So, again, the introduction of colour into our vestments is only one step added to what has been already carried out, to a great extent, by all of us, in the rest of our sacred accessories, whether in the way of stained glass, altar-cloths, hangings, or even of books. And whereas, on the other hand, the pure whiteness of the surplice is not among the least of its attractions and sacred associations in English eyes; who, it may be asked, have done more to extend the use of the surplice among us, than those who have advanced farthest in the ritual direction? Who eliminated the "black gown" from the eucharistic rite? Who else have flooded our choirs and aisles, on festal occasions especially, with the white robes of choristers and clergy? Nay, for the Holy Communion itself, for the highest festivals--Christmas, Easter, Whitsuntide--the _white_ chasuble is, by the ancient rule of England, added to the white alb. Surely here, again, there is a community of sentiment between ritual schools thought to be opposed to each other. It may be added, that though the strict English rule, or rather its _full_ carrying out, would necessitate colour--red for the most part--for the chief eucharistic vestment, this is not by any means of necessity. White, it is admitted on all hands, is permissible all the year round,[62] and some Eastern churches never use any other colour. [62] 'Directorium Anglicanum,' p. 17: "It is perfectly unobjectionable to have the sacred vestments of fair white linen, so long as the shape of them be correct." And do we not seem to see, in these considerations, joined to others alleged above, a ground for harmonious though diverse action among those of differing minds? We have, as the first and leading fact, that (if the view taken above be correct) none is compelled _in foro conscientiæ_, by the existing state of the law to which he has bound himself (viz. "what this Church and Realm hath received") to adopt the ancient vestments. This gives room for the exercise of that prudent consideration in the matter, which would be out of place if the law gave no alternative. We have next the fact that there are degrees, even where it is desired to return to the ancient system. The _form_ is, as it should seem, the great matter, both as regards symbolism, and as making a distinct difference between the ordinary and the eucharistic dress: the material and colour are secondary. Hence arises a simple and unobtrusive mode of resuming the old distinction, without risk of provoking serious objection: eucharistic vestments of fine linen being not very strikingly different in appearance from the surplice; more especially if, as some hold, surplices in place of tunics be allowable for the assistant clergy.