unto him Other reasons for an Octave to great Feasts are given which are mystical The Octave or eighth day signifies Eternity for our whole life is but the repetition or revolution of seven dayes Then comes the eighth day of Eternity to which by Gods mercy we shall be brought if we continue the seven daies of our life in the due and constant service and worship of God or else which is much the same in sense the eighth day is a returning to the first it is the first day of the week begun again signifying that if we constantly serve God the seven days of our life we shall return to the first happy estate that we were created in The Second Quaere is how the Prefaces appointed for these eight daies can be properly used upon each of them for example how can we say eight days together Thou didst give thine only Son to be born this day for us as it is in the Preface To which the Answer may be That the Church does not use the word Day for a natural day of 24. hours or an ordinary artificial day reckoning from Sun to Sun but in the usual acception of it in holy Scripture where by the word Day is signified the whole time designed to one and the same purpose though it lasts several natural days Thus all the time that God appoints to the reclaiming of sinners by merciful chastisements or threatnings is called The day of their visitation Luke 19. 42 44. So all the time allotted us for the working out of our salvation though it be our whole life long is called a day Work while it is day the night comes when no man can work and most directly to our purpose speaks S. Paul Heb. 3. 13. Exhort one another daily while it is called to day or this day that is while you live here in this world In like manner all that time which is appointed by the Church for the thankful commemoration of the same grand blessing for the solemnity of one and the same Feast is as properly called a day and all that time it may be said daily to day as well as all our life S. Paul saies is called Hodie this day After which follows the thrice holy and triumphant song as it was called of old Therefore with Angels and Archangels and with all the company of heaven we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy c. Here we do as it were invite the heavenly host to help bear a part in our thanks to make them full O praise the Lord with me and let us magnifie his name together And in this hymn we hold communion with the Church triumphant Which sweet hymn in all Communions is appointed to be said and though it should be said night and day yet could it never breed a loathing Conc. Vasen c. 6. All that is in our Service from these words Lift up your hearts to the end of the Communion-service is with very little difference to be seen in S. Chrys. Liturg. and in S. Cyrils Catech. mystag 5. Part. 3. Next is the CONSECRATION So you shall find in Chrysost. and Cyril last cited Which Consecration consists chiefly in rehearsing the words of our Saviours institution This is my body and this is my blood when the Bread and Wine is present upon the Communion-table Can. Anglie 21. S. Chrys. Ser. 2. in 2. ad Tim. The holy Sacrament of the Lords Supper which the Priest now makes is the same that Christ gave to his Apostles This is nothing less than that For this is not sanctified by men but by him that sanctified that for as the words which God our Saviour spake are the same which the Priest no◠uses so is the Sacrament the same Again Ser. de Iuda lat Ed. tom 3. Christ is present at the Sacrament now that first instituted it He consecrates this also It is not man that makes the body and blood of Christ by consecrating the holy Elements but Christ that was crucified for us The words are pronounced by the mouth of the Priest but the Elements are consecrated by the power and grace of God THIS IS saith he MY BODY By this word the bread and wine are consecrated Before these words THIS IS MY BODY the bread and wine are common food fit only to nourish the body but since our Lord hath said Do this as oft as you do it in remembrance of me This is my body this my blood as often as by these words and in this faith they are consecrated the holy bread and blessed cup are profitable to the salvation of the whole man Cyprian de coena Dom. The same saies S. Ambr. l. 4. de Sacram. c. 4. 5. S. Aug. ser. 28. de verb. Dei And others After the Consecration the Priest first receives himself so is it ordain'd Conc. Tolet. 12. 5. wherein it is decreed that The Priest shall receive whensoever he offers up the Sacrifice For since the Apostle hath said Are not they which eat of the Sacrifice partakers of the Altar 1 Cor. 10. it is certain that they who sacrifice and eat not are guilty of the Lords Sacrament After he hath received he is to deliver it to the people in their hands So was it in Cyrils time Cat. mystag 5. and Let every one be careful to keep it for whosoever carelesly loses any part of it had better lose a part of himself saies he And Whosoever wilfully throws it away shall be for ever excluded from the Communion Conc. Tolet. 11. c. 11. It is to be given to the people KNEELING for a sin it is not to adore when we receive this Sacrament Aug. in Psal. 98. And the old custome was to receive it after the manner of Adoration Cyril ibidem When the Priest hath said at the delivery of the Sacrament the body of our Lord Jesus Christ which was given for thee preserve thy body and soul into everlasting life The Communicant is to answer AMEN Cyril Myst. 5. By this Amen professing his faith of the presence of Christs Body and Blood in that Sacrament The people were of old called out of the Body of the Church into the Chancel even up to the Rails of the Holy Table there to receive it of the Priest Niceph. l. 18. c. 45. So Clement Const. l. 2. c. 57. these be his words in English Afterwards let the Sacrifice be made all the people standing and praying secretly and after the Oblation let every Order apart receive the Body and precious Bloud of the Lord coming up in their Order with fear and reverence as to the Body of a King Where you see they were to come up to the Sacrament and to or near the Railes of the Holy Table saies S. Chrys. Liturgy For after the Priest and Deacons have received the Deacon goes to the door of the Rails 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifting up the holy Cup shews it to the people saying
