It thus appears that the Eucharistic vestments, and even our ordinary ones through them, are a link of a marvellously interesting kind between us and antiquity, even Apostolic antiquity; and between us and the whole Christian world. Nay, our vestments, like our Services, connect us with the old Mosaic Ordinances. They ought to be grave reasons indeed, which should induce us to raze them from our statute-book, whatever became of the question of their restoration to general use.
Of other usages now under debate, I would mention briefly—1. The position of the celebrant during the office; 2. The two lights on the altar; 3. Incense; 4. The mixed chalice; 5. The crucifix.
1. There is no real doubt whatever as to the intention of the English Church about the position of the celebrant in administering the Holy Communion.
In order to make the matter plain, it is to be observed, that the slab or surface of the Altar, or Holy Table—there is a wonderful equableness in the use of the two terms by antiquity[45]—was always conceived of as divided into three portions of about equal size. The central one, called the media pars, was exclusively used for actual celebration, and often had a slab of stone[46] let into it, called mensa consecratoria. The other portions were called the latus sinistrum and dextrum, or Septentrionale et Australe.[47] These would be in English the "midst of the Altar," the "left or north side," and the "right or south side:" the term "side" being used with reference to the "middle portion." The most solemn parts of the rite, then, were performed "at the middle" of the Table; the subordinate parts "at the northern or southern portions." In all cases, "at" certainly meant with the face turned eastwards. Now, in the First Book of Edward VI., it was ordered that the very beginning of the Service should be said "afore the midst of the altar;" i.e. before the "media pars." As to the rest of the Service, it was doubtless to be said in the ancient customary places: the old rule being, that all after the preparatory prayer to the end of the Epistle was said at the south side. In the Second Book the order was, "the Priest standing at the North-side of the Table shall say the Lord's Prayer," &c. This could not possibly, in those days, be understood to mean anything else than facing the left-hand, or northern portion of the Table. The reason of the change to the "north-side" probably was, 1. That permission was now given to stop short on occasion of celebration; in which case it would hardly be seemly to stand at the centre or consecrating portion of the Table; and perhaps, 2. To avoid a change of position beyond the two specified. But it was doubtless intended that the centre should still be used for actual consecration, even as it was in the First Book, though no order was given in either case, to that effect. The order for the "north-side" was only put in because it was a new arrangement. And it will be observed that the term used is "the North-side:" apparently indicating that a special and well-known part of the Table is meant. The present most incorrect practice, of standing at the north end, probably arose from two causes,—first, the infrequency of celebrations, which caused the habit to be formed of standing somewhat northwards; while the old distinct conception of the position had passed away: secondly, from the practice—probably in use[48] of old in our Church—of placing the vessels and unconsecrated elements, if there was no credence-table, on the non-consecrating part of the altar, where it was found convenient to keep them still when consecrating. It may be questioned whether it be not still correct, or allowable however, thus to make use of the less important parts of the Table to serve as a Credence, if none other is provided. But the consecration should always take place at the middle of the Holy Table.
The position thus prescribed, by unbroken ancient rule, for consecration, is by no means unimportant. By it is signified and expressed the solemn oblation and sacrificial presentation made by the celebrant, after the example of Christ,—leading the people, and carrying them with him in the action. For the primitive view of the institution, recognised in every ancient Communion Service, is, that when Our Blessed Lord "took bread, and blessed, and brake it," He thereby, in a deep mystery, presented before God, through the medium of the element which He had chosen, the Sacrifice of His Body. That Sacrifice was to be consummated, indeed, on the morrow; or by Jewish reckoning, at any rate, at a later hour on the same day. But it was already, in a mystery, and by the yielding up His Will, begun, and in operation. This is implied by the exact and expressive language of the Institution—"This is my Body which is being given (διδόμενον) or broken (κλώμενον); my Blood which is being shed, for you." Hence, too, it was that He could say of the Bread and Wine—"This is my Body, my Blood;" because these had, as being the medium through which they were offered, been mysteriously, as regards virtue or power, identified therewith.[49] And what the celebrant does, at any celebration, is to imitate, in his humble measure, and as Christ ordained, the action of Christ. In order to this it is important, and has ever been the custom of the Church, that he should stand at the midst of the Holy Table as one leading a common action for all. In the East he stands eastward of the Table, facing the people; in the West, westward of the Table, and looking away from them: in both cases alike he is "in the midst," offering for and with them.
