So the rules for regulating the order of Divine Service when a Festival coincides or interferes with a Sunday or with a principal Ferial, are not laid down generally in the Confuetudinaries, but must be extracted from the Rubrics of the Breviaries, Miffals, and other Office Books. The following represents the practice of the fourteenth and fifteenth centuries.

Sundays, excluding those which in their nature were Double Festivals, were and are diftinguished, like Feafts, into Principal Privileged, Greater Privileged, Minor Privileged, Inferior Semi-privileged or ordinary Sundays. Of the First Class are the First Sunday in Advent, Paffion Sunday, and Palm Sunday. If a Feast should happen on any of these Sundays it should be deferred till the morrow or next vacant Ferial, even if it be a Principal Double. Of the Second Clafs are the fecond, third, and fourth Sundays in Âdvent, and thofe from Septuagefima inclufive to Paffion Sunday. If a Minor Double or Inferior Semi-double Feast (i. e. St. Thomas) fall on any of these Sundays, it fhould be deferred in like manner, but not if a Greater Feaft. A Greater Feaft (e. g. the Feast of the Place) should superfede these Sundays, and the Sunday Office be deferred. The Minor Privileged are thofe in which any History (i. e. any series of Leffons) was begun, e.g. The First Sunday after the Octave of the Epiphany; The Sunday within the Octave of the Afcenfion, The First Sunday after Trinity, The First Sunday after July 28, after August 28, after September 11, after September 27, after October 28. If a Double Feaft fell on any of thefe days it fuperfeded the Sunday except as to a Memorial of the Same. The Inferior Semi-privileged or ordinary Sundays are all the remainder in the year, fuch as (except as above mentioned) all between the First Sunday after Trinity and the First Sunday in Advent, and between the First Sunday after the Octave of the Epiphany and Septuagefima Sunday. In these last all Double Feafts and Simple of the First Clafs fuperfede the Sunday Office, which fhould be deferred, and a Memorial only of the Sunday made. Other Simple Feafts do not supersede thefe Sundays, but are themselves fuperfeded by them.

The S. Paul's Confuetudinary (cxiii. p. 56, circa 1300), under the heading "Of the Sunday Office, how it is to be performed, when on account of a Feaft Occurring it is transferred to the Monday or other week day," gives identically the fame Rule.

The Feast of the Dedication, which may fall on any day, has peculiar Rubrics. It should be celebrated throughout an Octave (unless in this Octave a Festival with Rulers occur), from the Octave of Eafter to the Afcenfion, from Trinity Sunday to Advent, and from the Octave of the Epiphany to Septuagefima. If it fall within Advent, or between Septuagefima and Ash Wednesday, or on a Sunday or Saints' day within this period, the Octave should be celebrated only by Memorial prayer; fo also, if it fall between the Circumcifion and the Octave of the Epiphany, between Ash Wednesday and Maundy Thursday, or between the Vigil of the Afcenfion and the Vigil of Pentecost,

If it fall between the Vigil of the Nativity and the Circumcifion, or between the Maundy Thursday and the Octave of Eafter, or between the Vigil of Pentecoft and Trinity Sunday, or on the First Sunday in Advent, or on Ash Wednesday, Paffion or Palm Sundays, or on the Octave of Eafter, or on the Afcenfion, or on Corpus Chrifti, it should be deferred and within the Octave a Memorial only of the Dedication be made. The fame was the rule as to the Feaft of the Place.

FERIALS are in like manner diftinguished into Principal, Greater, Minor, Inferior Privileged. The Principal Privileged were Ash Wednesday, the three days before Eafter, and Saturday, the Vigil of Pentecoft. Whatever Feast fell on any of thefe days it was deferred, or in the cafe of Simple Feafts extinguished, except that if one fell on Ash Wednesday it was only deferred, and if on Maundy Thursday the previous Vefpers were Festal. The Greater Privileged were the Weekdays from Paffion Sunday to Maundy Thursday, in which Simple Feafts were extinguished, but Double Feafts were celebrated. The fame alfo was the rule as to Festivals during the Octave of the Afcenfion which fell on Ferials; if, however, a Double Feast fell on the Octave itself, it was deferred. If any Feast or Fast fell in Easter week, not being a Double, both were extinguished. If a Double Feaft, it was transferred to the next week: fo alfo as to the week of Pentecoft. The Minor Privileged were all the Weekdays in the third week in Advent, from Afh Wednesday to the Paffion, and the second and fourth (Vigil of the Afcenfion) of Rogation week, which fuperfeded Commemorations and Simple Feasts without Rulers, but were themselves in part fuperfeded by other Feasts. The Inferior Privileged were all other Ferials.

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Besides this, if the Vigil of Christmas fell on a Sunday, it was celebrated at the Principal Altar, that for the Sunday in the Chapter House. Sixth Day from Christmas fuperfeded the ordinary Sunday or Ferial. So with the Vigil of the Epiphany.

If a Festival with Rulers fell on the Monday of Rogations, the Mafs for the Rogation Day was said at a station in the Proceffion only. If no Festival, then the Mass of the prior Sunday was said first on the Monday, or on the Tuesday if the Festival fell on the Monday. The fame as to the Tuesday. If a Festival with Rulers fell on the Vigil of the Afcenfion, the Mass for the Vigil was faid in the Proceffion.

The Sunday Mafs was faid alfo in Chapter only, if a Feftival with Rulers fell on the Sunday within the Octave of the Afcenfion.