imitate the Heavenly singing this at the Sacrament of his Body which the Angels did at the Birth of his Body And good reason there is to sing this for Christs being made One with us in the Sacrament as for his being made One of us at his Birth And if ever we be fit to sing this Angels song it is then when we draw nearest to the estate of Angels namely at the receiving of the Sacrament After the receiving of the holy Sacrament we sing an Hymn in imitation of our Saviour who after his Supper sung an Hymn to teach us to do the like Chrys. Hom. 83. S. Matth. And when can a Psalm or Hymn of thanksgiving be more seasonable and necessary than after we have received this heavenly nourishment Is it possible to hear these words This is my Body take and eat it Drink ye all of this This is my Blood and not be filled as with a kind of fearful admiration so with a sea of joy and comfort for the Heaven which they see in themselves Can any man receive this Cup of Salvation and not praise and bless God with his utmost strength of soul and body The Ancients did express their joy at this time in the highest manner that they could Some were so ravished with joy that they immediately offered themselves to martyrdom impatient of being longer absent from their so gracious Lord unable to keep themselves from expressing their love to Christ by dying for him the highest expression of love All men then counted it a sin to fully the day of their receiving the Eucharist with any sorrow or fasting these days they called daies of mirth daies of remission daies of Immunity solemn days Festival daies This Angelical Hyman was made of old by Ecclesiastical Doctors and who refuses it let him be excommunicated Conc. Toleâ— 4. c. 4. The Hymn being ended we depart with a BLESSING Goar in Euch. pag. 154. tells us That of old when the Communion Service was ended and the Deacon had dismist the people they would not for all that depart till they had the Blessing by this Stay saying in effect the same to the Priest that Iacob did to the Angel We will not let thee go unless thou blessest us The Priest therefore departing from them as our Saviour from his Disciples with a Blessing but first he comes down from the Altar by this descending shewing his condescension to the people in affection as well as in Body and standing behind the Pulpit Retro Ambonem whence the Blessing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the people in this also imitating our Saviour S. Iohn 20. 9. who there gave the Blesâ—ing or peace of God standing in the midst by the place shewing how equally he stood affected to all how he would have his Blessings spread upon all Of BAPTISM HOly Churches aim being in all her Services to make them Reasonable that according to S. Paul 1 Cor. 14. We may all joyn with her in her Offices both with our spirit and understanding she hath been careful not only to put them into a known tongue but also to instruct us in the nature of them making thus her Prayer-Book a sum of Divinity Therefore here in the beginning she instructs out of holy Scripture concerning the necessity and efficacy of Baptism as very briefly so very pithâ—ly and fully First laying down this for a rule That we are all born in sin as it is Rom. 5. 18 19. all guilty in Adams fall so the Catholick Church spread over the world always understood it CON. MILEVAN c. 2. and therefore by our first birth have no right to heaven into which no unclean thing shall enter Ephes. 5. 5. Secondly that therefore there is need of a second birth to give us right to that as it is S. Iohn 3. 3. Except a man be born again he cannot enter into the Kingdom of God Thirdly that this second or new birth is by Water and the Holy Ghost S. Iohn 3 5. Except a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God By Water and the Holy Ghost is there meant holy Baptism For first this is the most literal interpretation of the words for what is Baptism but Water and the Holy Ghost and therefore the best for that is certainly the sense of the Holy Ghost who as we all believe was the Author of the letter of the Scriptures and therefore of the literal sense where that is not contrary to but agreeable with the other Scriptures Now this literal sense given is agreeable to other texts as namely to Acts 8. 38. and 10. 47. Where Water is declared to be the element of Baptism And expresly again Ephes. 5. 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water And as this is the most literal so is it the most Catholick interpretation of the words and therefore also the best by S. Peters rule 2 S. Pet. 1. 20. Knowing this first that no prophesie of Scripture is of private interpretation That this is the most Catholick interpretation appears by S. August l. 1. de peccator mer. rem c. 30. Tertul. de Bapt. and all the ancient interpreters upon the place who expound it all of Baptism And indeed if it were lawful to expound it otherwise seeing no other Scripture contradicts this literal sense I know not how it can be avoided but that men may lose all their Creed by playing so with Scripture leaving the letter for figures Thus are we instructed in the nature necessity and efficacy of holy Baptism that it is the only ordinary means of our Regeneration or second birth which gives us a right and title to Heaven Then is prescribed a Prayer usually called the Benediction or Consecration of the Water which is used only for reverence and decency not for necessity as if the Water without this were not available to Baptism For as the Prayer hath it Iordan and all other maters are sanctified by Christ to the mystical washing away of sin So that there needs no Consecration here as in the other Sacraments there is where the Bread and Wine must be blessed by us saith S. Paul 1 Cor. 10. 16. before it be the Communion of the body and blood of Christ to us And that the Church does not think any Consecration of Water necessary appears in her office of PRIVATE BAPTISM where haste admitting no delays no such Prayer or blessing is used Then follows a Prayer for Gods merciful acceptance of the Infant that is brought that as he is to receive the Sacrament so he may receive all the benefits of it And lest any should doubt whether CHRIST will accept an Infant to Baptism and the Effects of it holy Church propounds to us the 10. chap. of S. Mark out of which she concludes CHRISTS love and good will to children in general For he
bright Stars the circling roof the Firmament the Priests within the Quire beginning the divine Hymns represent the first order of Angels that stand before God the Deacons with the Readers and Singers orderly succeeding the middle order or quire of heaven the whole company of true believers joyning with the Priests and Deacons in heart and affection saying Amen to the divine Hymns and prayers and so inviting and alluring the mercy of God resemble the lowest rank of Angels with whom no prophane Heretick or unclean notorious sinner is suffered to assemble for what fellowship hath light with darkness thus the whole Church typifies heaven but the Chancel parted and separated from the Nave or body of the Church so as that it cannot be seen into by those that are there typifies the invisible heaven or things above the heaven not to be seen by the eye of flesh The Nave or body resembles the lowest visible heaven or Paradise and as man for sin was cast out of Edens Paradise into the earth accursed to briars and thorns there to eat his bread in sorrow and not suffered by the flaming sword to enter again Gen. 3. till after much affliction and sorrow in this troublesome world he shall be reconciled to God by repentance and so his peace being made be received as the thief upon the Cross was to our Lord Christ in Paradise so in like manner notorious sinners were by the sentence of excommunication cast out of that Paradise the body of the Church abroad into the Church porch which represents the earth not to be received in again to the society of the faâ—thful till after a wearisome attendance there in a place call'd of old Narthex or Ferula because those that stood there were under the Churches Ferula or censure begging the prayers entreating the tears hanging upon the knees of all that entred into the Church by much spiritual affliction and castigation they had made their peace and were reconciled In the Nave we shall mention but two things as observable here First the Doors called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beautiful Doors or Gate Acts 3. 