Dei (O Lamb of God, etc.) Here, then, is the fitting place under our own rubric for this beautiful choral petition (though not addressed to the Father); or for the Hymn Benedictus qui venit, lately referred to in connection with the Ter Sanctus. The old custom of a soft and devotional musical accompaniment on the organ through the entire Administration adds greatly to the reverent and devout feeling of communicants.

The evidently proper posture of the congregation is still kneeling, though no rubric indicates it, as indeed none declares where they are to present themselves to receive. By parity of reasoning it is often held that the Priest does not change his posture during his own Communion, but remains standing while administering to himself first in both kinds. If he have assistants he next administers to them in order, who are then free to take part in communicating the congregation. As directed in the First Book the Celebrant administers the Bread, and his Deacon or assistant the Wine. The Diocesan Bishop, if present, would ordinarily be the Celebrant; and the Priest, when the Celebrant, is always himself to commune, without regard to frequency of Celebrations.

In the Eastern Church the Priest leaves the Sanctuary and comes even into the Nave to administer. The standing posture, with the body inclined, is there observed by the recipient, on the theory that on Sundays and Holydays joy is more befitting than humiliation. But lowly reverence is not inconsistent with joy and thanksgiving, and kneeling with us is here prescribed; a posture which the devout communicant will do well to maintain during all the time before and after his own Reception, which is

devoted to prayer and meditation. If any unoccupied time still remain, or if he is delayed in his progress toward the Communion-rail, this attitude is still the proper one to preserve, as in the immediate and especial Presence of the King of Kings. Wandering thoughts and idle glances may easily be banished by devotional reading and a conscientious endeavour to realize the spiritual aspects of the Service.

The Clergy present and then the communicating members of a vested Choir, being really a part of the Ministry, should precede the congregation. Originally the sexes were communicated separately, the male members first. A careful, reverent, and constant order of progress should be observed, taking pains to avoid even the appearance of crowding, obstruction or delay. Each communicant should proceed immediately to the farthest unoccupied space, keeping the Rail first filled on the side of the Chancel (generally the South) where the Administration begins.

The kneeling should be upright, with veil lifted and hands ungloved. To avoid a careless Reception and possible loss of the Bread, it should never be taken in the fingers, but received upon the open palm of the right hand supported by the left, and thus conveyed to the mouth. St. Cyril says, "make thy left hand a throne for thy right about to receive a King." In receiving the Wine from the Chalice it is perhaps better to allow the Priest to hold it, the recipient guiding it by the base with the hands. Rome denies the Cup altogether to the laity, and the Eastern Church violates the complete order which Christ left us, by a single administration of the Bread dipped in

the Wine, using a spoon for the purpose. This practice is called Intinction.

The formula of the ADMINISTRATION of each Element is in two parts. Their first Sentences, known as the "Ben⚫ediction" ("The Body," etc., "The Blood," etc.), were all that were given in the First Book; while the second, or the "Address" ("Take," etc., "Drink," etc.), were substi tuted by the Puritans, who wished to minimize the sacramental teaching. In the present English and American use they are combined, thereby appropriating the Benediction to each communicant. Although the full repetition may weary the Priest at large or frequent Celebrations, its personal significance is impaired if said but once for a number of communicants. In the First Book the rubrical direction says "to every one," while in the present English Book it is equally emphatic, saying "to any one "; and the communicant has an inherent right to an individual repetition.

Primitive custom sanctions the private use of an "Amen" by the recipient. His spiritual attitude during this part of the Office should comprise the humble effort to realize the truths involved in the Presence of Christ, a petition for personal pardon and grace, and the inclusion therein of others our brethren, often with an especial intention. In withdrawing from the Rail, less distraction is caused if a way of return to the Nave may be arranged separated from those still advancing. The silent prayer and thanksgiving which follow our return should be greatly prevailing for ourselves and for others in whose behalf we offer petitions, now that we have just received Christ Himself within us. On no account but that of

sheer necessity should the communicant allow himself to leave the Church at this point, as the unity of the Office is mutilated and its effect greatly lessened thereby, as well as an indignity done to Christ Himself.

The rubric concerning "opportunity to communicate " is for the prevention of solitary Receptions of the Priest alone, which are entirely foreign to and subversive of a true Communion. It ought, on the other hand, to be borne in mind that in the case of a great liturgical function which involves a vast throng of worshippers, it is no limitation of the rights of individuals if the Eucharistic Reception is restricted to those most nearly concerned in such a special and occasional Service.

XXII.

THE POST-COMMUNION.

"That we are very members incorporate in the mystical body of Thy Son, which is the blessed company of all faithful people."-The Post-Communion Thanksgiving.

“Glory be to God on high, and on earth peace, good will towards men. * * * *

"For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father."-The Gloria in Excelsis.

HE remainder of the Communion Office is called the

THE

POST-COMMUNION. With greatest reverence for what is still Christ's Body and Blood, the Priest covers the consecrated Elements which remain with the Corporal (or "fair linen cloth"). In the First Book, at this point, a table of twenty-two beautiful Sentences of Holy Scripture was provided, "called the Post-Communion," which the Clerks were directed to sing "every day one, when the Communion is ended." Where the communicants do not in number exceed such as can be communicated at one filling of the Altar-rail, it is a profitable and suggestive practice for them to remain there through the rest of the Office. By personal nearness, without the scattering and diversion which a return to the Nave produces, some of the truths of Christian Brotherhood are more intimately realized.

In all Divine Liturgies the LORD'S PRAYER is placed in a position of high honour, as indeed it is in all other