Ritual Conformity Part 13

243. Then shall the Minister exhort the sick person after this form, or other like. Dearly beloved, &c.

244. If the person visited be very sick, then the Curate may end his exhortation in this place, or else proceed. Take therefore, &c.

245. Here the Minister shall rehea.r.s.e the Articles of the Faith, saying thus, Dost thou believe, &c.

246. The sick person shall answer. All this, &c.

247. Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive, from the bottom of his heart, all persons that have offended him; and if he hath offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. And if he hath not before disposed of his goods, let him then be admonished to make his Will, and to declare his Debts, what he oweth, and what is owing unto him; for the better discharging of his conscience, and the quietness of his Executors. But men should often be put in remembrance to take order for the settling of their temporal estates, whilst they are in health.

248. These words before rehea.r.s.ed may be said before the Minister begin his Prayer, as he shall see cause.

249. The Minister should not omit earnestly to move such sick persons as are of ability to be liberal to the poor.

In obeying this explicit direction, the Minister must consider that hasty and inconsiderate almsgiving, especially by will, such as bequeathing doles to the inhabitants of particular places, has been productive of much evil. He must also be careful not to advise acts of liberality which are disproportionate to the ability of the sick person, or illegal (as, e.g., in contravention of the Mortmain Acts); and in general he will do well to refrain from suggesting any special objects of benevolence.

When the sick person prepares an offering of alms, and is afterwards communicated, his alms may well be offered after the Gospel, in the Office for the Communion of the Sick.

250. Here shall the sick person be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter. After which Confession, the Priest shall absolve him (if he humbly and heartily desire it) after this sort.

The significant introduction in the last revision of this direction to 'move' the sick person to make a special confession of his sins, recalls the fact that the practice of confession had then been interrupted for many years, and required exertion for its revival.

In 'moving' the sick person, is included instruction upon the nature and details of sins, as well as help to discover them, such as the suggestion of questions on the Commandments, Baptismal obligations, marriage vows, &c. The expression 'special confession'

does not mean a _partial_ confession, but a confession which goes into _detail_; and the Priest should not absolve the sick person unless his confession comprehends, besides the weighty matter which had immediately prompted it, all matters which ought to press upon his conscience, and can be recalled to mind by his utmost efforts.

The words 'if he humbly and heartily desire it,' do not refer to the expression of the penitent's desire for absolution as a positive condition of his receiving it, but denote a state of mind suitable to receiving it, and the absence whereof, if manifested, would justify the priest in withholding absolution.

'After this sort' means _in this form_, and is an express direction to use the form of absolution which then follows. The form here prescribed is employed in this office as being the usual form of private absolution in all cases, and is recognised as such in the Prayer-Book of 1549, where it is enjoined for universal private use. Neither does it contain any such allusion to sickness or weakness of body, or to unlikelihood of recovery, as would render it inappropriate for persons in health.

251. And then the Priest shall say the Collect following. O most merciful, &c.

252. Then shall the Minister say this Psalm. In Thee, O Lord, &c.

253. Adding this. O Saviour, &c.

254. Then shall the Minister say, The Almighty Lord, &c.

255. And after that shall say, Unto G.o.d's, &c.

256. A Prayer for a sick Child. O Almighty G.o.d, &c.

257. A Prayer for a sick Person, when there appeareth small hope of recovery. O Father of mercies, &c.

258. A commendatory Prayer for a sick person at the point of departure. O Almighty G.o.d, &c.

259. A Prayer for persons troubled in mind or in conscience. O Blessed Lord, &c.

THE COMMUNION OF THE SICK.

260. Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life; therefore, to the intent they may be always in a readiness to die, whensoever it shall please Almighty G.o.d to call them, the Curates shall diligently from time to time (but especially in the time of pestilence, or other infectious sickness) exhort their Paris.h.i.+oners to the often receiving of the holy Communion of the Body and Blood of our Saviour Christ, when it shall be publickly administered in the Church; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same.

261. But if the sick person be not able to come to the Church, and yet is desirous to receive the Communion in his house: then he must give timely notice to the Curate, signifying also how many there are to communicate with him, (which shall be three, or two at the least,) and having a convenient place in the sick man's house, with all things necessary so prepared, that the Curate may reverently minister, he shall there celebrate the holy Communion, beginning with the Collect, Epistle, and Gospel, here following.

The opening direction of this rubric evidently contemplates regular and frequent opportunities of access to the public administration of the Holy Communion in church, such as would suffice for times of great danger and distress; and therefore implies frequent celebrations as a permanent system. Otherwise, it would be mere hypocrisy to exhort men to the often receiving thereof, and that, not only in time of pestilence, &c., but generally and habitually.