2. because those that had entred them might see the whole beauty of the Church and the Pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood in the midst or side of the Nave Sym. Thess. This signifies the stone rolled away from the Sepulchre and because the Angel sitting upon it preacht the Gospel of the Resurrection of Christ to the women S. Matth. 28. 6. the Priests and Deacons imitating the Angels pattern from this Pulpit publish and proclaim the glad tidings of the Gospel The Chancel was divided from the Body of the Church Cancellis whence it is called the Chancel This was as was said peculiar to the Priests and sacred persons In it were at least in some principal Churches these divisions Chorus Cantorum the Quire where was an high Seat for the Bishop and other Stalls or Seats for the rest of the Quire yet perhaps this Chorus as also the next called Soleas might be more properly reckoned a part of the Nave and the Chancel properly that which of old was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary which was separated from the rest of the Church with rails and whither indeed none but sacred persons entered whereas the Laity entred into the other as will appear after but account it to which you please such a place there was and immediately beyond it divided from the Quire with boards on the one side and from the Sanctuary by the rails of the Altar on the other side was a place called Soleas from the Latine Solium or Throne because this was Christs lower Throne his higher or upper Throne was the Altar where the precious body and blood of Christ was consecrated and offered And this was his lower Throne where the Bishop or Priest in Christ his stead stood and distributed the holy Sacrament to the people Beyond this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctuary rail'd in of old as you may see plainly Syn. Calc Acts 1. that it might not be prest upon by the multitude Euseb. Hist. l. 10. c. 4. At the upper end of this Sanctuary or Chancel is a large Arch or Absis within that a Seat called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seat or Seats built for the Bishop and his assistent Priests in the Celebration the middle of which is the highest where the chief Bishop sate which S. Chrys. in his Liturgie calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Seat is the 56. Can. of Laodic to be understood The Priests ought not to go into the Church and sit in Tribunalibus before the Bishop be entred unless he be sick and cannot come The Bishop sitting in this Seat by the Altar having his assistent Priests sitting with him resembles Christ with his Apostles by him instituting the holy Sacrament and blessing the prayers offered up at the Altar by the Priest Right under this Seat stood the Altar or holy Table the Propitiatory Christs Monument and the Tabernacle of his glory The Shop of the great Sacrifice Sym. Thessal Now that no man take offence at the word Altar Let him know that anciently both these names Altar or holy Table were used for the same things though most frequently the Fathers and Councils use the word Altar And both are fit names for that holy thing For the holy Eucharist being considered as a Sacrifice in the representation of the breaking of the Bread and pouring forth the Cup doing that to the holy Symbols which was done to Christs Body and Blood and so shewing forth and commemorating the Lords death and offering upon it the same Sacrifice that was offered upon the Cross or rather the commemoration of that Sacrifice S. Chrys. in Heb. 10. 9. may fitly be call'd an Altar which again is as fitly call'd an holy Table the Eucharist being considered as a Sacrament which is nothing else but a distribution and application of the Sacrifice to the several receivers To put all out of doubt it is questionless lawful and safe to speak the language of the New Testament and to give this holy thing the name which is given it there now there it is called an Altar Heb. 13 10. we have an Altar S. Paul in the verse before had perswaded that they should not be carried away with strange doctrines of Jewish and carnal observances which are grown unprofitable to those that walk in them For we have an Altar now whereof they that serve at the Tabernacle the Jewish Priests have no right to eat unless they will receive the Faith of Christ our Altar is better than theirs and theirs was but a shadow of ours the Sacrifices of their Altar but types of ours theirs are vanished and ours only continue And for this reason do you leave strange doctrines of legal observances and Jewish Altars and continue in the grace of the Gospel whose Altar is to continue for we have an Altar Again S.
service of the Congregation This publick worship this savour of rest though by himself in private looking towards the Temple Lifting up his hands toward the mercy seat of the holy Temple Psal. 84. that is having in his soul a desire and longing to enter into the courts of the Lord praying with David that he may go unto the Altar of God the God of our joy and gladness to offer up his service there and it will be acceptable Of the Ornaments to be used in Divine Service THe Minister in time of his ministration shall use such Drnaments as were in use in the 2. of Edw. 6. Rubr. 2. viz. A Surplice in the ordinary Ministration and a Cope in time of Ministration of the holy Communion in Cathedral and Collegiate Churches Qu. Eliz. Artic. set forth the seventh year of her reign This appointment of decent sacred vestments for the Priest in his holy ministration is according to Gods own direction to Moses Exod. 28. 2. Thou shalt make holy raiments for Aaron and his Sons that are to minister unto me that they may be for Glory and Beauty And good reason For if distinct habits be esteem'd a Beauty to solemn actions of Royalty and Justice so that Princes and Judges appear not without their Robes when they appear in publick to do those solemn acts shall they not be esteemed a Beauty likewise to solemn religious services Or shall it be thought necessary to preserve respect and awe to Royalty and Justice and shall it not be counted as necessary to preserve an awful respect to Gods holy service and worship And if such respect to Gods service be indeed necessary then cannot sacred distinct vestments nor sacred separate places be thought unnecessary For by these and such like decencies our awe to Religion is preserved and experience teaches that where they are thrown off Religion is soon lost White Garments in holy services were anciently used S. Chrys. Hom. 60. as pop Antioch ana they suit fitly with that lightsome affection of joy wherein god delights when the Saints praise him Psal. 149. 2. and lively resemble the glory of the Saints in heaven together with the beauty wherein Angels have appear'd to men Rev. 15. 6. S. Mark 16. 