In some cathedrals, as Exeter, and at Westminster Abbey, the remains of the ancient practice are to be seen; the vessels being placed, the offerings of the clergy made, and the Confession said, at the middle of the Table.
2. The question of the legal position of the "two lights on the altar" is a somewhat complicated one. But in its general aspect the usage derives a sanction and an interest from the fact that "oil for the light" is among the things recognised in the 3rd Apostolical Canon; and further, that the "two lights" are used in the Syriac Liturgy of St. James[50] (from which we may have derived them through Theodore of Tarsus): whereas all the West, except ourselves, has seven lights. In point of effect, not much can be said for them; but the symbolism is beautiful and interesting. The Eastern Church, in particular, has always associated artificial light—viewed as dispelling natural darkness—with our Lord's coming to the world, as its supernatural and heavenly Light. It is well to remember, too, that the only accompaniment of the shewbread, of which so much has been said above, was, together with incense, artificial light; and even in the blaze of heavenly ritual there were seven lamps burning.[51] These considerations, joined to the well-known Injunction of Edward VI., for the retention of "two lights," certainly give the usage a good position, when we are considering what is the mind, fairly and liberally estimated, of the English Church.
Nor is it unimportant to observe, that even the candlesticks themselves, if in any case it is not thought well to light the candles, possess a symbolism of their own: just as e. g. the maniple of the Western Church, now disused but still worn, is a memento of that for which (it is said) it was intended, viz. to be used as a sudarium in the labours of the priesthood. It may be remarked, too, that in St. John's vision, what he saw was "golden candlesticks" (λυχνίαι); not burning candles or lamps (λύχνοι or λαμπάδες πυρὸς) (St. John v. 35; Rev. v. 8, viii. 3).
3. Incense, it may be observed, has precisely the same degree of recommendation from antiquity as the "two lights." It was used with the shewbread and the peace-offerings; it has a beautiful symbolism; it is recognised as on a par with "oil for the lamp" in the Apostolic Canon; and it finds a place in the heavenly ritual (Rev. viii. 3). Its historical position with us is weaker; but if used, it would certainly be in accordance with the mind of the English Church to use it in a very simple manner.[52] Its proper purpose is twofold—1. To purify by its sweetness; and 2. To symbolise both the purity of acceptable offering, and its power of ascending, through Christ's mediation, to heaven.
4. The question of the "mixed chalice," or of the mingling of water with the wine in the Holy Eucharist, cannot be called one of high importance. It has been maintained that it is one of those things which, as having been universal throughout the Church from an early period, must be apostolic;[53] but the assertion is unfounded. There is a very large and important branch of the Church which does not at this day, and which, we may safely affirm, never did, mix water with the wine, viz. the Armenian. The Armenian Church is remarkable for the tenacity with which it has, from very early times, in respect of things indifferent, adhered to old traditions, when the whole of the rest of the Church have departed from them. The introduction of the observance of Christmas-Day, for example, took place in the East in St. Chrysostom's time, being borrowed, as he informs us, from the West. This the Armenian Church declined to adopt. Their vestment-traditions, again, as we have seen, are peculiar; and they positively assert their immense antiquity.[54] Hence it might even be, that the Armenian Church had alone preserved the apostolic usage in this matter, and that all the other Churches had departed therefrom. However, as the term "mixture" is applied by Justin Martyr to the cup, and as the matter is incapable of proof one way or the other, it is best to suppose that there were two traditions or habits in the matter; and this is quite sufficient to justify the English Church in having, as far as her rubric is concerned, laid the usage aside in the Second Book of Edward. At the same time, as the custom certainly survived[55] in the English Church after the Revision, and is all but universal, and has interesting symbolical meanings[56] attached to it, it may well be tolerated, should a policy of toleration be adopted at this juncture by the English Church.