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WISH to answer, as well as I am able, some queries

in the letter of my Kentish brother, pp. 242-3, in your last Number. 1. Palm Sunday and the Annunciation of the blessed Virgin Mary, fell on the same day, this year; how should the services have been performed ?-As the Rubric says nothing definitively on this subject, I suppose much is left to the private sense of decency and order, which individual officiating ministers may have. Non curat lex de minimis;—this maxim doubtless applies to canon, as well as to common law. Either service

may used, or both may be discretely blended, at the option of any Clergyman. Wheatly says, “he doubts not but the service will be differently performed in different churches," (chap v. Sect. iv. § 3.) in such cases; he supposes that of the Annunciation's happening in Passion Week." The order how the rest of the Scripture (exclusive of the Psalms) is appointed to be read," presixed to the table of proper Lessons; directs “that when proper Lessons are appointed, then the lessons of ordinary course shall be omitted.” This rule certainly authorizes, nay, prescribes, the subsitution of Matt. 26, for John 12, whenever Palm Sunday falls on March 25, which indeed is very proper for the former of these chapters begins that affecting assemblage of Scriptures, detailing our Lord's agony, hisbeing betrayed, his trial, mockings, passion and death, his burial, and glorious resurrection, in the week and on the Sunday following. The Gospel for the Sunday next before Easter, is the 27th of St. Matthew; and therefore I think the Church intended this order to be observed. I can tell you

what the rule is in the Church where I serve as Curate; a rule laid down

a rule laid down by one of the best Parish Priests that ever London saw, who entered upon his living in the year 1768. I lived happily with him for more than six years, and buried him when he died-semper deflendum, semper a me honorandum! We always make the Service for Sundays take place of all others;--deeming


Sunday the first of all festivals. In the table of feasts

you will find first enumerated in the Common Prayer-book, all Sundays in the year." Then we always make the Service for ordinary Holidays, or Saint's-days, give way to that appointed for the Commemoration of any thing relative to our Lord;--the “ Master and Lord” has cedence of his servants; "he that sendeth, is greater than they that are sent.” However, when a holiday falls upon a Sunday-we read after the Sunday's Collect, the Collect for that holiday ;-mand if the Athanasian Creed is to be read upon it, we read it. This is the way we take in the case of the coincidence of Sundays with festivals, or one festival with another,

2. Respecting the registering of infants when privately baptized, I know not how the law stands ;---but here again I can state our custom, and the reason for it: We never register a child till it be brought to Church ;--and on this account --by baptism, privately administered, it is made a Christian, but till it be publicly "received into the congregation, we do not esteem it a Member of our Church, or record its name amongst those of the Parishjoners. I think it will be difficult for any one to lay down the law abstractedly here;-but if there be no producible law, I conceive the custom of the parish will pass for law. One custom I have stated; and we stand upon firm ground, I believe; but I think a Clergyman would hardly be justified in refusing to register, if the custom of his parish set the other way, { wish that a similar custom might prevail in every parish; it would undoubtedly operate es a check to Sectarianism,

3. Wearing of scarfs. I have no doubt but scarfs are of modern invention; Hoods and tippets are mentioned in canons 58 and 74. Graduates, by the former canon, are enjoined to wear their appropriate hoods; and nongraduates wearing academical 'hoods are liable to be suspended; however, they may “wear upon their surplices, instead of hoods, some decent tippet of black, so it be not silk." By parity of reason, therefore, silken scarfs should not be worn by persons who are neither chaplains to those who have a right to retain them, (not noblemen only) nor Doctors in Divinity; þul some stripe of decent black stuff. I should like to examine a few pictures and old prints, expressive of the ecclestiastical costume of former times; particularly in the reign of James I, when the present canons were set forth. The portrait of a fora



mer rector of our parish hangs in our vestry-room, paint: ed in 1617, the 16th of James I. and he wears neither & band nor a scarf-but a quilled ruff instead of the former, and a fur tippet of sables, instead of the latter. The picture-galleries in episcopal houses and the Universities, would furnish a great deal of information on this subject, It is clear that the canons could not mention scarfs, if they were not invented when the canons were drawn up.

