The bearing of these facts upon our subject is, that they prove that it was in no merely antiquarian spirit that our latest revisers retained the far-famed rubric of Edward VI. It was as having been accustomed to see a due access of honour and dignity accruing to the Holy Rite, that they wished, not merely to retain what had survived, in practice, of that rubric, but to restore the parts of it which had fallen into disuse; to bring back, everywhere, with the less correct cope, that which in the rubric enjoyed a preference—the "vestment" or chasuble,—and whatever else the rubric involved. They hoped that the day was come, or that it would come ere long, when the surplice would, in respect of the Communion Service, yield to the proper "vestment" its "ancient usual place."[31]
And the reason why they did not at the same time procure the formal abolition of the Canon of 1603, which recognises the surplice for parish churches, is, we can hardly doubt, that they wished to leave the practical working out of the change to time, and to the voluntary action of the parochial clergy. There had existed ever since the year 1559 a diversity in practice; and, ever since Elizabeth's "Advertisements," an actual alternative in the Church's orders about vestments. That alternative they did not care to remove. It was by desuetude that the irregular habit had first come in, until it obtained recognition by the Canon of 1604: it was to desuetude that they trusted for the removal of it. Meanwhile, those who chose to plead usage and the canon on the one hand, and those who preferred to plead the statute law of the Rubric on the other, were both alike in a fairly defensible position. Two modes, in short, of vesting the clergy for the Holy Communion were practically recognised at the latest settlement of our Offices; and, until some new enactment should supersede the one or the other, must continue to be recognised still.
Such, I say, appears to be the position of the law, and of clerical duty or obligation, at the present moment. Beyond all question, this "Church and Realm hath received" and recognised, practically, an alternative in this matter. She has not bound her sons absolutely, and without choice, either to the older or the later practice. Her position, as defined by the action of some of the wisest and best of her sons on the last occasion—two hundred years ago—of reconsidering her constitution, has been one of observation and of hope; of waiting to see which way, in a matter non-essential, though far from unimportant, the mind of her sons would carry her.
And now a time has arrived when the question, after slumbering for two centuries, has awakened, and, in a practical form, demands an answer.
Hitherto,—that is, from the time of Elizabeth (1559) until now,—no marked desire has been manifested by the parochial clergy to carry out the original provisions of the Prayer-book in this matter. But now that step has—whether by more or fewer of them I stop not now to inquire—been taken. There are churches in this land where the long-disused "Ornaments" have been assumed. That which the First Book of Edward handed on from the past; that which the Book of Elizabeth restored after its repeal, taking for granted that it would be operative, though the event proved otherwise; that which the Revisers of 1603 did not disturb, though the Canon of the same year authorised a departure from it; that which Cosin and his fellow-labourers, in 1662, in language of increased strength, directed the restoration of: this has at length come forth among us, not in word only, but in act and visible form. And the question is, how is the Church to deal with this fact, and this phenomenon? It is obvious and easy to say on the one hand—"There is no doubt about the matter. The rubric is statute law, and therefore overrides the canon, which is not." And it is equally obvious and easy to say, on the other hand—"There is no doubt about the matter: the usage, with certain exceptions, of two hundred, or even three hundred years, can be pleaded for the use of the surplice at the Holy Communion. A rubric which has been in abeyance for that period is and ought to be considered obsolete." A great deal may be said on behalf of both these positions; and it is very unlikely that, debating the matter from this point of view—i.e. from mere consideration of the comparative weight of statute on the one hand, and custom on the other,—we should ever arrive at a conclusion which would satisfy the diversely constituted minds with which these two considerations carry weight respectively. We must, therefore, it is submitted, take a wider view of the question, and see whether there be not other considerations besides these, which may lead us to a just and wise decision about it.
