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choir, as they were given in charge to be kept by William Ambler, clerk of the vestry, anno 1633. By which it appears that our second reformers cleared off with what the first had left.

Lest the altar should again be robbed of its present ornaments, plate, &c., I think proper to give an account of what it is now enriched with; as likewise the donors of them.

King Charles I. bestowed upon the church a large quantity of Communion-plate, when there was scarce as much left out of their long inventory of riches, as to perform the office with decency; also a Common Prayer-book and Bible, large folio, bound in crimson velvet. Archbishop Stern gave plate to the weight of two hundred and eighteen ounces.

Archbishop Dolben gave one hundred and ninety-five ounces. The Lord Beaumont gave two silver candlesticks weighing fiftythree ounces.

Archbishop Lamplugh gave the covering or antependium of the Table of crimson velvet, richly adorned with a deep embroidery of gold and fringe, with the velvet for the back of the altar. He gave also three pieces of fine tapestry for the same use.........And lastly he gave three large Common Prayer-books and a Bible, for the use of the altar.

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In winter, from All-Saints to Candlemas, the choir is illuminated at t every service by seven large branches, besides a wax candle fixed at every other stall......... These, with two large tapers for the altar, are all the lights commonly made use of. But on the vigils of particular holy days the four grand dignitaries of the church have each a branch of seven candles placed before them at their stalls.”— Drake's Eboracum, p. 524, fol. 1736.


Altar Plate at All Saints' Church, Wakefield.

1824.] "One large silver dish, gilt, inscribed, DEO et ecclesiæ de Wakefield, DDD, Gulielmus Malin, M. B. et P., anno DOMINI 1690.

Two small silver patens, gilt. 1st. My flesh is meat indeed, S. John vi. 55. 2nd. JESUS said, I am the bread of life, S. John vi. 48.

One large silver flaggon, gilt. DEO et ecclesiæ de Wakefield, 1743. One smaller flaggon. Magno DEO Triuni, Thomæ Scott, indigni hujus ecclesiæ Vicarii donarium. Cujus animæ omniumque ex hoc poculo dignè bibentium propitius sit DEUS. [1720.]

One flaggon, same size as the last. Ex dono Mrs. Hannah Redshaw to Wakefield church, the 25th December, 1723.

Two small flaggons, each inscribed, Wakefield, 1767.

One chalice and one small paten, each inscribed, For the use of Wakefield church, June 15th, 1740.

Two chalices. 1st. The words which I speak are spirit and life, S. John vi. 63. 2nd. My blood is drink indeed, S. John vi. 55."Sisson's Historick Sketch of the Parish Church of Wakefield, p. 24, 4to. 1824.


The Use of Lights in the Day-time, at Divine Service, defended by Dr. Donne.

Temp. James I.] "I would not be understood to condemn all use of candles by day, in Divine service, nor all churches that have or do use them; for so I might condemn even the Primitive Church in her pure and innocent estate. And therefore, that which Lactantius, almost three hundred years after CHRIST, says of those lights, and that which Tertullian, almost a hundred years before Lactantius, says in reprehension thereof, must necessarily be understood of the abuse and imitation of the Gentiles therein: for, that the thing itself was in use before either of these times, I think admits little question. About Lactantius' time fell the Eliberitan Council; and then the use and the abuse was evident: for in the 34th Canon of that Council it is forbidden to set up candles in the church yard; and the reason that is added declares the abuse.........that the souls of the faithful departed should not be troubled. Now the setting up of lights could not trouble them, but these lights were accompanied with superstitious invocations, with magical incantations, and with howlings and ejulations which they had learned from the Gentiles, and with these the souls of the dead were, in those times, thought to be affected and disquieted. It is in this ceremony of lights as it is in other ceremonies. They may be good in their institution, and grow ill in their practice. So did many things which the Christian Church received from the Gentiles in a harmless innocency, degenerate after into as pestilent superstition there, as amongst the Gentiles themselves. For ceremonies which were received but for the instruction and edification of the weaker sort of people, were made real parts of the service of GOD and meritorious sacrifices. To those ceremonies, which were received as

helps to excite and awaken devotion, was attributed an operation and an effectual power, even to the ceremony itself; and they were not practised, as they should, significativè, but effective; not as things which should signify to the people higher mysteries, but as things as powerful and effectual in themselves as the greatest mysteries of all, the Sacraments themselves. So lights were received in the Primitive Church, to signify to the people that GOD the Father of lights was otherwise present in that place than in any other and then men came to offer lights by way of sacrifice to GOD; and so, that which was providently intended for man, who indeed needed such helps, was turned upon GOD, as though He were to be supplied by us. But what then? Because things good in their institution may be depraved in their practice.........shall therefore the people be denied all ceremonies for the assistance of their weakness?