4. As to the most correct edition of the Bible I really am at a loss which to prefer. I bave seen none free from errors. My Kentish brother-Curate does not say whether he means folio, or other sized Bibles. I fancy he will find those published by Basket, of all sizes, the best. Field I dislike, because of the foul artifice in the Sixth of the

Acts. I am equally at a loss relative to Prayer-books. ! have collected a long list of Errata in Reeves's Prayerbook; and in the late splendid Folio edition of Oxford. I dislike, as many do, (although the sealed books authorize it) the alteration of the Lord's Prayer; not to say that a correspondent of your's, some time ago, pointed out other errors in it; if, after all, we are to call this an error, which is a matter of deliberate preference.

Permit me, now, by way of Postscript; if your excellent correspondent, Mr. Pearson, will pardon my noticing his letter, (which follows that of my brother-Curate) in a Postscript; to mention the mode of Churching of women, observed in our Church. We never church women on Sundays; and the custom is so well established, that we rarely are asked to deviate from it. On Wednesdays and Fridays we church our women, before the two final prayers of the Litany; always saying, before the general Thanksgiving is read, that i certain women desire to return thanks for safe delivery;” and on holidays, we church them immediately after the prayer " for the whole State of Christ's Church Militant;” noticing them, as in the other instance, before, and of course in the body of the general Thanksgiving: but whether on Wednesdays or Fridays, or on holidays, we always read the service for churching at the altar, and the women kneel around the rails. We never use the churching service in private houses,

10 I am, Gentlemen,

Your's sincerely,
May 4, 1804.






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OUR correspondent,

Kentish Curate," has proposed some interesting questions in the last number of your entertaining and instructive Work. If you think the following lines, in which an answer is attempted to be given to them, not unworthy of a place in your Magazine, you will oblige mne by inserting them,

Your correspondent states the case of the festivals of Palm Sunday and the Annunciation happening on the same day, and asks “Which of those two holy days should have the preference, and whether any one is justified in blending the two services together? Wheatly," he adds, “ is silent on the subject." In this assertion your correspondent is surely mistaken; for Wheatly instances the very same circumstance with that which gave rise to the Kentish Curate's question. See pp. 176, 177, edit. 1794, 8vo. On this particular case he certainly gives no decision; þut he had before said, in the same section," I cannot but esteem the general practice to be preferable; which is to make the lesser holy-day give way to the greater; as an ordinary Sunday, for instance, to a Saint'sday; a Saint's day to one of our Lord's festivals; and a lesser festival of our Lord to a greater.” According to this judgment, it appears to me, that on the 25th of March last, the service for the Annunciation should have been read, adding, however, to the collect for that day, the collects for the Sunday next before Easter, and for the first day of Lent. Such, at least, was the method | adopted.

Your correspondent's next question is, “ Is a minister legally justified in not registering an infant until it is brought to the Church for public baptism?” I, for my part, think he is legally justified, and I have always refused to register until the child has been brought to Church. I conceive the design of a parish register to be to ascertain to the congregation that the child is received aimong them. Now, although by private baptism a child is entitled to the inestimable benefits conferred by that sacrament, yet our Rubric orders that, the child, which is after this sort baptized, be brought into the church, to the intent that the congregation may be certified of the true form of baptism--privately before used." Until, therefare, this certification be thus publicly made, I conceive a minister is legally justified in refusing to enrol a child as a member of that particular congregation.

To his third question I am unable to give any answer; except that I believe even a chaplain to a nobleman has po right at the University to wear a scarf. I remember to have heard a story, for the authenticity of which I cannot vouch, of a Clergyman who was to preach at St. Mary's, Cambridge. He was chaplain to a nobleman, and as such, conceiveđ himself entitled to wear a scarf, but as he was at the pulpit-stairs, the Esquire Beadle, who fonducted him, gently drew back his scarf from his shoulders. Some of your Cambridge correspo-depts can perhaps say whether there is any foundation for this anecdote.

I believe the edition of the Bible in quarto, Oxford, 1769, is reckoned the standard edition. It is said that the press was corrected by the late Dr. Blayney. It is extremely rare, and when it can be procured, sells for about six guineas. It is, however, by no means so correct as is imaginçil. There is now printing a Bible, on which, I am told, great pains are employed, The text is to be reprinted from Dr. Blayney's edition, with corrections of its typographical errors. Of the best edition of the Common Prayer,.I can say nothing—the Kerst is indisputably that of Oxford, 1799, folio,

I am, Sir,

Your sincere well-wisher,
London, play ,




N reply to one of the inquiries of a Kentish Curate, ill.
serted in your last Number, p. 249, I beg leave to oia

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