Before the communion there is a formula of invitation which the minister is to read to the people, bidding them to the Lord's table. In the present Prayer-book it contains nothing which calls for special remark; but in that of 1549 it embraced the following passage: "And if there be any of you whose conscience is troubled and grieved in anything, lacking comfort or counsel, let him come to me, or to some other discreet and learned priest, taught in the law of God, and confess and open his sin and grief secretly .... _that of us he may receive comfort and absolution_," etc. {63} The writer of the essay above quoted favors not only a return to the old Edwardian liturgy, but a revival of various other usages to which we need not more particularly refer than by saying that they all have a genuine Catholic flavor. He sees no reason, apart from prejudice, why Anglicans should not call their communion service by "the old English word 'Mass;" and he deprecates the Protestant custom of consuming at once all the bread and wine which are blessed for the Lord's Supper, without reserving any for the visitation of the sick. "Those who minister among the lowest poor in missionary work," he says, "can bear witness how distressing oftentimes are celebrations in the crowded and sick rooms of a town population." And he quotes an instance in which the Eucharist had to be consecrated for a dying man who occupied one corner of a crowded room tenanted by several other families. In another corner crouched a woman of the vilest class, and during the consecration unclean insects were crawling over the "fair white linen cloth" upon which the elements were laid. Can we wonder that to a minister who believes in the Real Presence, and in his own power to consecrate, a celebration such as this must seem like profanation?