Nor only so, but those badges themselves would lose, to a great extent, their distinctive hues. It is astonishing, when we come to look into the matter, how much the two rival camps, so to call them, have in common; and how many middle terms there are on which they are agreed. The truth is that, as has appeared above, there is between the vestments (for example), now opposed to each other, an entire "solidarity" or community of interests, arising out of their common origin, and their close relation to each other. The use of the surplice, its existence at all as a ministerial vestment, and its real significance, can only be traced in the eucharistic vestments. It results from removing the chasuble and expanding the alb. The surplice is in fact, an alb. It is an adaptation of the inner eucharistic vestment to the exigencies of the ordinary Office. It was thought good, when it was used as an outer garment, to give it that fulness and comeliness of form, for which the _English_ surplice, more especially, is so justly commended. But its real value, as a memento of the inward purity which it typifies, can only be apprehended by bearing in mind that it is properly an _inner_ garment.--In like manner the stole, taken by itself, is a mere band of ribbon of no particular appropriateness. But let it symbolise, as it certainly was meant to do, the yoke of loving labour laid on the neck of the minister of Christ; or, more exactly, after the Aaronic pattern, the ministerial toil of heart and hand for Christ's people, and the mindful bearing of them before God for acceptance through the One Sacrifice; and we at once see that this simple vestment is indeed worth preserving.--And let the hood, or "amice," be no longer worn as a mere badge of academical degree, but as a token of the dedication of the powers of the head or intellect, and of the need of God's protection against "vain, perverse, and unbecoming thoughts;"[61] and this, too, acquires a fitness otherwise difficult to recognise. Now, if we thus owe to the full eucharistic vestments the interpretation of our ordinary ones, it is plain that the relations between the two are of the most friendly character. [61] Oratio dicenda ante Divinum Officium. Portiforium Sarisb. The stole, it may be added, _rests solely on the rubric of_ 1662: so that, whereas it is commonly imagined that the vestments of Edward VI. have now begun for the first time to be re-introduced, and that by a very few; the truth is that the vast majority of the English clergy have now for many years, though unconsciously, been acting upon the rubric which enjoins them, and tacitly appealing to it.