The following pages had been prepared, for the most part, for publication, before it was known that the question of Ritual would be discussed in Convocation, or a Committee of the Lower House appointed, by the direction of the Upper House, to report upon it. But the suggestions here offered are of so general a character, that it seemed to the writer that they might still without impropriety be put forth as a contribution, of however humble a kind, to the general ventilation of the subject. It wa

In revising the above pages for a Fourth Edition, I have corrected the statement made by me in page 40, as to the doctrine maintained by Archdeacon Denison; and I desire to repeat here the expression of regret, which I have already made public through another channel, at having misrepresented his view. A correspondence between us, since published by him (Rivington's), will explain more fully the state of the case. It may suffice to repeat here, that the exact position taken up by him in 1856, as

Having had occasion to receive from the Bishop of Exeter an expression of his views on the subjects discussed in pp. 31-37, I asked and obtained permission to embody it in an Appendix, as his latest and most matured judgment on the matter to which it relates. The Bishop says:—"I regard the Grace of the Eucharist as the Communion of the Death and Sufferings of our Lord. St. Paul (1 Cor. xi. 24), in his statement of the Revelation made to him from Christ, sitting at the Right Hand of God the Fathe

The following well-known opinion was delivered by the Bishop of Exeter many years since. As such it is simply recorded here, not as involving its author in the present controversy on this subject. "The rubric, at the commencement of 'The Order for Morning and Evening Prayer,' says ' That such ornaments of the church, and of the ministers thereof, at all times of their ministration, shall be retained, and be in use, as were in this Church of England by the authority of Parliament, in the second y

My dear Archdeacon , With regard to the question which you ask respecting the mode of performing Divine Service, it appears to me evident that it never entered into the heads of those who undertook, in the 16th century, the great work of remodelling, translating, simplifying, congregationalising (to use a barbarous word) the old Sarum Offices, and recasting them into the abbreviated form of our Matins and Evensong, to interfere with the universally received method of reciting those Offices. It i