5. that they which are to appear for men in the presence of God as Angels if they were left to their choice and would choose could not easily devise a garment of more decency for such a service saies excellent Master Hooker Of the word Priest THe Greek and Latin words which we translate Priest are derived from words which signifie holy and so the word Priest according to the Etymologie signifies him whose meer charge and function is about holy things and therefore seems to be a most proper word to him who is set apart to the holy publick service and worship of God especially when he is in the actual ministration of holy things Wherefore in the Rubricks which direct him in his ministration of these holy publick services the word Priest is most commonly used both by this Church and all the Primitive Churches Greek and Latin as far as I can find and I believe it can scarce be found that in any of the old Greek or Latin Liturgies the word Presbyter was used in the Rubricks that direct the order of service but in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latin Sacerdos which we in English translate Priest which I suppose to be done upon this ground that this word Priest is the most proper for him that ministers in the time of his ministration If it be objected that according to the usual acception of the word it signifies him that offers up a Sacrifice and therefore cannot be allowed to a Minister of the Gospel who hath no Sacrifice to offer It is answered that the Ministers of the Gospel have Sacrifices to offer S. Peter 1 ep 2. 5. Ye are built up a spiritual house a holy Priesthood to offer up spiritual Sacrifices of prayer praises thanksgivings c. In respect of these the Ministers of the Gospel may be safely in a metaphorical sence called Priests and in a more eminent manner than other Christians are because they are taken from among men to offer up these Sacrifices for others But besides these spiritual Sacrifices mentioned the Ministers of the Gospel have another Sacrifice to offer viz. the unbloody Sacrifice as it was anciently call'd the commemorative Sacrifice of the death of Christ which does as really and truly shew forth the death of Christ as those Sacrifices under the Law did foreshew it and in respect of this Sacrifice of the Eucharist the Ancients have usually call'd those that offer it up Priests And if Melchisedeck was called a Priest as he is often by S. Paul to the Hebrews who yet had no other Offering or Sacrifice that we read of but that of Bread and Wine Gen. 14. He brought forth Bread and Wine and or for the Hebrew word bears both he was a Priest that is this act of his was an act of Priesthood for so must it be referred he brought forth Bread and Wine for he was a Priest And not thus and he was a Priest and blessed Abraham for both in the Hebrew and Greek there is a Full point after these words and or for he was a Priest If I say Melchisedeck be frequently and truly call'd a Priest who had no other Offering that we read of but Bread and Wine why may not they whose Office is to bless the people as Melchisedeck did and besides that to offer that holy Bread and Wine the Body and Blood of Christ of which his Bread and wine at the most was but a type be as truly and without offence called Priests also If it be again objected that the word Priest is a Jewish name and therefore not to be used by Christians 1. It is answered first that not every thing that was Jewish is become unlawful for Christians to use I find indeed that those things amongst the Jews that were shadows of things to come are abolished now that Christ is come Col. 2. 16 17. and therefore to use them as still necessary and obliging to performance is unlawful under the Gospel for it is virtually to deny Christ to be come Gal. 5. 3. An entangling our selves again in the yoke of bondage from which Christ hath set us free Col. 2. And therefore S. Paul tells the Colossians there that he was afraid of them for their superstitious observation of Sabbaths which were shadows of things to come and in that Chapter to the Galat. he does denounce damnation to them that entangle themselves again in that yoke of bondage v. 2 But that other things rites or usages of the Jews which were no such shadows should be unlawful to Christians if they were used without such an opinion of necessity as we formerly spake of I cannot perswade my self can ever be proved by either direct Scripture or necessary inference
turning of our bodies towards a more honourable place may mind us of the great honour and majesty of the person we speak to And this reason S. Augustine gives of the Churches ancient custom of turning to the East in their publick prayers because the East is the most honourable part of the World being the Region of Light whence the glorious Sun arises Aug. l. 2. de Ser. Dom. in Monte c. 5. That this was the constant practice of the Church to turn toward the East in her publick prayers may sufficiently appear by S. Augustin in the place last cited where he sayes Cum ad orationes stamus ad Orientem Convertimur When we stand at our prayers we turn towards the East And by Epiphan l. 1. haer 19. c. 19. who there detests the madness of the Impostor Elzaeus because that amongst other things he forbad praying toward the East And the Church of England who professes to conform to the ancient practices as far as conveniently she can as may be seen in many passages of her Canons and other places did observe the same custom in her prayers as appears by the placing of the Desk for the Prayer-book above mentioned looking that way and as may be collected from this Rubrick which directs the Priest in the reading of the Lessons to turn to the people which supposes him at prayer and the Psalms to look quite another way namely as in reason may be concluded that way which the Catholick Church uses to do for divers reasons and amongst other for that which S. Augustine hath given because That was the most worthy part of the World and therefore most fit to be lookt to when we come to worship God in the Beauty of Holiness Again another reason may be given of turning from the people towards the upper end of the Chancel in our Prayers because it is fit in our prayers to look towards that part of the Church or Chancel which is the highest and chief and where God affords his most gracious and mysterious presence and that is the holy Table and Altar which anciently was placed towards the upper or East end of the Chaâ—cel This is the highest part of the Chancel set apart to the highest of Religious Services the consecration and distribution of the holy Eucharist here is exhibited the most gracious and mysterious presence of God that in this life we are capable of the presence of his most holy Body and Blood And therefore the Altar was usually call'd the Tabernacle of Gods Glory His Chair of State the Throne of God the Type of Heaven Heaven it self As therefore the Jews in their Prayers lookt towards the principal part of the Temple the Mercy-Seat Psal. 28. 