With regard to the interference of Vigils or Fafts with Festivals or Sundays. As a general rule the Mass of the Festival or Sunday should be celebrated first, without any memorial of or reference to the Vigil or Faft; the Mass of the Fast or Vigil afterwards. The exceptions to this rule were the Vigils of Christmas and of the Epiphany.

If a Vigil or Faft fell in Eafter week it was extinguished for that year.

VII.

The Privileged Sundays, according to the prefent Anglican Rite, appear, befide the Principal Double Festivals and their Octaves, to be the First Sunday in Advent, Paffion Sunday and Palm Sunday, and Sunday within the Octave of the Afcenfion.

The Privileged Ferials: Afh Wednesday, the Four Days before Eafter, the Vigils, Fafts, and days of Abftinence above enumerated.

No Rubrical directions are given as to the interference of Festivals with Sundays, or with one another or with Vigils. The former Rules ought therefore to be followed.

VIII.

Certain Double Feasts and other Days had, moreover, Proceffions in their nature belonging to them. Such were Christmas, the Purification, Ash Wednesday, Palm Sunday, Maundy Thursday, Eafter, S. Mark's Day, Rogation Days, The Afcenfion, Corpus Chrifti, The Affumption, Dedication of the Church, as hereafter to be mentioned.

CHAPTER VI.

OF CHORAL AND OTHER SERVICES.

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I. RULES OF BEHAVIOUR IN CHOIR.

HE Clerks and Choir and Boys should enter the Choir in an orderly manner. If they enter it either from the right or left from the East, at the step of the Choir each fhould turn and bow towards the Altar, afterwards to the Bishop if he be present in his feat. If they enter at the Weft end, each should bow first to the Altar, then to the Dean. They should leave the Choir in a fimilar manner.

If any Clerk or other perfon paffes from one part of the Choir to the oppofite, both in going and returning, when in the middle of it he should bow towards the Altar.

In entering each should betake himself to his proper place in an orderly manner, and not jump in a diforderly way over the benches. All should observe the fame rules going out of Choir.

Whilft in Choir let there be no murmur heard among the Clerks, and no talking except fuch as is neceffary.

"In the time of service," fays the Exeter Confuetudinary, "let all converfation in the Choir cease, except to obtain a reply in a whisper, and the queftion be as to the fervice or fomething which fhould be done. By all means abstain from ftrife, laughter, and joking. Before and after the Hours, let there be no converfation in the prefbytery except refpecting good morals, and that in a low voice, as these places are especially fet apart for prayer. In other parts of the Church converfe on honeft fubjects, if defired, is permiffible, carefully providing in every way that this talking be not noify."

Clerks and others at all the Offices which begin with a Hymn, may enter the Choir until the Hymn be ended, but not afterwards; at Vefpers and Compline before the third and fourth Verses of the first Pfalm of Vespers, but not afterwards. In Lent the fame rule as at Vefpers as to Compline only.

At the Mafs the Clerks may enter until the firft Collect but not after

wards, nor to the Hours faid after Mass, unless they had been present at that Mafs. In Ferials in Lent, however, thofe might come into Vefpers who had been prefent at the Hours but not at Mafs, and in Feasts, although they have not attended any of the Hours. But any one may join a Proceffion. The Rules at Wells were precifely fimilar.

At Wells, in the fourteenth century, two of the fenior Clerks were appointed by the Chapter, whofe fpecial business at the fervices was to see that all attended in due time and reverently, to note those who misbehaved or did not attend in time, and to report them every Saturday to the Dean and Chapter. These were called "Exploratores."

II. THE ARRANGEMENT OF THE CHOIR.

The ordering of the Choir at Sarum, and in all other Cathedrals and Churches, mutatis mutandis, was and fhould be as follows.

Entering from the West on the right is the Dean's stall, on the left that of the Precentor. At the Eaft end on the right the ftall of the Chancellor, on the oppofite fide that of the Treasurer. Next to the Dean stood the Archdeacon of Dorset, then the Subdean, next to the Chancellor the Archdeacon of Wilts. In the middle were the Canons, each according to his dignity, reckoning from the Dean. Then the Priest, Vicars, and Deacons who from age or virtue are permitted to be there. Next to the Precentor fate the Archdeacon of Berks, then the Subchanter. Next to the Treasurer the fecond Archdeacon of Wilts, and then the other Canons and Clerks in order as before mentioned.

In the Second Form the Minor Canons fhould stand first, then the Deacons, then the other Clerks, reckoning from the first.

In the First or lowest Form the Boys who are Canons, then the other Boys, according to age.

The place for the throne of the Bishop is not defignated, but was no doubt on the South fide, above and beyond the stall of the Chancellor.

At Wells the difpofitions were precisely fimilar, but there the Abbot of Bec had a stall referved for him next the Archdeacon of Taunton, on the Dean's fide. Aberdeen agreed with Sarum.

At Exeter the order was the fame. In the highest grade after the Dean and Archdeacon of Exeter and the Subdean, on the Dean's fide ftood the other Priest Canons who had Prebends, and in the middle the Vicars, who were twelve in number. The Chancellor's Stall was at the extreme Eaft, next to him the Archdeacon of Totnefs, and just beyond and above them the throne of the Bishop. On the left or Precentor's fide next to him was the Archdeacon of Cornwall, then the Subchanter, the remaining Canons, and then twelve Vicars. The Treasurer at the extreme East, and next to him, lower down, the Archdeacon of Barnstaple. Twelve Clerks of

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