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of whose chapel, with basins, candlesticks, corporals, altar-cloth, a chalice with a cross upon it, and other popish trinkets, as appears by

to altar-lights in his ordinance of 1536; and it would seem to follow, that the Royal Injunction of 1547 refers to a subject quite distinct from Cromwell's order, namely, to two lights burning, not before the reserved Sacrament, but on the altar at the time of celebration.

Again, we shall find, by examining the "Articles" of 1549, that the lights mentioned in the former Injunctions, to which reference is made in the 1st Article, meant candles, and not a lamp; from the circumstance, that the clergy are ordered to" omit in the reading of the Injunctions, all such as make mention of ...... candles upon the altar," (Cardwell, Doc. Ann., vol. 1. p. 63); and the second Article distinctly connects these candles with the ceremonial of the Mass, without any reference to the reservation. Ridley also, in his above-quoted Injunction in 1550, connects in like manner the altar-lights and the celebration; as is inadvertently admitted by Mr. Robertson (p. 84) in the words, "This last sentence relates not to the use of lights as allowed in 1547”—that is, according to Mr. Robertson's interpretation-" but to candles lighted at consecration."

Another point in confirmation of this view is the following. Lyndewode (lib. iii. folio lxxii.) says, "Note that the candles to be burnt at the celebration of the Mass must be of wax, rather than of any other material. For the candle, sic ardens, signifieth CHRIST Himself, who is the brightness of eternal light." It is fair to conclude that the sic ardens must have been in the view of those who drew up the Injunction of 1547, which gives the same symbolical reason.

It might also be argued against Mr. Robertson's interpretation of the Injunetion, that Cranmer, in 1547, when following up and enforcing its provisions, omits the words "before the Sacrament" altogether, and commands the use of "only two lights on the high altar."

To all which may be added, the argument derived from the constant practice of the Anglican Church in retaining candles upon the altar. According to Mr. Robertson's view, the pyx, for which alone these candles were enjoined, was itself forbidden within a very short time after the appearance of the Injunction. But the candles, instead of sharing the fate of the pyx, to which Mr. Robertson would attach them, survived, as he himself admits, at least in cathedrals, and royal and collegiate chapels. The Injunction of 1547 was understood in the way for which we now contend, in opposition to Mr. Robertson, by Bishop Cosin, (quoted at length autè p. 6,) and was obeyed as binding in this way by Bishop Andrewes and his followers.

We hope that it has been satisfactorily shewn that Mr. Robertson has no grounds for interpreting the Injunction as referring to the pyx and its lights. But even if he had proved this connection, we should by no means allow his inference that "they were not among the ornaments authorized at the time to which our Rubrick refers," (p. 83). For that they were in use at that time has been shewn, and is all that is necessary to bring them within the letter of the present Rubrick. And it is not conceivable that so general a reference should have been made to the ornaments then in use, if the most striking of all the ornaments were meant to be excepted from the renewed Injunction. Here again the fact that the words "ornaments of the church" were added to the Rubrick in 1662, is of the greatest importance and significance.-EDD.

My Houte fhall be called THE HOUSE OF PRAYER Mark 11 17

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Let the Priests, the Ministers of the Lord, Weep between Porch and the Altar, and let them say, Spare thy People O LORD

Loel 2.17

his own book of account, costing him £159 4s. 1d., and how great a persecutor, silencer, suppressor of godly ministers [and] people, the world experimentally knows."-Canterbury's Doom, p. 353.

[395]

1667.] "3rd codicil, touching my chapel furniture......Now at this present the particulars of my chapel furniture are these: of silver plate richly gilt, there is a chalice with a cover of 37 ounces, a flagon above 46 ounces, a basin formed with a cross in it of 55 ounces, a pair of patens &c. above 34 ounces, a pair of candlesticks above 132 ounces,-in all about 305 ounces: there are also for the candlesticks too strong cases; then for the Holy Table there are two fronts (the upper and the nether), both of cloth-of-gold interpaned with like breadths of a brown velvet and well fringed; a pall of cloth-of-gold fringed round, a long cushion of cloth-of-gold with four tassels backed with brown velvet: another such long cushion backed with satin, two shorter cushions of cloth-of-gold, the one backed with satin, the other with damask; a Bible in folio, the cover embossed with the arms of England; the Book of Common Prayer suitable to that Bible; another great Bible in folio, Cambridge edition; another Bible in folio, and one Liturgy in folio; another in 4to. bound in crimson satin, embroidered about with pictures; two great folio Bibles in the English letter; a great fair Liturgy for the Priest at the Table, in folio; a fine linen corporal, embroidered with silk in colours; a fine linen cloth over the pall at the Holy Communion; sundry linen cloths to be spread before the communicants; divers cloths of damask for the desks; a canopy of damask and two long cushions thereunto; a pulpit-cloth and a cushion of the like; a blue velvet cushion, blue hangings, with suitable covers for the litanydesk and the forms; three folding-chairs, an old carpet for the floor before the Holy Table; a great standard to be set in the vestry of the new chapel."t-Bp. Wren's Will, proved 10th June 1667.

* The opposite lithograph, representing a litany-desk, &c., is copied from an engraving in Domus Carthusiana, or an account of the Charter House, by Samuel Herne, Fellow of Clare Hall, in Cambridge, p. 243, 1677. The following points in it seem worthy of observation: the Priest occupies the right position; his surplice is laced; there are no pues; the altar is of stone raised on five steps, and the fine linen cloth is fringed, and merely hangs over the top and sides.-EDD.

† Of Pembroke college, Cambridge, to which he bequeathed the said furniture. -EDD.

[396]

Altar Lights, &c. at the Coronation of Charles the Martyr, at Edinburgh.

1633.] "It is remarked that there was ane four-nooked tassil, in manner of ane altar, standing within the kirk, having standing thereupon two books, at least resembling clasped books, called blind books, with two chandlers and two wax candles, which were unlight, [Another edition (Aberdeen, 1829, p. 16) reads 'on light,'] and ane basin wherein there was nothing; at the back of this altar, covered with tapestry, there was ane rich tapestry, wherein the crucifix was curiously wrought, and as thir [i.e. those] bishops who was in service past by this crucifix, they were seen to bow their knee and beck, which, with their habit [copes], was noted, and bred great fear of inbringing of popery."-Spalding, Troubles in Scotland, p. 16; quoted in "How shall we Conform to the Liturgy of the Church of England?" p. 89, 2nd edit.

[397]

Altar Lights, &c. restored in Parish Churches and Chapels by Archbishop Laud.

"Our parish churches and chapels, all of which he miserably defiled, corrupted with popish superstitions, crucifixes, altars, bowings, ceremonies, tapers, copes, and other innovations."-Canterbury's Doom, p. 59.

[398]

Altar Lights restored by the Caroline Divines.

1641.] "When the deacon hath lifted the text of the Gospel from the altar, he gives it to the sub-deacon to carry at his back; two wax candles are lifted from the altar by two acolytes, to be carried burning before him so long as the Gospel is in reading; the cross or crucifix is also on festival days carried before the Gospel, and also a censer with fire and incense; the book is crossed and perfumed, and when the lesson is ended the book by the deacon is kissed......From none of these superstitions we can be long secured: our deacons are begun already to be consecrate; the chief part of their office is their service at the Sacrament and their reading of Scripture; the orders of sub-deacons and acolytes are proclaimed to be convenient, if the church had maintenance for them, by Andrewes:

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