Haec nos communio, Domine, purget a crimine; et caelestis remedii faciat esse consortes.

Post perceptionem ablutionum ponat sacerdos calicem super patenam, ut si quid remaneat stillet. Et postea inclinando se dicat, Adoremus crucis signaculum, per quod salutis sumpsimus sacramenta.

Deinde lavet manus : diaconus interim corporalia complicet. Ablutis manibus, et redeunte sacerdote ad dextrum cornu altaris, diaconus calicem porrigat ori sacerdotis, si quid infusionis in eo remanserit resumendum. Postea vero dicat cum suis ministris communionem.1

Communio. Pascha nostrum immolatus est Christus, alleluia: itaque epulemur in azymis sinceritatis et veritatis, alleluia, alleluia, alleluia.

Deinde facto signo crucis in facie vertat se sacerdos ad populum, elevatisque aliquantulum brachiis et iunctis manibus dicat, Dominus vobiscum. Et iterum revertens se ad altare dicat, Oremus. Deinde dicat postcom

munionem.

Postcommunio. Spiritum nobis, Domine, tuae caritatis infunde; ut quos sacramentis paschalibus satiasti, tua facias pietate concordes. Per Dominum.

Finita postcommunione, factoque signo crucis in fronte, iterum vertat se sacerdos ad populum, et dicat Dominus vobiscum. Deinde diaconus, Ite, missa est. His dictis sacerdos, inclinato corpore iunctisque manibus, tacita voce coram altari in medio dicat hanc orationem.

Placeat tibi, sancta Trinitas, obsequium servitutis meae: et praesta, ut hoc sacrificium, quod oculis tuae maiestatis indignus obtuli, tibi sit acceptabile, mihique, et omnibus pro quibus illud obtuli, sit, te miserante, propitiabile ; qui vivis et regnas Deus per omnia saecula saeculorum. Amen.

Qua finita, erigat se sacerdos, signans se in facie sua, dicens In nomine Patris etc. Et sic, inclinatione facta, eo ordine que prius accesserunt ad altare in principio missae, sic induti, cum ceroferariis et caeteris ministris redeant......Sacerdos vero in redeundo dicat evangelium, In principio.

1 The communio was probably sung previously by the choir during the communion of the clergy and people.

APPENDIX IV.

THE ORDER OF THE COMMUNION AND THE
CONSULTATION OF ARCHBISHOP HERMANN.

It has been already stated in the Introduction (p. xxiv supra) that the Consultation of Hermann von Wied, Archbishop of Cologne, appears to have been employed in the work of preparing the Order of the Communion. The fact has frequently been noted by writers on the history and sources of the English Prayer Book, and is discussed at some length by Dr. Jacobs in his work on the Lutheran Movement in England.1 Dr. Jacobs is inclined to complain that Anglican writers are content to trace a connection between English forms and those contained in the Consultation without referring to the earliest forms, prepared for local use by various prominent Lutherans, on which the forms of the Consultation are themselves dependent. In regard to the Order of the Communion, however, there seems to be, at any rate, a considerable probability in favour of the view that these earlier Lutheran forms exercised their influence on the English forms not directly, at least for the most part, but through the medium of the Consultation, of which an English version was published before the end of 1547. It may be added that Dr. Jacobs seems rather to overestimate the influence of the Consultation upon the Order: the departures from the model which it supplies are not without significance; and it seems to be worth while to show here in more detail the extent of the agreements and differences between those portions of the two documents which supply the clearest evidence of the use of the one by the compilers of the other.

The greatest part of the contents of the Order of the Communion was intended, as has been already said, for use in the Mass; the parallel forms in the Consultation were for use before the Mass, and intended as a preparation for the whole service. This preparation, according to the plan laid down in the Consultation, is divided into two

1 H. E. Jacobs, The Lutheran Movement in England during the Reigns of Henry VIII. and Edward VI., and its Literary Monuments. Revised ed., 1892.

parts. The first of these is to take place in the evening before the day appointed for the Communion. At this time the people are to be gathered together in the church, a preliminary office being sung while they are assembling. This consists of one or more psalms, with an anthem or hymn, the Magnificat, and some suitable collect. When the people have come together, a psalm is to be sung in German, after which follows a lesson concerning the Eucharist, either from the Gospels, or from the tenth and eleventh chapters of the first Epistle to the Corinthians; the sixth chapter of St. John's Gospel is specially mentioned as a passage which may be read. After the lesson, there should follow an instruction of the people, and two forms of exhortation are supplied, which may be used for this purpose. Then follows prayer for the necessities of the congregation, and especially for those about to communicate, the private prayers of the people being terminated by a prayer said by the minister for the intending communicants. This ends the public service: the ministers are to confer with individual communicants after its close.

Dr. Jacobs states that the two exhortations which stand first in the Order of the Communion are constructed after the model" of the two forms provided in this preliminary office, of which the first "was taken from the Cassel Order of 1539," while the second "is the Nürnberg Exhortation of Volprecht (1524)." What may be called the third exhortation of the Order of the Communion ("If any man here be an open blasphemer," etc.) he says, "follows the idea of the conclusion of the Cassel exhortation, where the offences against each commandment are briefly enumerated, and those guilty of such sins, and impenitent, are urged not to come to communion.” The warning in the Order of the Communion, however, does not follow this method: it is parallel to the latter part of the first exhortation in the Consultation only in so far that they are both warnings against coming to communion in a state of sin and without repentance: the language of the two is different throughout. Nor can it fairly be said that the other portion of the "Cassel exhortation" bears any close relation to the first exhortation of the Order of the Communion, or that the form which the Consultation draws from Volprecht bears any real resemblance to the second exhortation of the Order of the Communion, save that the two both refer to St. Paul's words as to the need of self-examination.

With the second part of the preparation provided in the Consultation the resemblances become somewhat more distinct. Their extent and character may, perhaps, be best exhibited by printing this preliminary 1 Op. cit. pp. 241, 242.

office from the Consultation, setting side by side with it the parallel forms of the Order of the Communion, and by the use of italic type

for the matter common to the two.
to use the English version of the
spelling and punctuation both of that
the Communion.