We still retain, in the Anglican church, the usage of placing two candlesticks and candles upon the communion table, in compliance with the injunctions of King Edward the Sixth, together also with an offertory dish; of reading the lessons from the eagle desk, and of saying the Litany at the litany-stool. These practices are, however, more particularly observed in our cathedrals and college chapels than in our parochial churches, in most of which they have fallen into desuetude.
To conclude, in the language of the synod held in 1640: “Whereas the church is the house of God, dedicated to his holy worship, and therefore ought to remind us both of the greatness and goodness of his Divine Majesty; certain it is that the acknowledgment thereof, not only inwardly in our hearts, but also outwardly with our bodies, must needs be pious in itself, profitable unto us, and edifying unto others: we therefore think it meet and behoveful, and heartily commend it to all good and well-affected people, members of this church, that they be ready to tender unto the Lord the said acknowledgment, by doing reverence and obeisance, both at their coming in and going out of the said churches, chancels, or chapels, according to the most ancient custom of the primitive church in the purest times, and of this church also for many years of the reign of Queen Elizabeth.
“The reviving, therefore, of this ancient and laudable custom we heartily recommend to the serious consideration of all good people, not with any intention to exhibit any religious worship to the communion table, the east, or church, or any thing therein contained, in so doing; or to perform the said gesture in the celebration of the holy eucharist, upon any opinion of a corporal presence of the body of Jesus Christ on the holy table or in the mystical elements, but only for the advancement of God’s majesty, and to give him alone that honour and glory that is due unto him, and no otherwise; and in the practice or omission of this rite we desire that the rule of charity prescribed by the apostle may be observed, which is, that they which use this rite despise not them who use it not, and that they who use it not condemn not those that use it.”
| “... a bloodie crosse he bore, The deare remembrance of his dying Lord, For whose sweete sake that glorious badge he wore, And dead, as living, ever him ador’d: Upon his shield the like was also scor’d.” |
[154-*] Hist. Eccles. lib. vi. c. 6. Durantus, however, assigns a different origin. “In veteri testamento non nisi lotus templum ingrediebatur.” De Labro, seu Vase Aquæ Benedictæ, c. 21.
[156-*] “Ad valvas ecclesiæ,”—Ordo ad Faciendum Catechumenum, Manuale.
[156-†] Constitutions of Edmund Archbishop of Canterbury, A. D. 1236. De Baptismo et eius Effectu.”
[158-*] It is much to be regretted that of late years many ancient fonts have been cast out of our churches, and earthenware and pewter basins substituted in their stead for the administration of the holy sacrament of baptism: a practice not authorized by the Anglican church, but rather condemned; for in the canons set forth by authority, A. D. 1571, it is provided that “Curabunt (Œditui) ut in singulis ecclesiis sit sacer fons, non pelvis, in quo baptismus ministretur, isque ut decenter et munde conservetur.” And in the canons of 1603, after alluding to the foregoing constitution, and observing that it was too much neglected in many places, it is appointed “That there shall be a font of stone in every church and chapel where baptism is to be ministered; the same to be set in the ancient usual places.” In the orders and directions given by Bishop Wren, A. D. 1636, to be observed in his diocese of Norwich, we find it enjoined, “That the font at baptism be filled with clear water, and no dishes, pails, or basins be used in it or instead of it.”
[160-*] The 28th decree of a foreign council, that of Wirtzburgh, held A. D. 1278, prohibits the fortifying of churches in order to make use of them as castles.