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that is to say, a white ALB plain with a VESTMENT or COPE. And where there be many priests or deacons, there so many shall be ready to help the priest in the ministration as shall be requisite, and shall have upon them likewise the vestures appointed for their ministry, that is to say, ALBS with TUNICLES." Much of late has been said and written about this rubrick, to the effect that English churchmen cannot much longer consent to its violation: why has all this brave talking and writing not developed into action? Why have none of our clergy and churchwardens determined, at all risks, to fulfil their official obligations in this behalf? Do they excuse themselves by pleading that our Holy Mother is "unworthy" of her beautiful garments? Be it remembered that this plea was first suggested by some who from dwelling too much upon, and, it may be, exaggerating, the blemishes of the Church of their baptism, proceeded ere long to renounce her for the obedience of-may it not be said without uncharitableness?-a less pure Communion. Are they deterred by apprehensions of popular clamour? Past events ought to have taught them that even this hydraheaded monster may be silenced by firmness and resolution. Are they afraid of episcopal interference or rebuke? In one diocese, at least, they will encounter neither, since its presiding bishop-the Cyprian of our time-has made known his determination to enforce the use of the cope and chasuble in all places under his jurisdiction, where the parochial authorities think proper to provide them.

Peradventure our warm expostulations on this and similar topicks may expose us to the censure of caring more for the imaginative than the severe side of religion: for the external garniture of the King's daughter than her inward and spiritual comeliness. We think we cannot better vindicate ourselves from this charge than by citing and

* See Hierurgia Anglicana, pp. 138, 139, and note; and p. 173, and note.

adopting the language of one of the most earnest of our fellow-labourers.

"It is granted," he remarks, "that in themselves those ornaments of the church and the ministers thereof,' which it is now wished to reintroduce copes, tapers, jewelled plate, roodscreens, deep chancels, sedilia, and the like,-can conduce nothing to holiness, and, in so far as they do not, cannot please GOD. But, in their effects, they may, with His blessing, do both. Those poor, to whom the Gospel is preached, are much influenced by these outward and visible signs. Is it not of the highest importance to lead them to look on the Holy Eucharist as the rite to which all the other ministrations of the Church are subservient, and towards which all point? Is there anything in the manner in which that Mystery is usually celebrated which could lead them to think so? They see-alas! too often-the same priest who would speak the words of S. Ambrose or S. Augustine on that holy Sacrament, after revesting for the sermon, as if to give that due prominence, enter the altar-rails for the Holy Communion in the same surplice in which he performed all the inferior offices of the Church. They may be taught the Real Presence of their SAVIOUR in that ordinance: but how are they to believe it when they see the altar itself and its furniture such as no man would presume to set before an earthly superior; when month after month they behold the miserable deal table (loaded, except on Sunday, with hassocks,) the ragged linen cloth, the battered pewter vessels, and the black bottle? How is it possible to contradict words by deeds, if this be not doing so? We do not assert that the re-introduction of copes will give a man faith or penitence, or put him into that frame of mind in which he may be a meet receiver of the Holy Eucharist; but we do assert that it will teach him that those who order its use, and those who minister in it, consider that Mystery as something apart from, and higher than, the other offices of their Church. We do not say that a golden chalice and paten will of themselves lead any one to realise the awfulness of 'verily and indeed taking and receiving' the Body and Blood of his SAVIOUR; but it will at least teach him that those who have provided them consider That Bread and That Wine as worthy of all reverence. We do not imagine that altar-candlesticks can, by themselves, lead a man to keep his eyes fixed on Him that is the Light of the Gentiles and the Glory of Israel; but they will at least set before him the altar as a most sacred spot, a spot not only, as the rest of the church, to be kept from profanation, but to be looked on as even more holy than the other portions of GoD's Temple. We do not think that the roodscreen, by itself, will make any man feel the essentiality of an Apostolical Succession, or the benefit of Priestly Absolution; but it will at least practically teach him the difference between the clergy

and the laity, when he sees the different position of the two classes in the church.....Again, may we not hope, by the display of Catholick beauty, to win some to Catholick truth? Are we not, in setting up the former, acting on the Apostolick precept, if by any means we may gain some? Surely, if the means which God employed for the conversion of so mighty an empire as Russia was the impression made on its ambassadors by the splendour of High Mass in the church of St. Sophia, may we not also hope for great effects from the display of all the beauty of holiness which our Church allows ?"*

Before we conclude we would express our grateful acknowledgment of the kindness of several correspondents who have favoured us with references and quotations. The circumstance of our work having appeared in Parts, at irregular intervals, as the extracts contained in it came to hand, will explain why its materials are not always arranged under particular heads and in chronological order. This defect, however, has been supplied, so far as was practicable, by a copious classified Table of Contents.

* Hierologus, pp. ix.-xiii,


Altar-Lights, Plate, Hangings, and Decoratios.

