The object of the Church in the publication of Banns being publicity, it was directed to be made at a time when most people were likely to be in church, such as shortly before the Sermon. There is some divergence between this rubric and that at the beginning of the Service for the Solemnization of Matrimony, where the Banns are directed to be published 'immediately before the sentences for the Offertory,' i.e. after the sermon, instead of before it; and the time of publication of Banns is extended, by Stat. IV. George IV., c. 76, to the time of evening service, immediately after the 2nd lesson, if there shall be no morning service.[e] It may be doubted whether a publication of Banns on Holy-days would now suffice for a legal publication, as this last-mentioned act names Sundays only. The order for reading briefs, &c., indicates this to be the proper time for reading notices from the Bishop of intended confirmations, &c., and may perhaps be extended to cover and protect from the prohibition which follows, the announcement of dedication, harvest, and other local festivals. The whole paragraph is connected with the Sermon, with the object of grouping together all such additions to, and interruptions of, the Office of Holy Communion. 100. Then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth, by authority. If the sermon be preached from the pulpit (for which there is no rubrical direction), and by the priest who is celebrating Holy Communion, the Chasuble should be laid aside for the function of preaching. If the sermon be preached from the altar-steps by the celebrant the chasuble should be retained. If the preacher be not the celebrant, it seems to be in accordance with the Prayer-Book of 1549, and with old custom, that he should wear a Surplice, as having previously taken his place in the choir, and also a hood, if a graduate. Although the 55th Canon enjoins the use of some form of bidding the prayers before all sermons, lectures, and homilies, yet the custom may be regarded as fairly established, of beginning the sermon without any introductory form, or with a collect from the Prayer-Book, or with an invocation of the Holy Trinity, in testimony of the preacher's commission to proclaim the Gospel. The last should be announced to the people, turning the face towards them. Custom has also established, from the days at least of St. Chrysostom, the practice of ending the sermon with an ascription of praise, which may properly be pronounced turning to the East. 101. Then shall the Priest return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion. The words 'Return to the Lord's Table' point to the Priest having left the table, either for the purpose of preaching, or to take his seat in the sedilia.