A special order for those not able to come to church was unknown in the Church until 1549. Previously to that date no provision was made for their case, except by the reservation of some of the Blessed Sacrament from the open Communion in the church, and its conveyance to them afterwards; and in the Book of 1549, the order was introduced for use on such days as there was no open Communion in church. The word 'reverently' may be best satisfied by as near an approximation to the ceremonial of the open Communion in the church as can be attained, in regard of the ornaments of the Church and Minister. In addition to the usual vessels for the celebration of the Holy Communion, the Minister will do well to provide himself with a spoon, for the administration of the species of Wine to very feeble persons.

Cases will occur where the difficulty of swallowing even very small quant.i.ties of either the Bread or the Wine is almost insuperable.

Administration in both kinds may, in some of these cases, be still attained by placing a minute particle of the Bread in the spoon with some of the Wine, or conversely by touching the Wine in the cup with the corner of the piece of Bread which is to be given to the sick person.

In cases of long infirmity, as of bedridden people without acute illness, the a.n.a.logy of the Office of Private Baptism would seem to hold good, and to admit of the introduction of the other parts of the Order of Holy Communion, besides those appointed for the Communion of the Sick.

262. After which the Priest shall proceed according to the form before prescribed for the holy Communion, beginning at these words [_Ye that do truly_ &c.]

263. At the time of the distribution of the holy Sacrament, the Priest shall first receive the Communion himself, and after minister unto them that are appointed to communicate with the sick, and last of all to the sick person.

264. But if a man, either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his Soul's health, although he do not receive the Sacrament with his mouth.

The instruction ordered to be given to the sick man, under certain circ.u.mstances, of unavoidable impediment to his receiving the Sacrament of Christ's Body and Blood 'that he nevertheless doth eat and drink Christ's Body and Blood,' must be understood to mean that physical incapacity to eat and drink does not cut off the sick man from the benefits of Holy Communion. But this rubric does not justify any wilful or habitual neglect of receiving the Sacrament itself.

265. When the sick person is visited, and receiveth the holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the Visitation at the Psalm [_In thee, O Lord, have I put my trust_, &c.] and go straight to the Communion.

266. In the time of the Plague, Sweat, or such other like contagious times of sickness or diseases, when none of the Parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection, upon special request of the diseased, the Minister may only communicate with him.

THE ORDER FOR

THE BURIAL OF THE DEAD.

267. Here is to be noted, that the Office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves.

This order was adapted for a state of society in which the Parish Priest was intimately acquainted with the circ.u.mstances of every deceased person who was brought to be buried. Under the altered conditions of the present day, the officiating Priest being often in ignorance of the lives and deaths of those over whom he has to perform the office of the Church, has no power of inquiry given him, nor any authority to delay a burial for the purpose of making such inquiry. He is, therefore, not obliged to seek for these exceptions, nor to infer their existence, from his own previous knowledge of the matter, unless that knowledge be very clear, and founded upon certain evidence.

The exception of the unbaptized does not apply to those who have received Lay or Schismatical Baptism, provided the proper matter and form had been used.

The word 'excommunicate' means under formal sentence of excommunication pa.s.sed by a competent Spiritual Court. It is equivalent to the words 'denounced excommunicated' in Canon 68.

Even those who are 'ipso facto excommunicated,' by virtue of Canons 2 to 9, are not technically 'excommunicate,' until after trial and sentence, the words 'ipso facto' having in English Canon Law a special technical meaning, viz. that the offence cannot be punished by a sentence of less severity.

268. The Priest and Clerks meeting the Corpse at the entrance of the Churchyard, and going before it, either into the Church, or towards the Grave, shall say, or sing, I am the Resurrection, &c.

The alternative of saying the sentences going towards the grave is intended to meet exceptional cases of apprehended infection, when it might be dangerous to bring the body into the church. No distinction of spiritual condition was contemplated. It is clearly the general intention of the revisers of 1662 that the corpse should in ordinary cases be brought first into the church. But when under special circ.u.mstances it has been taken from the entrance of the churchyard directly to the grave, there seems no reason why the people should not return to the church after the interment, for the reading the Psalms and Lesson, as was expressly provided in the Prayer-Book of 1549.

When the corpse is taken first to a church, and afterwards to a distant cemetery, the part of the service which follows the Lesson being necessarily reserved for use at the grave, the previous part, i.e. the Sentences, Psalms, and Lesson, which were said at the church, should not be repeated at the grave.

269. After they are come into the Church, shall be read one or both of these Psalms following. I said, &c, _and_ Lord, Thou hast been, &c.

When the corpse is brought into the church, it is usually placed in the Nave. In the burial of a Priest it would seem decorous to place the corpse in the Chancel. In either case the feet should be towards the east.

The place of the officiating Priest, in reading the Psalms and Lesson, is not specified. Sometimes it is the custom to stand at the feet of the corpse (when it is placed near the Chancel), so that the congregation may be in front of the Priest, but usually he would occupy 'the accustomed place.' The 90th Psalm seems the most appropriate for burial of an aged person.