shall be used in all private confessions." Extreme unction was represented by a form of anointing (but upon the forehead and breast only, which were crossed), if the sick person desired it, with accompanying prayer. The prayer, "Hear us, Almighty," for the sanctification of sickness is the composition of the Reformers. In 1549 it contained the clause, "Visit him, O Lord, as Thou didst visit Peter's wife's mother, and the Captain's servant, and as Thou preservedst Thobie and Sara by Thy angel from danger." 1552. The apocryphal reference to Thobie and Sara was omitted, but the first part of the sentence retained. The Absolution was to be "after this sort," instead of "after this form." But no stress is to be laid on the form of expression, as the Commandments in the Communion Service were to be rehearsed "after this sort" likewise in 1552 and until 1662. The clause of the rubric, "and the same form of absolution shall be used in all private confessions," was omitted. Cf. § 54. In 1662 a rubric for notice of sickness to be given to the minister was inserted. Absolution was to be given only "if he humbly and heartily desire it." The clause containing a reference to Peter's wife's mother and the Captain's servant was omitted, perhaps as appearing to appeal for miraculous aid. The prayer, "Unto God's gracious mercy," committing the sick person to God, was now first composed. It is, after the first clause, a recitation of Aaron's blessing, "The Lord bless thee," etc., and it concluded the service. The following four prayers were appended to the service : : For a sick child, "O Almighty God; When there is small hope of recovery, A commendatory prayer, "O Almighty God;" § 119. Notes.-The 67th canon requires the minister, "if he be no preacher," to instruct and comfort 66 the sick according to the order of the Communion Book;" "or if he be a preacher, then as he shall think most needful and convenient." The "Communion Book was one containing the Communion and the Occasional Offices. Such a book still continues to be published for the convenience of ministers, without, however, bearing that title. The indicative form of Absolution, "I absolve," began to be used in the twelfth or thirteenth century (Bingham, XIX. ii. 6; Proc. 418). The present Absolution, based on one contained in Hermann's Consultation, was composed by the Reformers in 1549. CHAPTER XXIX. COMMUNION OF THE SICK. § 120. History of the Service.-In 1549 the Prayer Book directed that after open Communion in church a portion of the elements might be reserved and carried out of church to the sick; but the portion was to be sufficient for others also who were to receive with the sick. It must likewise be on the same day, and the elements must be taken to the sick as soon as convenient after the church service, and there to be distributed, the rubric directing what prayers were to be said on the occasion. But if the day was not one appointed for the Communion in church, it was to be celebrated in the sick chamber, with a proper Collect, Epistle, and Gospel, which are those still appointed. The collect was then first composed. The service was to be before noon, and after due notice. 1552. The practice of reserving the elements was discontinued, and the service was made one for conducting the entire office in the sick chamber, providing the Collect, Epistle, and Gospel as before, and not indicating how much of the regular church service was to be said. |