Chapter IX: Of the Debased English Style (3)

Excepting the rood-loft galleries, we have few galleries in our churches of a period antecedent to the latter part of the seventeenth century. At the west end of Worstead Church, Norfolk, over the west door, is a gallery erected in 1550, at the cost of the candle called the Bachelor’s Light. At the west end of the nave in Leighton Buzzard Church is a gallery erected in 1634; and at the west end of Piddletown Church, Dorsetshire, is a gallery with the date of its erection, 1635.

From about the period of the Revolution, in 1688, we may trace the commencement of a custom, still partially prevailing, of setting up the pulpit and reading-pew in the middle aisle, in front of the communion table; so that during the whole of the service the back of the minister was turned to the east, and the view of the communion table obstructed; but we have not found any pulpit thus placed of an earlier period.

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.”

FOOTNOTES:

[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. [TN-7]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.

[164-*] Anglice sermocinari solebat (Abbas Samson) populo, sed secundum Linguam Norfolchie ... unde et pulpitum jussit fieri in ecclesia et ad utilitatem audiencium et ad decorem ecclesie.--Cronica Jocelini de Brakelonda, sub anno 1187.

[167-*] Cottonian MS. Titus D. xxvii. 10th sæc.

[167-†] “Crux que erat super magnum altare, et Mariola, et Johannes, quas imagines Stigandus archiepiscopus magno pondere auri et argenti ornaverat, et sancto Ædmundo dederat.”--Cronica Jocelini de Brakelonda, p. 4.

[168-*] “Supra pulpitum trabes erat, per tranversum ecclesiæ posita, quæ crucem grandem et duo cherubin et imagines Sanctæ _Mariæ_ et Sancti _Johannis_ apostoli sustentabat.”--Gervasius de Combustione, &c.

[169-*] “Superest exponere, quod manus illa e nubibus erumpens indicet: Quæ procul dubio omnipotentis Dei dexteram designat.”--Ciampini Vetera Monimenta, vol. ii. pp. 22, 81.

[171-*] “In elevatione atque utriusque squilla pulsatur.”--Durandi Rationale, lib. iv.

[171-†] In Yeovil Church Accounts, A. D. 1457, is an item, “_In una cordul empt p le salsyngbelle ijd_.”--Collectanea Topographica, vol. iii. p. 130.

[172-*] It is now in the possession of William Staunton, esq., of Longbridge House, near Warwick.

[173-*] Durandus, in his description of a church, makes no mention of screen-work, but observes, “Notandum est quod triplex genus _veli_ suspenditur in ecclesia videlicet quod sacra operit, quod sanctuarium a clero dividit, _et quod clerum a populo secernit_;” evidently alluding in the latter to the curtain extended across the chancel arch.

[174-*] “Item tunc stent in sedibus suis versa facie ad altare donec ad _misericordias_ vel super _formulas_ prout tempus postulat inclinent.”--Monasticon, 1st ed. vol. i. p. 951.

[180-*] The placing of more than two lights on the altar seems never to have been practised in the churches of this country; at least I have not met with any ancient illumination in which more than two are represented.

[181-*] The cover of an ancient thurible of latten was lately discovered in the chest of Ashbury Church, Berkshire: the lower part is of a semi-globular or domical form, from which issues an embattled turret or lantern in the form of a pentagon, which is finished by a quadrangular spire; the sides both of the lantern and spire are partly of open work, and round the domical part is inscribed _Gloria Tibi Domine_.

[181-†] A small ampulla of brass or latten, supposed to have been an ancient chrismatory for the consecrated oil used in the sacrament of extreme unction, has been within the last few years discovered in the castle ditch, Pulford, Cheshire: this curious little relic is not more than two inches high; the body is semi-globular, or bulges in front, with a plain Greek cross engraved on it, and is flattened at the back; and at the neck are two bowed handles, by chains attached to which it appears to have hung suspended from the shoulders.

[182-*] Harding, in his controversy with Bishop Jewell, mentions “the monstrance or pixe” as if one and the same article.--Defence of the Apology, &c., p. 343.

[183-*] Quo finito sacerdos cum suis ministris in sedibus ad hos paratis se recipiant et expectent usque ad orationem dicendam vel alio tempore usque ad _Gloria in excelsis_.--MS. Rituale pen. Auc.

[183-†] This arrangement was different to that directed by the rubrical orders of the Roman missals, on their revision after the council of Trent, by which the celebrant was to be seated between the deacon and sub-deacon: “In missa item solemni celebrans medius inter diaconum et sub-diaconum sedere potest a cornu epistolæ juxta altare cum cantatur _Kyrie eleison, Gloria in excelsis_, et _Credo_.”--Missale Romanum, Antverpiæ, MDCXXXI.; Rubricæ Generales, &c. One of the queries published by Le Brun, whilst composing his liturgical work, was, “Si le prêtre s’assied au dessus du diacre et du soudiacre, ou au milieu d’eux.”