2. So the Christians in their prayers turned towards the principal part of the Church the Altar of which the Mercy-Seat is but a type And as our Lord hath taught us in his Prayer to look up towards Heaven when we pray saying Our Father which art in Heaven not as if God were there confin'd for he is every where in Earth as well as in Heaven but because Heaven is his Throne whereas Earth is but his Foot-stool so holy Church by her practice teaches us in our publick and solemn prayers to turn and look not towards the inferior and lower parts of the Footstool but towards that part of the Church which most nearly resembles Heaven the holy Table or Altar Correspondent to this practice was the manner of the Jews of old for at the reading of the Law and other Scriptures he that did Minister turned his face to the people but he who read the prayers turned his back to the people and his face to the Ark. Mr. THORNDYKE of Relig. Assem pag. 231. For the choice of these Lessons and their Order holy Church observes a several course For the Ordinary Morning and Evening prayers she observes only this to begin at the beginning of the year with Genesis for the first Lesson and S. Matthew for the Second in the Morning and Genesis again for the First and S. Paul to the Romans for the Second Lesson at Even and so continues on till the Books be read over but yet leaving out some Chapters either such as have been read already upon which account she omits the Chronicles being for the most part the same with the book of Kings which hath been read already and some particular Chapters in some other Books having been the same for the most part read either in the same book or some other or else such as are full of Genealogies or some other matter which holy Church counts less profitable for ordinary hearers Only in this she alters the order of the books not reading the prophet Esay till all the rest of the books be done Because the Prophet Esay being the most Evangelical Prophet most plainly prophesying of Christ is reserved to be read a little before ADVENT For Sundayes somewhat another course is observed for then Genesis is begun to be read upon Septuagesima Sunday because then begins the holy time of penance and mortification to which Genesis is thought to suit best because that treats of our misery by the fall of Adam and of Gods severe judgment upon the world for sin Then we read forward the books as they lye in order yet not all the books but only some choice Lessons out of them And if any Sunday be as they call it a priviledged day that is if it hath the history of it expressed in Scripture such as Easter Whit sunday c. then there are peculiar and proper Lessons appointed for it For Saints dayes we observe another order for upon them except such of them as are especially recorded in Scripture and have proper Lessons the Church appoints Chapters out of the moral books such as Proverbs Ecclesiastes Ecclesiasticus and Wisdom for first Lessons being excellent instructions of life and conversation and so fit to be read upon the daies of holy Saints whose exemplary lives and deaths are the cause of the Churches Solemn Commemoration of them and Commendation of them to us And though some of these books be not in the strictest sense Canonical yet I see no reason but that they may be read publickly in the Church with profit and more safety than Sermons can be ordinarily preacht there For certainly Sermons are but humane Compositions and many of them not so wholsome matter as these which have been viewed and allowed by the judgment of the Church for many ages past to be Ecclesiastical and good nearest to divine of any writings If it be thought dangerous to read them after the same manner and order that Canonical Scripture is read lest perhaps by this means they should grow into the same credit with Canonical It is answered that many Churches have thought it no great hurt if they should but our Church hath sufficiently secured us against that danger whatsoever it be by setting different marks upon them
In the faith and fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come hither or as our Liturgy saies draw near the people Answer Amen Amen Amen Blessed be he that comes in the Name of the Lord and so come and receive in both kinds Every Parishioner shall communicate at the least three times in the year whereof Easter to be one Rubr. last after the Communion In the Primitive Church while Christians continued in their strength of Faith and Devotion they did communicate every day This custome continued in Africa till S. Cyprians time Orat. Dom. We daily receive the Eucharist for to be our food of salvation And after him till S. Augustines time Ep. 23. ad Bonifac. Insomuch as these words in our Lords Prayer Give us this day our daily bread they interpreted of the Eucharist as being daily to be celebrated But afterward when charity grew cold and devotion faint the custome grew faint withal and within a small time began to be left by little and little and some upon one pretence and some upon another would communicate but once a week In the East-Church they grew to a worse custome betimes which in after Ages came into the Latin Churches too They fell from every day to Sundaies and Holy daies only and from thence to once a year and no oftner S. Ambr. is cited for the proof of this De Sacram. l. 4. c. 4. But this wicked custome of receiving the Eucharist but once a year was but of some Greeks in the East saies S. Ambrose there which cannot properly be understood of any but the Diocess as it was anciently called or Patriarchate of Antioch For though the Eastern Empire whereof Constantinople was the Metropolis contained many Provinces yet the Eastern Church or Greeks in the East were properly those of Antioch Theodor. Hist. 1.5 c. 9. And possibly some of these might be so supine as hath been observed but of the Greeks in general no such careless custome can be affirmed for S. Chrysost. tells us that in his time in every meeting or congregation of the Church the healthful mysteries of the Eucharist are celebrated Hom. 26. in Matth. In regard of this neglect after-Councels did as the Church of England make Canons that if men could be got to receive it no oftner yet they should be forc'd to receive it at least three times in the year Christmas Easter and Whitsontide Nor was he to be reckoned amongst good Catholick Christians that did not receive at those feasts Conc. Agat c. 18. Eliber c. 81. as they are cited by Gratian. de Consor dis 2. Three times a year at the least they were to receive whereof Easter to be one and good reason For when Christ our Passeover was Sacrificed for us then of all times let us keep a Feast with this holy banquet 1 Cor. 5. 7. These Canons were made for the Laity but for those of the Clergy that lived in Cathedral and Collegiate Churches where there were enough of themselves to make a sufficient company to receive the Sacrament they were bound to receive much oftner every day Edw. 6. Liturg. every Sunday at the least Rubr. 4. after the Communion Thus we see holy Church her care to bring all her Children Clergy and Laity to the heavenly banquet of the body and blood of Christ she invites all to a frequent and due receiving of this holy Sacrament in most passionate and kind manner in that most excellent exhortation next after the prayer for the Catholick Church militant here on earth An exhortation fit to be read weekly by the Priest and seriously considered daily by all the people In which holy Church one while exhorts us by the mercies and bowels of Christ to come to this holy feast another while terrifies us by the indignation of God against those that despise his so great love and refuse to come she sends her Ministers as the man in the Gospel S. Luke 14. to tell them all things are ready◠and to bid them in the Name of God to call them in Christ's behalf to exhort them as they love their own salvation to come to this holy Supper and those that notwithstanding all this bidding shall go about to make excuses because they had bought a Farm or would try their yoke of Oxen or because they were married holy Church by her Canons and Laws endeavours to compel to come in at least three times in the year And it were to be wished that all those that despise the Churches passionate exhortations and contemn her wholsome Canons and commands in this particular would seriously at last think of that dreadful sentence of our Lord upon those that still refuse so great mercy I say unto you that none of those men which were bidden shall taste of my Supper S. Luke 14. 