And one very weighty and relevant consideration, though by no means decisive of the whole matter, is, How far would the restoration of these vestments—I will suppose it wisely, judiciously, and charitably brought about—accord with the tone and feeling, either present or growing up, of the existing English Church? Now, it must, I think, be admitted, that the experience of the last few years is such, as to modify very considerably the answer to be given to this question. The Church has within that period succeeded in making certain ritual features attractive to the people at large, to a degree entirely unknown to her hitherto. She has developed, by care and training, their capacities for the enjoyment of a well-conceived ritual. And she has exhibited to them phases and modes of Service to which they and their fathers for centuries had been strangers. I refer especially to the great movement lately made for the improvement of parochial music throughout the land. Indirectly and accidentally, this movement carried with it many results of a ritual kind. It accustomed the eyes of the generality to Services on a scale of magnitude and dignity unknown to them before. Instead of the single "parson and clerk," or Minister and handful of untrained singers, they beheld, at the Festivals, choral worship, conducted by a multitude of clergy, and by hundreds or thousands of choristers. And they were delighted with it. The grandeur of such a service, its correspondence to the glimpses of heavenly worship disclosed to us by Holy Scripture,[32] forcibly impressed the imagination, and enlisted the feelings. These occasions also raised the question of how large bodies of persons, meeting for a united act of musical worship, should be attired, how marshalled and occupied, while moving into their assigned places in the Sanctuary. Hence the surplice, the processional hymn, the banner to distinguish the several choirs, became familiar things. They were felt to be the natural accompaniments of such occasions. And thus was brought to light what had hitherto been, and with great appearance of reason, denied, viz. that this nation differs not in its mental constitution from other nations; that its antipathy (doubtless existing) to these things, had been founded simply on their being unusual, and on their supposed connection with unsound doctrine. Once the meaning of them was seen—Englishmen like to know the meaning of things—the dislike and the prejudice were overcome.
And the larger gatherings at which these things were done have reacted upon the more limited and ordinary parochial services. Their proper object was so to react in respect of musical proficiency only; but they have influenced, at the same time, the whole outward form and order of things. As one main result, they have in many instances brought back the proper threefold action so clearly recognised in the Prayer-book, and so long utterly lost sight of, except in cathedral and collegiate churches, "of minister, clerks, and people." The appointed medium for sustaining the clergy on the one hand, and the congregation on the other, in the discharge of their several parts in the service,—viz. the trained lay-clerks, the men and boys of the practised choir,—has reappeared and taken its due place among us. The presence of trained persons so employed,—securing and leading, as in the Lord's Prayer, Creed, and Versicles, the due responsive action of the people; conducting, as in the Psalms, Canticles, and hymns, the "saying or singing;" supporting, as in the processional Psalm of the Marriage Service, or in the solemn anthems at the Burial of the Dead, the voice of the minister; or, lastly, in the anthem, "in quires and places where they sing," lifting priest and people alike by music of a higher strain than those unskilled in music can attain to;—such ministry is assumed by the Prayer-book to have place in every parish church in the land. And the reducing of this theory to practice is in reality an important step in ritual. It has enlisted the sympathies of the laity in behalf of a fuller and richer aspect of Service than they had heretofore been accustomed to.
In another point, too, the mental habit of this country has undergone a change; viz. as regards the festive use and decoration of churches. Our harvest thanksgivings, and similar occasions, conducted as they have been, have taught those, to whom the lesson was perfectly new, to find in the Services of the Sanctuary, in worship, and attendance at the Holy Communion, a vent and expression for their sense of thankfulness. At such times the flower-wreath and the banner, the richly vested and decked altar, the Choral Service, the processional hymn, have been felt to be in place. And thus familiarised with them, our people come even to look for them as the natural attendants on high days of festival.
Now it is a question at least worth asking, whether we have not here indications of a greater disposition than we have commonly given our people credit for, to be moved by such things—by sacred song—by fair vestments—by processional movement—by festal decoration? whether we have not been foregoing hitherto, to our great loss, certain effective ways of influencing our people for good? whether there must not, after all, be less truth than has been commonly supposed in the received maxim, that Englishmen care nothing about these things, nor can be brought to care for them; that they have not in them, in short, the faculty of being affected by externals in religious matters; that the sober Saxon spirit loves, above all things, a simple and unadorned worship, and the like? The writer is not ashamed to confess that he has in time past shared in this estimate of his countrymen; but that experience has greatly shaken his confidence in the correctness of it. And he may, therefore, be accepted, perhaps, as a somewhat unprejudiced witness, when he testifies to so much as has come under his own notice as to the effect of the "ritual developments," so to call them, of which he has above spoken. He can bear witness, then, that with these accompaniments, the Services of the Sanctuary have become to many, manifestly, a pleasure and a delight; that these influences are found to touch and move, even to tears, those harder and more rugged natures which are accessible to scarce anything else; breaking even through the crust of formality or indifference which grows so commonly over the heart of middle age. Is it irreverent to think and believe that what these simple souls witness to, as their own experience in presence of a kind of ritual new to them, though familiar of old to their fathers, and to the Church throughout the world, is but an anticipation of what our great poet, Puritan though he was, has described as among the consolations of the blessed? That which our poor peasants gratefully find provided for them on the Church's days of festival, is no other, in its degree, than what, to the poet's thought, awaited his Lycidas "in the blest kingdoms meek of joy and love:"—