It was in her gallant and noble protest, single-handed, against this vast and desolating perversion of the Ordinance of Christ, that the English Church, far from her own desire, and only borne down by the accumulated abuse of ages, lapsed into that unhappy desuetude of the Weekly Celebration, which prevails so widely to this hour. In her First Revised Communion Office she provided that, in order "that the receiving of the Sacrament may be most agreeable _to the Institution thereof, and to the usage of the Primitive Church_, some one, at the least, of that house in every parish, to whom it appertaineth to offer [at the Offertory] for the charges of the Communion, or some other whom they shall provide, shall receive the Communion with the Priest."[11] It is added, that "on _week-days_ he shall _forbear to celebrate except he have some that will communicate with him_." Another rubric provided, that "on Wednesdays and Fridays" (which had traditionally[12] been the great week-days for celebration in this country), "though there might be none to communicate with the priest, yet on those days" (after the Litany ended) "he should put on a plain albe or surplice, with a cope, and say all things at the altar appointed to be said at the celebration, until after the Offertory." And this rule was extended to "all other days," meaning apparently customary high holydays, occurring in the week, "whensoever the people were customably assembled to pray in the church, and none disposed to communicate with the priest." [11] Rubric at the end of the Communion Service, 1549. [12] Thus, in the Sarum Use, separate Epistles and Gospels are provided for those days throughout Advent, Epiphany, and Easter, till Whitsuntide; for Wednesdays only throughout the Trinity period. Thus was a solemn protest made, and not in word only, as in other parts of the Church, but by outward deed, against the unpardonable and fatal neglect of the people to avail themselves of the ordinance of Christ. On _Sundays_ only (so the rubric seems to mean) a peculiar provision was made, so that there should, without fail, be attendants at the celebration. But on week-days, on which there was no such Divine obligation to celebrate, the Church would carry her protest still further. While vesting her ministers, as if ready, for their parts, for the rite, she would refuse to volunteer a mode of celebration, for which there was no precedent in the early and pure days of Christianity.