24. None of those that are thus bidden by Christ and his Church to his holy Supper the holy Communion and shall refuse to come shall ever taste of his great Supper hereafter or eat and drink with him at his Table in his Kingdom S. Luke c. 22. 29. If any of the Bread and Wine remain the Curate shall have it to his own use Rubr. 5. after the Communion Service That is if it were not consecrated for if it be consecrated it is all to be spent with fear and reverence by the Communicants in the Church Gratian de Consecr dist 2. c. 23. Tribus Concil Constant. Resp. ad Qu. 5. Monachon apud Balsam Theophil Alexand cap. 7. Part 4. After all have received we say the LORDS PRAYER according to ancient Custome Ambr. l. 5. de Sacram. c. 4. The people are to repeat every Petition after the Priest Rubr. If the Church did ever devise a thing fit and convenient what more than this That when together we have all received those heavenly Mysteries wherein Christ imparts himself to us and gives visible testification of our blessed Communion with him we should in hatred of all Heresies Factions and Schisms declaredly approve our selves united as Brethren in one by offering up with all our hearts and tongues that most effectual prayer Our Father c. In which we profess our selves Sons of the same Father and in which we pray for Gods pardon no otherwise than as we forgive them that trespass c. For which cause Communicants have ever used it and we at that time do shew we use yea every syllable of it as Communicants saying it together with one consent and voice This done the Priest offers up the Sacrifice of the holy Eucharist or the Sacrifice of praise and thanksgiving for the whole Church as in all old Liturgies it is appointed and together with that is offered up that most acceptable Sacrifice of our selves souls and bodies devoted to Gods service Of which see Rom. 12. and S. Aug. de Civit. Dei l. 10. c. 6. Then we say or sing the Angelical Hymn GLORY BE TO GOD ON HIGH c. wherein the Ecclesiastical Hierarchy does admirably
were received to the Churches prayers but if those should fall into danger of death the ancient Canon shall be observed saith this Canon in the beginning that they shall be admitted notwithstanding the former Canon to the last Viaticum the reason is given in the later part of this Canon Because that to every one whatsoever that shall in danger of death desire the Eucharist it shall be given to him if he be found fit to receive it This could be no reason of the former part of the Canon namely of giving the last viaticum to penitents in danger of death unless that Viaticum and the Eucharist here be all one To that which may be objected that this Viaticum cannot be the same with the Eucharist mentioned in the last part of the Canon because this Viaticum here is allowed to persons in danger of death without any examination but the Eucharist is granted to persons in the same danger with this exception if the Bishop after examination shall find him fit It may be answered that notwithstanding this the Viaticum and the Eucharist may be all one for the Canon in the first part where it allows it to persons in necessity without examination speaks only of penitents who had already undergone the examination and had received their penance and submitted to the Churches discipline and so professed themselves truly penitents and were in such necessity desiring the Eucharist in the judgment of charity supposed fit to receive it though the Church denied the same to them when there was no such necessity for the maintenance of holy discipline and in terror of offendors But generaliter de quolibet for every one that should desire it before he had given testimony of his repentance there could not be sufficient ground of charity to believe so well and therefore they were to be examined by the Bishop or some others by his appointment So then I think the Canon may be interpreted thus of the holy Communion without any contradiction and that it ought to be so understood may I think be concluded by these Testimonies following Con. Ilerd c. 5. Const. Leon. 17. And most clearly by S. Cyprian Ep. 54. After consultation we have determined that those that have fal◠in time of persecution and have defiled themselves with unlawful Sacrifices should do full penance yet if they were dangerously sick they should be received to peace For divine clemency does not suffer the Church to be shut against them that knock nor the succour of saving hope to be denied to those that mourn and beg it nor to send them out of the World without peace and the Communion This is exactly agreeable to that Canon of Nice What Communion that was he tells us soon after that it was not only Absolution but the holy Eucharist besides as appears by that which follows Formerly we made this rule That penitents unless in time of extream sickness should not receive the Communion And this rule was good while the Church was in peace and quiet but now in time of persecution not only to the sick but to the healthful peace is necessary not only to the dying but to the living the Communion is to be given that those whom we perswade to fight manfully under Christs Banner and to resist even to blood may not be left naked and unarmed but be defended with the protection of the body and blood of Christ which for this cause was instituted that it might be a strength and defence to them that receive it how shall we teach them to shed their blood for Christ if we deny them Christs blood to strengthen them Or how shall we fit them for the cup of Martyrdom if we do not admit them to the Communion of the Cup of the Lord Upon this very ground was it provided that all dying men might have the holy Sacrament of the Eucharist the great defence in that dangerous hour when the Devil is doing his worst and last Agreeable to this of S. Cyprian is the 76. Canon of the 4. Carth. Coune He that in time of sickness desires penance if happily while the Priest is coming to him he falls dumb or into a phrensie let them that heard his desire bear witness to it and let him receive penance and if he be like to die speedily Let him be reconciled by imposition of hands and let the Eucharist be put into his mouth If he recovers let him be acquainted with what was done by the former witnesses and be subject to the known laws of Penance And those penitents which in their sickness received the Viaticum of the Eucharist let them not think themselves absolved without imposition of hands if they shall recover c. 78. Car. 4. And the Coun. of Orange c. 3. saies the same They that after penance set them are ready to depart out of this life it hath pleased the Synod to give them the Communion without the reconciliatory Imposition of hands Which suffices for the reconciling of a dying man according to the definition of the Fathers who fitly call'd the Communion a Viaticum But if they recover let them stand in the rank of penitents that by shewing the necessary fruits of penance they may be received to the Canonical Communion by the reconciliatory Imposition of hands It will not be amiss for the clearer understanding of all passages in these Canons to consider the Church her discipline in this particular Holy Church for preserving of holy discipline and deterring men from sin did appoint for wasting sins such as Adultery Murder Idolatry and the like severe penance for three or four six or seven years more or less according to the quantity and quality of the offence In the Greek Church they had several degrees of penance to be gone through in this set time 1. First they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lugentes Mourners standing without the Church Porch they were to beg of all the faithful that entred into the Church to pray for them in this degree they continued a year or more according as their crime deserved 2. