Rites and Ritual

24

See, in proof of this, the admirable letter, which, by the kind permission of the Rev. J. B. Dyke, late Precentor of Durham, I have placed in the Appendix.

25

See note M, p. 49, of Mr. Skinner's recent 'Plea for the threatened Ritual of the Church of England.'

26

Skinner, p. 48. Archbishop Grindal, and Bishop Sandys (1571-76) urged their destruction.

27

1636. "Must other churches have copes, because such is the guise of cathedrals?" St. Giles' in the Fields and St. Leonard's, Shoreditch, are named in 1640. An Act of 1644 orders copes to be sold in parish churches. – (Hierurgia Anglicana, p. 164.)

28

It is very remarkable, on the other hand, that, as was pointed out in the recent debate in Convocation, Cosin, and others of the revisers, especially Archbishop Sheldon, still made inquiry in their Visitations, not as to the other vestments, but the surplice only. The only solution would seem to be, that, personally, they wished the vestments restored, but, finding no response to their wishes, fell into the usual track of Visitation Articles.

29

Life of Cosin, prefixed to his Works, in the "Anglo-Catholic" Library.

30

By Bishop Warburton, it is said, circ., 1770.

31

It is remarkable that the Canons which are contrariant to the Rubric have no existence in the Irish Canons passed in their Convocation in 1634. The 7th Canon is "All ministers shall use and observe the orders, rites, ornaments, and ceremonies prescribed in the Book of Common Prayer, and in the Act of Uniformity printed therewith, as well in saying of Prayers as in administration of the Sacrament." (See Mr. Baker's letter to the 'Church Review,' March 17, 1866). The same canon enforces the surplice and hood for deans, canons, &c., for Prayers, without mentioning the Holy Communion.

32

St. Luke ii. 13, Rev. vii. 9, xiv. 3. Compare 2 Chron. v. 12.

33

See Palmer's 'Origines Liturgicæ,' vol. ii., Appendix; the 'Directorium Anglicanum;' Lee 'On Eucharistic Vestments;' and the Rev. Jas. Skinner's 'Plea for the Ritual' (Masters): but especially the last-named writer's most able dissertations in the 'Guardian' of Jan. 17 and Jan. 24, 1866; and the Dean of Westminster's speech in Convocation, Feb. 9, 1866.

34

Compare the well-known passages, "If any man will take away thy cloke (outer robe), let him have thy coat (or tunic) also." "Ye pull off the robe with the garment from them that pass by securely." – Micah ii. 8. "His garments … and also his coat … without seam, woven from the top throughout." "The cloke that I left at Troas … bring with thee."

35

'Directorium Anglicanum,' pp. 16, 21. "The amice is an oblong square of fine white linen, and is put on upon the cassock or priest's canonical dress. It is embroidered or 'apparelled' upon one edge. In vesting, it is placed for a moment, like a veil, upon the crown of the head, and then spread upon the shoulders." "The apparel of the amice cannot be too rich in its ornamentation." Amice is the Latin amictus– "the covering," referring to Psalm cxl. 7, "Thou hast covered my head in the day of battle."

36

See Neale, Introduction to 'History of Eastern Church,' vol. i. p. 308.

37

The very ancient Syriac Liturgy of St. James has the loose stole, as in the West, and crossed too upon the breast. —Renaud. p. 15.

38

"In all prayers, even in those recited at home preparatory to the public Office, the Epitrachelion (i. e. stole) is worn." – Neale, 'Eastern Church,' p. 313. And St. Dunstan's Canons, A.D. 979, order "That no priest ever come within the church door, or into his stall, without a stole." – Hook's 'Lives of the Archbishops of Canterbury,' vol. i. p. 488.

39

Hist. Eccl. iii., 31: ὁς ἐγενήθη ἱερευς τὸ πέταλον πεφορεκώς.

40

'De Hæresi,' 78. The very ancient Clementine Liturgy has "exchanging his vestment for a gorgeous one;" αμπρὰν ἐσθῆτα μετενδύς.

41

ποδήρη, στέφανον, στολήν.

42

Neale, 'Eastern Church,' Introd., p. 313.

43

Ibid., p. 307.

44

Letter to the 'Guardian,' Jan. 24, 1866.

45

The Fathers generally prefer 'Altar,' the Liturgies 'Holy Table.'

46

Syriac Liturgy of St. James, "pars altaris in quâ tabula defixa est;" "pars media mensæ vitæ."

47

Syriac Liturgy of St. James, Renaudot; the 'Ancient English and Communion Offices' (Maskell), where "cornu" is used. The Roman 'Ritus celebrandi Missam,' 4. 4; "Thurificat aliud latus altaris."

48

The Rubrics in the Syriac Liturgy of St. James seem plainly to contemplate that the vessels, &c., should be placed on the north or south side until consecration, since they are to be carried from the altar round the chancel, and then placed on the media pars (Renaudot, p. 60, who imagines a credence). And both in England and abroad, ancient credence-tables are very rare.