' the Priest is bidden
to absolve him. The form of Absolution is '... I absolve thee from all
thy sins in the Name of the Father, and of the Son, and of the Holy
Ghost'. In the Ordination Service, the Bishop confers the power of
Absolution upon the Priest." Nothing could be fairer. It is precisely
what the Church {54} of England _does_ teach in her authorized
formularies which Archbishop Cranmer gathered together from the old
Service-books of the ancient Church of England.

The pulpit passes: the Prayer Book remains.

_Discipline._

The Prayer Book deals with principles, rather than with details--though
details have their place. It is a book of discipline, "as well for the
body as the soul". It disciplines the body for the sake of the soul;
it disciplines the soul for the sake of the body. Now it tightens, now
it relaxes, the human bow. For example, in the _Table of Feasts and
Fasts_, it lays down one principle which underlies all bodily and
spiritual discipline--the need of training to obtain self-control. The
_principle_ laid down is that I am to discipline myself at stated times
and seasons, in order that I may not be undisciplined at any times or
seasons. I am to rejoice as a duty on certain days, that I may live in
the joy of the Redeemed on other days. Feasts and Fasts have a
meaning, and I cannot deliberately ignore the Prayer-Book Table without
suffering loss.

It is the same with the rubrical directions as to {55} ritual. I am
ordered to stand when praising, to kneel when praying. The underlying
_principle_ is that I am not to do things in my own way, without regard
to others, but to do them in an orderly way, and as one of many. I am
learning to sink the individual in the society. So with the directions
as to vestments--whether they are the Eucharistic vestments, ordered by
the "Ornaments Rubric," or the preacher's Geneva gown not ordered
anywhere. The _principle_ laid down is, special things for special
occasions; all else is a matter of degree. One form of Ceremonial will
appeal to one temperament, a different form to another. "I like a
grand Ceremonial," writes Dr. Bright, "and I own that Lights and
Vestments give me real pleasure. But then I should be absurd if I
expected that everybody else, who had the same faith as myself, should
necessarily have the same feeling as to the form of its
expression."[10] From the subjective and disciplinary point of view,
the mark of the Cross mu