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Audiente8 Hearers these might come into the Church Porch into a place call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferula so called because those that stood there were subjected to the Churches censure of Ferula where they might stand and hear the Scriptures read and Sermons but were not admitted to joyn with the Church in her prayers 3. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substernentes the prostrate as we may say so called because they were all to prostrate themselves upon their faces and so continued till the Bishop said certain prayers over them and laid his hands upon them They might be present at Sermon and the first Service of the Catechumens and then go out Laodic Con. 19. apud Nicolin these were admitted into the Nave of the Church and to stand behind the Pulpit 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consistents they might stay after
5. 14. Is any sick let him send for the Elders or Priests of the Church to pray over him and the prayer of faith shall save the sick But if he fails of that bodily cure by these means yet he may be sure to obtain remission of sins by their means If he hath committed sins they shall be forgiven him ver 15. by the benefit of absolution so the words import For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins being a feminine plural seems not to agree with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be forgiven of the singular number and therefore this word more properly seems to be rendred impersonally thus If he hath committed sins pardon or absolution shall be given him and so by this means the sick person shall be sure if not to save his body yet at least to save his soul. There was an ancient Canon which that it might be truly practised and observed it must be the wish of all good men It is Can. 7. Con. Aurelian 5. ut qui pro quibuscunque culpis in carceribus deputantur ab Archidiacono seu à Praeposito Eccles. diebus singulis Dominicis requirantur at necessitas vinctorum secundum praeceptum divinum misericorditer sublevetur That all prisoners for what crime soever shall be call'd for and visited by the Archdeacon or Bishop of the Church every Lords day that the necessities bodily and ghostly of the prisoners according to Gods command may be mercifully relieved The neglect of which duty how dangerous it is we may read S. Mat. 25 43. Go ye cursed for I was sick and in prison and ye visited me not The Rubrick at the Communion of the sick directs the Priest to deliver the Communion to the sick but does not there set down how much of the Communion-Service shall be used at the delivering of the Communion to the sick and therefore seems to me to refer us to former directions in times past Now the direction formerly was this If the same day that the sick is to receive the Communinn there be a celebration of the holy Communion in the Church then shall the Priest reserve at the open Communion so much of the Sacrament of the body and blood as shall serve the sick person and so many as shall communicate with him And as soon as he may conveniently after the open Communion ended in the Church shall go and minister the same first to them that are appointed to communicate with the sick if there be any and last of all to the sick But before the Curate distribute the holy Communion the appointed general Confession in the Communion-Service must be made in the name of the Communicants the Curate adding the Absolution with the comfortable sentences of Scripture following in the open Communion immediately and so proceeding in the Communion-Service to the end of the Consecration and Distribution and after the Communion ended the Collect is to be used which begins Almighty and everliving God we most heartily thank thee c. But if the day wherein the sick person is to receive the Communion be not appointed for the open Communion in the Chruch then upon convenient warning given the Curate shall come and visit the sick person afore noon And cutting off the form of the visitation at the Psalm In thee O Lord shall go straight to the Communion Rubr. 3. Com. of sick that is after he hath said the Collect Epist. and Gosp. there directed he shall go to the Communion-Service K. Edw. 6th 1. BVRIAL THe Priest méeting the Corps at the Church stile shall go before it to the grave saying or singing I am the resurrection and the life This in triumph over death O death where is thy sting O grave where is thy victory thou mayest a while hold the corps but he that is the resurrection and the life will make the dead man live again Therefore thanks be to God who gives this victory through Iesus Christ our Lord. Much after this sort did the Ancients Hieron ep 30. ad Ocean de Fabiola Chrys. Hom. 4. in Hebr. Quid fibi volunt istae lampades tam splendidae nonne sicut athletas mortuos comitamur quid etiam aymni nonne ut Deum glorificemus quod jam coronavit discedentem quod à laboribus liberavit quod liberatum à timore apud se habeat What mean the bright burning torches do we not follow the dead like Champions what mean the Hymns do we not thereby glorifie God for that he hath crowned our departed brother that he hath freed him from labours that he hath him with himself freed from fear All these are expressions of joy whereby we do in a holy valour laugh at death saith Chrys. there And this is Christian-like whereas if we be sad and dejected as men without hope mortem Christi qua mors superata est Calumniamur we disgrace the death of Christ that hath conquered death and Heathens and Atheists will deride us saying how can these contemn death that cannot patiently behold a dead friend talk what you will of the Resurrection when you are out of passion it is no great matter nor perswades much but shew me a man in passion of grief for the loss of his friend playing the Philosopher and triumphantly singing to God for his happy deliverance and I will believe the Resurrection Of so good use are such triumphant hymns at this time and of this sort are the three first When they come to the Grave while the corps is made ready to be laid into the grave the Priest shall say or sing Man that is born of a Woman c. closing with a most devout prayer for grace and assistence in our last hour a prayer very suitable to such a time and such a spectacle before us Then they commit the body to the earth not as a lost and perished carkass but as having in it a seed of eternity in sure and certain hope of the resurrection to eternal life This is to bury it Christianly the hope of the resurrection being the proper hope of Christians Such was the Christians burial of old that it was accounted both an evident argument and presage of the resurrection and an honour done to that body which the Holy Ghost had once made his Temple for the Offices of piety Aug. de Civit. l. 1. c. 13. After follows another Triumphant Hymn Then a Lesson out of S. PAVL to the same purpose Then a Thanksgiving for that our brothers safe delivery out of misery Lastly a Prayer for his and our consummation in Glory and joyful Absolution at the last day By all which prayers praises and holy Lessons and decent solemnities we do glorifie God honour the dead and comfort the living Take away these prayers praises and holy lessons which were ordained to shew at Burials the peculiar hope of the Church of the Resurrection of the dead and in the manner of the dumb funerals what one thing is there whereby the world may