ALTAR-LIGHTS enjoined by the Injunctions of Edward VI., p. 1, 40;

enjoined by Archbishop Cranmer, 1; not to be lumina cæca, but burning,

ib.; mentioned in the Churchwardens' accounts of S. Martin's, Leicester,

ib.; ordered to be retained by the Act of Uniformity, 1 Eliz. 2; retained

in Churches, temp. Eliz. 2, 3; in Queen Elizabeth's Chapels, 3-6; in the

Chapels of Bishop Andrewes and Archbishop Laud, 8-12, 162, 339; in

Bishop Wren's Chapel, 189: in the King's Chapel Whitehall, 14, 162,

194, 339; at the Coronation of Charles I, at Edinburgh, 192; in Prince

Charles's Chapel at Madrid, 15; in S. George's Chapel, Windsor, 15-20,

195; in Cathedrals, 21; in Canterbury Cathedral, ib. 114, 248; in Dur-

ham Cathedral, 22, 39, 45; in Norwich Cathedral, 23; in S. Paul's

Cathedral, 25, 256, 362; in S. Peter's Abbey, Westminster, 25; in Peter-

borough Cathedral, 194, 276; in York Cathedral, 195; at Little Gidding,

28; at Caius College, Cambridge, 29; at All Souls' College, Oxford, ib.;

at Oxford and Cambridge, 362; at Farringdon, Dorsetshire, 379; in

Parochial Churches, 29-31; in S. Benedict's, Grace Church, 31; in All

Hallows, Barking, 32; in Village Churches, 339; in "topping" churches,

354; restored in Parish Churches and Chapels, by Archbishop Laud, 192;

by the Caroline Divines, 34, 192, 193; defended by Dr. Donne, 197;

zealously upheld by Bishop Wren, 362; stigmatized as idolatrous

"images", 252; denounced by the Puritans, temp. James I., 381; their

restoration complained of by the Puritans, 193, 328; charged against

the Caroline Prelates and Clergy, 260; Poetical allusion to altar-lights,

337; lighted tapers on altars, temp. Charles I., 362, 367; the retention

of altar-lights, enjoined by the present Rubrick, 33, 187, and note.

CRUCIFIXES in Churches, temp. Eliz. 2, 3; a Crucifix in Queen Elizabeth's

Chapel, 3, 4, 6; on the altar at the Coronation of Charles I., 7; in the

King's Chapel, Whitehall, 14; in Lichfield Cathedral, 22; at Little Gidding,

28; Crucifixes in Durham Cathedral, 22; in Winchester Cathedral, 31,

385; in S. Paul's Cathedral, 362; in Gloucester Cathedral, 386; in S.

Giles's-in-the-fields, 250; in Parochial and other Churches, temp. Car. I.,

29-31, 206, 361, 382, 383; at Oxford and Cambridge, 362; restored in

parochial churches and chapels by Archbishop Laud, 192; zealously

upheld by Bishop Wren, 362; restored and consecrated by the Caroline

Bishops, 34; "advanced" by the Caroline Bishops, 245; their restoration

complained of by the Puritans, 193; charged against the Caroline Prelates

and Clergy, 260; a Crucifix defended by the Journeymen of Kidderminster,


ALTAR-PLATE, HANGINGS, and DECORATIONS. The Pax, 2; altar-plate
in Queen Elizabeth's Chapels, 3-7; altar coverings and furniture, 7; con-
secrated plate and rich furniture in the Chapels of Bishop Andrewes
and Archbishop Laud, 8-12, 338; consecration of altar-plate by Archbishop
Laud, 12, 13; rich altar-plate, &c. in Archbishop Williams's Chapel, 13,

365; altar-plate in Bishop Wren's Chapel, 189, 191; hangings, plate, &c.

in the King's Chapel, Whitehall, 14, 194; plate, fronts, palls, &c. in

Prince Charles's Chapel, Madrid, 15; hangings, palls, plate, &c. in the

Chapels of Colleges in Oxford, ib.; rich plate presented to the altar in

S. George's Chapel, Windsor, with the office of its consecration, 15-18;

hangings, altar-cloths, plate, &c. at S. George's Chapel, Windsor, 19, 195;

hangings and plate in Cathedrals, 21; consecrated plate, &c. in Canterbury

Cathedral, ib. 117; hangings, palls, and fronts in Worcester Cathedral, 22;

hangings and altar-cloth of gold in Lichfield Cathedral, ib. 385; altar-plate

and furniture in Durham Cathedral, 22, 45, 384; consecrated plate in

Chichester Cathedral, 23; altar-plate, rich hangings, &c. in Winchester

Cathedral, ib.; rich furniture and plate in Exeter Cathedral, ib.; large

offertory dish, &c. in Norwich Cathedral, ib.; magnificent altar-service

at Lincoln Cathedral, ib., 384; hangings, plate, &c. in S. Paul's Cathedral,

24, 25, 362; altar-plate, &c. at Bishop Aukland, and in Durham and

Norwich Cathedrals, 32; altar-plate at Peterborough Cathedral, 194, 276;

at York Cathedral, 195, 384; at S. Andrew's, Undershaft, with an account

of its consecration, 26; altar-plate and church ornaments at S. Giles's-in-

the-fields, 27; altar-plate and hangings at S. Martin's, Ludgate, ib.;

altar-cloth of gold at S. Margaret's, Westminster, ib.; tapestry at Merton

College, Oxford, 28; hangings, plate, &c. at Little Gidding, ib.; altar-

canopies in parochial churches, 30; Church ornaments, 32; form of the

consecration of church ornaments, ib.; altar-plate at All Saints' Church,

Wakefield, 196; altar-pieces of Needlework, 334; hangings in churches,

temp. Annæ, 346; altar-plate, &c., zealously upheld by Bishop Wren, 362;

altar-cloths, hangings, and plate at Oxford and Cambridge, ib.; rich palls

and fair gilded plate in churches, temp. Car. I., 383; altar-cloth of gold

and hangings at Wolverhampton, 394; altar-plate, hangings, &c., enjoined

by the present Rubrick, 33; consecration of altar-cloths, &c. by Bishop

Bridgman, 286.

CONSECRATION OF ALTAR-PLATE, &c. 11, 12, 17, 18, 26, 32, 34, 122-125;

orm of Consecration of new Communion plate, 125-129.

The Anglican Ritual as celebrated in Cathedral and Collegiate Churches,
and particularly in Durham Cathedral.



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