[186-*] Prope altare collocatur Piscina seu Lavacrum in quo manus lavantur.--Durandi Rat. de Ecclesia, &c. In ancient church contracts the term _Lavatorie_ was sometimes used for the Piscina, as in that for Catterick Church. In the Roman Missal subsequent to the Tridentine council the word _Sacrarium_ is used.

[187-*] At Alvechurch, Worcestershire, the custom prevails of the priest washing his hands in the vestry before the administration of the sacrament, and napkins are brought to dry his hands.

[189-*] “Il y avoit pour cet effet en chaque piscine, comme en peut voir encore à une infinité d’autels, deux conduits, ou canaux, pour faire écouler l’eau, l’un pour recevoir l’eau qui avoit servi au lavement des mains, l’autre pour celle qui avoit servi au purification ou perfusion du chalice.”--De Vert, Explication des Cérémonies de l’Eglise, vol. iii. p. 193.

[190-*] In “Le Parfaict Ecclesiastique, par M. Claude de la Croix,” (a curious work published A. D. 1666, and containing full instructions for the clergy of the Gallican church, and an exposition of the rites and ceremonies,) amongst appendages to an altar is enumerated “une credance ou niche dans le mur a poser les burettes et le bassin,” p. 536. And in another place, “au costé de l’Autel il y faut une petite niche à poser les burettes et le bassin, et y faire un trou en facon de piscine a fin que l’eau se perde en terre.” p. 568.

[190-†] “In cornu Epistolæ ... ampullæ vitreæ vini et aquæ cum pelvicula et manutergio mundo in fenestella seu in parva mensa ad hæc praeparata”--Missale Romanum ex Decreto, &c. 1631.

“Calix vero et alia necessaria praeparentur in credentia cooperta linteo, antequam sacerdos veniat ad altare.”--Ibid.

[192-*] The earliest account of the sepulchre thus set up that I have yet met with occurs in an inventory of church furniture, A. D. 1214, in which is mentioned “_velum unum de serico supra sepulchrum_.”

[193-*] “Table” was a word used to express any sculptured basso relievo, more especially that inserted in the wall over an altar.

[199-*] A series of coloured engravings from the paintings on the walls of this chapel, which were evidently executed at the close of the fifteenth century, was published in 1807 by the late Mr. Thomas Fisher.

[200-*] By an injunction set forth by royal authority, A. D. 1539, it was ordered, “That from henceforth the said Thomas Becket shall not be esteemed, named, reputed, and called a saint, but Bishop Becket; and that his images and pictures thorow the whole realme shal be pluckt downe and avoided out of all churches, chapel, and other places.”--Fox’s Martyrology.

[209-*] The locality, character, and construction of the confessional in our ancient churches are not yet clearly elucidated. Du Cange described the confessional, “_confessio_,” simply as “cellula in qua presbyteri fidelium confessiones excipiebant;” whilst according to De la Croix, in his remarks on those of the Gallican churches in the middle of the seventeenth century, “Les confessionaux doiuent estre à l’entrée des Eglises, et non pas auprés des Autels, ny dans le Chœur, ny en lieu caché, et tousieurs vne ouuerture pour écouter le Penitent, avec vn treillis de bois ou autre estoffe, et vn volet pour le fermer, quand on écoute de l’vn des costez ouuert.”

[210-*] The tabard or heraldic coat worn over the body armour, and still worn by the heralds on state occasions.

[211-*] “Our churches stand full of such great puppets, wondrously decked and adorned; garlands and coronets be set on their heads, precious pearls hanging about their necks; their fingers shine with rings set with precious stones; their dead and stiff bodies are clothed with garments stiff with gold.”--Homily against Peril of Idolatry.

[215-*] In the injunctions given by Bishop Ridley, in the visitation of his diocese A. D. 1550, occurs the following: “Item that the minister in the time of the communion, immediately after the offertory, shall monish the communicants, saying these words, or such like, ‘Now is the time, if it please you, to remember the poor men’s chest with your charitable alms.’”

[216-*] Dr. Cardwell, in his editorial preface to the reprint of the two Books of Common Prayer set forth in the reign of Edward the Sixth, observes, “The communion service of the first liturgy contained a prayer for the descent of the Holy Spirit upon the bread and wine, and a following prayer of oblation, which, together with the form of words addressed to the communicants, were designed to represent a sacrifice, and appeared to undiscriminating minds to denote the sacrifice of the mass. Numerous, therefore, and urgent were the objections against this portion of the service. Combined with a large class of objectors, whose theology consisted merely in an undefined dread of Romanism, were all those, however differing among themselves, who believed the holy communion to be a feast and not a sacrifice, and that larger class of persons who, placing the solemn duty upon its proper religious basis, were contented to worship without waiting to refine.”