....We must not be hasty in condemning particular ceremonies, for in so doing, in this ceremony of lights, we may condemn the Primitive Church that did use them, and we condemn a great and noble part of the reformed Church, which doth use them at this day." -Dr. Donne's Sermons, p. 80. fol. 1640.

A Form of Penance and Reconciliation of a Renegado or Apostate from the Christian Church to Turcism, &c.


1635.] "I. Let the offender's conviction be first judicially had before the bishop of the diocese, so that his detection or confession may stand 'apud acta,' and that thereupon an excommunication be decreed and denounced both in the cathedral and the parish church where he lives; yet so as that upon his submission there in court, he may be absolved in diem,' and the form of his penance enjoined him in manner following.

II. Let the minister of the place have frequent conference with the party in private; lay open and aggravate the heinousness of his sin both in respect of GOD, the Church, and his own soul; and see whether his conscience be troubled with any other grievous crime, that so he may be the better fitted for absolution of all together.

III. Let there be an order decreed in court, referring him to the minister of the place, to see his penance performed accordingly,

and to reconcile him to the church, and let that order be published in the parish church on a Sunday at morning prayer, next before the Communion-service.

IV. The next Sunday following, let the offender be appointed to stand, all the time of Divine service and sermon in the forenoon, in the porch of the church, if it have any, if none, yet without the church door, if extremity of weather hinder not, in a penitent fashion in a white sheet, and with a white wand in his hand, his head uncovered, his countenance dejected, not taking particular notice of any one person that passeth by him; and when the people come in and go out of the church, let him upon his knees humbly crave their prayers, and acknowledge his offence in this form, 'Good Christians, remember in your prayers a poor wretched apostate or renegado.'

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V. The second Sunday let him stand in the church porch, and in his penitential habit as before, and then, after the Te DEUM' ended, let him be brought in by one of the churchwardens so far as to the west side of the font of the said Church; there let him penitently kneel till the second lesson be ended, then let him make his submission, and ask mercy of GOD in the form following :—

'O LORD GOD of heaven and earth, be merciful unto me most wretched sinner.† I confess, O LORD, I have justly deserved to be utterly renounced by Thee, because I have yielded to renounce my SAVIOUR, and that holy profession, which I had formerly made of His name, whereby I was received into Thy Church. O GOD, forgive me this heinous and horrible sin, with all other my grievous sins against Thee, and let me, upon Thy gracious pardon and infinite mercy, be restored to the right and benefit of this blessed Sacrament, which I have so wickedly abjured, and be received (though most unworthy) into Thy gracious favour, and the communion of Thy faithful people, even for Thy great mercy's sake in JESUS CHRIST, my blessed LORD and SAVIOUR.'

Which done, let him, in an humble and devout manner, kiss the bottom stone of the font, strike his breast, and presently depart into the church porch as before.

VI. The third Sunday, let him at the beginning of Divine service be brought into the body of the church, and be placed near

* Order must be taken that boys and idle people flock not about him.
This said, let him smite his breast three times.

unto the minister's pue, and there let him stand in his penitential habit during the time of Divine service; where the minister, immediately before the Apostles' Creed, shall publickly put the offender in mind of the foulness of his sin, and stir him up to a serious repentance, advising him that a slight and ordinary sorrow is not enough for so grievous an offence.

Which done, the minister shall ask the penitent publickly, whether he hath found a true and earnest remorse in his soul for his sin; and whether he hath thoroughly humbled himself before GOD for it; and whether he doth desire that the whole congregation should take notice of his humiliation and unfeigned repentance. In signification whereof, the offender shall say these words, or to the like effect, after the minister :

'I do here in the presence of Almighty GOD, and before you His faithful people, humbly and penitently confess that I have grievously offended the majesty of GOD, and deeply wounded my own soul, in that I so far yielded to the weakness of my sinful flesh, as that I suffered myself through the cruelty of GOD's enemies to be miscarried to the renouncing of my dear SAVIOUR, and the true Christian religion, wherein I was brought up. I do well know what I have deserved, both at the hands of GOD and of His Church, for this wicked and graceless act: and now, as I have often betwixt GOD and my own soul washed this sin with my tears, and craved His merciful forgiveness; so I beseech you all to take knowledge of this my publick sorrow and humiliation, and both to pardon and forgive that just offence, which I have herein given to you also, and the whole Church of CHRIST, and also to join with me in humble and hearty prayers to Almighty GOD, that He will be pleased to seal unto my soul the full pardon and remission of this my grievous sin, even for the sake of His dear SON, my blessed SAVIOUR and REDEEMER. In whose name and words I desire you to accompany these my prayers, saying with me, Our FATHER, etc.'

After this the minister shall speak to the congregation to this effect:

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Seeing now, dear Christian brethren, that this offender hath given so good and full testimony of his true repentance, and hath so humbly and fervently craved the forgiveness of GOD and His Church, I shall not need to use many words in persuading you how * Let him name here himself both by his christian and surname.

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