Mat. 5. 23. When thou bringest thy gift to the Altar That precept and direction for Offerings is Evangelical as is proved at large p. 258 in the office for the Communion and if the duty there mentioned be Evangelical then Altars are to be under the Gospel for those gifts are to be offered upon the Altar so that I hope we may go on and call it Altar without offence To return then to the appendices of the Chancel On each side or Wing of the Altar in the Transverse Line which makes the figure of the Cross stand Two Side-Tables The one Mensa propositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-standing Table appointed for the Peoples offerings which the Bishop or Priest there standing received from the people offered upon that Table in their name and blessed and though the oblations there offered were not yet Consecrated yet were they there fitted and prepared for Consecration and were types of the body and bloud of Christ sayes Sym. Thess. The other was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacristae Mensa The Vestry where the holy books and Vestments were laid up and kept by the Deacons who also sat there at the time of the Communion-Service at least as many of them as were necessary to assist the Bishop or Priest in his ministration Thence was the same place call'd also Diaconicum These several places and this furniture some principal and Cathedral Chancels had which I have named not that I think this Rubrick does require them all in every Chancel but because I conceive the knowledge of them may serve to help us in the understanding of some ancient Canons and Ecclesiastical Story But though all Chancels of old had not all these yet every Chancel had even in Rural Churches an Altar for the Consecrating of the holy Eucharist which they always had in high estimation The Ancients says S. Chrysost. would have stoned any one that should have overthrown or pull'd down an Altar Hom. 53. ad pop Antioch S. Gregory Nazianz. commends his Mother for that she never was known to turn her back upon the Altar Orat. 28. in Fun. Patr. And Optat. l. 6. accuses the peevish Donatists of the highest kind of Sacriledge because They broke and removed the Altars of God where the peoples prayers were offered Almighty God was invocated the holy Ghost was petitioned to descend where many received the pledge of eternal life the defence of faith the hope of the Resurrection What is the Altar but the seat of the Body and Bloud of Christ and yet your fury hath either shaken or broken or removed these every of these is crime enough while you lay sacrilegious hands upon a thing so holy If your spite were at us that there were wont to worship God yet wherein had God offended you who was wont to be there call'd upon What had Christ offended you whose Body and Blood at certain times and moments dwelt there In this you have imitated the Iews they laid hands upon Christ on the Cross you have wounded him in his Altars By this doing you are entred into the list of the Sacrilegious You have made your selves of the number of them that Elias complains of 1 Kings 19. Lord they have broken down thine Altars It should have sufficed your madness that you had worried Christs members that you had broken his people so long united into so many Sects and Factions at least you should have spared his Altars So he and much more to the same purpose Many more testimonies to the same purpose might be brought but this may shew sufficiently the respect they had to the Altar First the Epithets they gave it calling it the Divine the Dreadful Altar Secondly their bowing and adoring that way turning their faces that way in their publick prayers as towards the chiefest and highest place of the Church Lastly placing it aloft in all their Churches at the upper end the East For so both Socrates and Niceph. l. 12. c. 34. tell us the Altar was placed Ad Orientem at the East in all Christian Churches except in Antiochia Syriae in Antioch And so they stood at the East in the Church of England till Q. Elizabeths time when some of them were taken down indeed upon what grounds I dispute not but wheresoever the Altars were taken down the holy Tables which is all one were set up in the place where the Altars stood by the Queens Injunctions and so they continued in most Cathedral Churches and so ought to have continued in all for that was injoyned by Queen Elizabeths Injunctions forbidden by no after-Law that I know but rather confirm'd by this Rubr. For the Chancels are to remain as in times past The Divine Service may be said privately WE have seen the reason of the Churches command that the holy Service should be offered up in the Church or Chappel c. But what if a Church cannot be had to say our Office in shall the Sacrifice of Rest the holy Service be omitted By no means If a Church may not be had The Priest shall say it Privately says the same Rubr. 2. And good reason for Gods worship must not be neglected or omitted for want of a circumstance It is true the Church is the most not convenient place for it and adds much to the beauty of holiness And he that should neglect that decency and despising the Church should offer up the publick worship in private should sin against that Law of God that says Cursed is he that having a better Lamb in his flock offers up to God a worse For God Almighty must be serv'd with the best we have otherwise we despise him He that can have a Church and will offer up the holy service in a worse place let him fear that curse but if a Church cannot be had let him not fear or omit to offer up the holy Service in a convenient place in private having a desire to the Church looking towards the Temple in prayer 2 Chron. 6. 28. for it will be accepted according to that equitable rule of S. Panl 2 Cor. 8. 12. If there be a willing mind God accepts according to that a man hath and not according to that he hath not Agreeable to this command of holy Church we find it directed in Clem. Constit l. 8. c. 34. If O Bishop or Priest you cannot go to the Church because of Infidels or persecutors gather a congregation in a private house but if you cannot be suffered to meet together no not in a private house Psallat sibi unusquisque Let every man say the Office in private by himself Let every Lay-man say this Mor◠and Even Office his Psalter leaving out that which is peculiar to the Priest Absolution and solemn benediction and let him know that when he prays thus alone he prayes with company because he prayes in the Churches communion the Common prayer and vote of the Church But let not the Priest of all others fail to offer this