[218-*] Fox’s Martyrology.

[223-*] In compliance with the queen’s letter, the following directions were sent by the commissioners to the dean and chapter of Bristol:

“After our hartie comendaco̅n̅s.--Whereas we are credibly informed that there are divers tabernacles for Images, as well in the fronture of the roodeloft of the cath^l church of Bristol, as also in the frontures, back, and ends of the walles wheare the com̅n̅ table standeth, for asmoch as the same churche shoulde be a light and good example to th’ ole citie and dioc. we have thought good to direct these our lr̅e̅s unto you, and to require youe to cause the said tabernacles to be defaced & hewen downe, and afterwards to be made a playne walle, w^th morter, plast^r, or otherways, & some scriptures to be written in the places, & namely that upon the walle on the east end of the quier wheare the com̅n̅ table usually doth stande, the table of the co̅m̅and^ts to be painted in large caracters, with convenient speed, and furniture according to the orders latly set furthe by vertue of the quenes ma^ts co̅m̅ission for causes ecclesiasticall, at the coste and chardges of the said churche; whereof we require you not to faile. And so we bed you farewell. From London, the xxi. of December, 1561.”--Britton’s Bristol Cath. p. 52.

[224-*] In the chancel of Bengeworth Church, Gloucestershire, is a table of the commandments, with the letters cut in box-wood. This has the date of 1591 upon it.

[226-*] These are engraved in vol. xx. of the Archæologia, and, from the general style and mouldings, appear to have been constructed in the latter part of the fifteenth century.

[230-*] The symbolical turning towards the east whilst pronouncing the Creed is adverted to by St. Cyril. In the Apostolical Constitutions, book ii. sect. xxviii., the attendants at public worship are enjoined to pray to God eastward. The custom of turning to the east at prayer is noticed by many of the early fathers of the church, and among them by St. Basil, who remarks, “As to the doctrines and preachings which are preserved in the church, we have some of them from the written doctrine; others we have received as delivered from the tradition of the apostles in a mystery. For, to begin with the mention of what is first and most common, who has taught us by writing that those that hope in the name of our Lord should be signed with the sign of the cross? what written law has taught us that we should turn towards the east in our prayers?.... Is not all this derived from this concealed and mystical tradition?.... We all, indeed, look towards the east in our prayers.”--Basil, Epist. ad Amphiloc. de Spiritu S. Whiston’s translation in Essay on the Apostolical Constitutions.

[231-*] Funeral Monuments, A. D. 1631, p. 701.

[232-*] Printed in Strype’s Life of Parker. In the same paper the communion table is noticed as standing in the body of the church in some places, in others standing in the chancel; in some places standing altarwise, distant from the wall a yard, in others in the middle of the chancel, north and south; in some places _the table was joined, in others it stood upon tressels_; in some the table had a carpet, in others none.

[235-*] “The position of the table had now become the token of a distinct and solemn belief as to the nature of the eucharist, and was therefore treated as a question of conscience and an article of faith.”--Cardwell’s Documentary Annals, vol. ii. p. 186, note. The extracts given from the injunctions have been principally taken from this work.

[240-*] The unostentatious and laudable practice of bestowing alms to the charity-box has long fallen into disuse in most churches; but within the last few years charity-boxes have been set up in some of our churches, and this commendable custom is again gradually reviving.

[242-*] Neal’s History of the Puritans, vol. iii. p. 170.

[244-*] Cardwell’s Conferences, p. 272.

[250-*] Hickeringill’s Ceremony-Monger, (pub. 1689,) p. 63.

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Transcriber’s Note

The following errors and inconsistencies have been maintained.

Misspelled words and typographical errors:

Page Error
TN-1 26 (fig. 5.). has an extra . following the )
TN-2 79 isuse should read disuse
TN-3 76, fn * ἴχθυς should read ἰχθύς
TN-4 104 rom should read from
TN-5 106 pannels should read panels
TN-6 156, fn † 1236. De Baptismo should have an open quote mark
before De
TN-7 192 each which should read each of which. The word “of” did
not print in the original text, although a space is present
for it.

The following words had inconsistent hyphenation:

wood-work / woodwork
zig-zag / zigzag

The following words had inconsistent spelling:

Botolph / Botulph
Higham Ferrars / Higham Ferrers
Sherbourne / Sherborne
Wooten Wawen / Wotten Wawen