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
were practised by the Father in the Christian Church So saies Epiphan haer 80. Irenaeus l. 4. c. 34. By a gift to the King his honour and our affection is shewn therefore our Lord willing us to offer with all simplicity and innocency preached saying When thou bringest thy gift to the altar c. We must therefore offer of our goods to God according as Moses commanded Thou shalt not appear before the Lord empty There are offerings under the Gospel as well as under the Law the kind of offerings is the same Here is all the difference they were offered then by servants now by sons S. Hier. ep ad Heliodor The axe is laid to the root of the tree if I bring not my gift to the Altar nor can I plead poverty since the poor widow hath cast in two mites We should do well to think of this Though oblations be acceptable at any time yet at sometimes they have been thought more necessary as First when the Church is in want Ex. 35. 4 c. Secondly when we have received some signal and eminent blessing from God Psal. 76. When David had recounted the great mercy of God in breaking the bow and the shield of the Churches enemies at the 11. verse he presses this duty Bring presents to him that ought to be feared Thirdly at our high and solemn Festivals Deut. 16. 16. Three times in the year shall they appear before me and they shall not appear empty Especially when we receive the holy Communion Theodoret Hist. l. 5. c. 17. tells us that it was the ancient custome before the receiving of the holy Sacrament to come into the Quire and offer at the holy Table And surely it becomes not us to be empty-handed when God comes to us full-handed as in that Sacrament he does Next to the OFFERTORY is that excellent PRAYER for the CHVRCH-MILITANT wherein we pray for the Catholick and Apostolick Church For all Christian Kings Princes Governors for the Whole Clergy and people for all in adversity Such a prayer hath S. Chr. in his Liturg a little before the Consecration After which follow some wholsom Exhortations to those that are coming to the holy Communion seriously exhorting the unprepared to forbear So was the custome of old in the Greek Church The Priest admonishes all that are coming to that holy Sacrament driving away the unworthy but inviting the prepared and that with a loud voice and hands lifted up standing aloft where he may be seen and heard of all Chrys. in Heb. hom 9. in Ethic. Those that after these exhortations stay to receive the Church supposing prepared invites to draw near and after their humble confession the Priest or Bishop absolves and comforts them with some choice sentences taken out of holy Scripture After which the Priest saies Lift up your hearts For certainly at that hour when we are to receive the most dreadful Sacrament it is necessary to lift up our hearts to God and not to have them groveling upon the earth for this purpose the Priest exhorts all to leave all cares of this life and domestick thoughts and to have our hearts and minds in heaven upon the lover of mankind The people then answer We lift them up unto the Lord assenting to the Priests admonition And it behoves us all to say it seriously For as we ought alwayes to have our minds in heaven so especially at that hour we should more earnestly endeavour it The Priest goes on Let us give thanks to our Lord God and many thanks we ought to render him that calls and invites such unworthy sinners as we be to so high grace and favour as to eat the Flesh and drink the Bloud of the Son of God The people answer It is meet and right so to do For when we give thanks to God we do a work that is just and of right due to so much bounty Then follow for great daies some proper Prefaces containing the peculiar matter or subject of our thanks that day which are to be said seven daies after Rubr. ibidem except Whitsunday Preface which is to be said but six daies after because Trinity Sunday is the seventh day after which hath a peculiar Preface By this it appears that the Church intends to prorogue and continue these high Feasts several daies even eight daies together if another great Feast comes not within the time which requires a peculiar Service But when we say that the Church would have these high Feasts continued so long it is not so to be understood as if she required an equal observance of those several daies for some of those daies she commands by her Canons and Rubricks Some she seems only to commend to us to be observed some are of a higher festivity some of less The first and the last namely the Octave of the first are usually the chief daies for solemn Assemblies yet every of those daies should be spent in more than ordinary meditation of the blessings of the time and thanksgiving for them according to that which the Lord commanded to the Jews concerning the Feast of Tabernacles Lev. 23. 36. Upon every one of the daies of that Feast an offering was to be made but the first and last were the solemn Convocations The reason of the Churches proroguing and lengthning out these high Feasts for several days is plain The subject matter of these Feasts as namely Christs Birth Resurrection Ascension the sending of the holy Ghost is of so high a nature so nearly concerning our salvation that one day is too little to meditate of them and praise God for them as we ought a bodily deliverance may justly require a day of thanksgiving and joy but the deliverance of the soul by the blessings commemorated on those times deserve a much longer Feast It were injurious to good Christian souls to have their joy and thankfulness for such mercies confined to a day therefore holy Church upon the times when these unspeakable blessings were wrought for us by her most seasonable commands and counsels here invites us to fill our hearts with joy and thankfulness and let them overflow eight daies together See above of the Continuation of great Solemnities pag. 128. 174. 180. and of the service of Octaves p. 178. But two Quaeries here may be fit to be satisfied First why eight dayes are allowed to those high Feasts rather than another number For which the reasons given are divers one is from the example which Almighty God sets us commanding his people the Jews to keep their great Feasts some of them seven daies and one namely the Feast of Tabernacles eight daies Lev. 23. If the Jews were to keep their Feasts so long by a daily Burnt-offering which were but as types of the Christians great Feasts the Christians ought by no means to come short of them but offer up to God as long daily hearty thanksgivings presenting our selves souls and bodies a reasonable holy and lively Sacrifice
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
commanded them to be brought to him he rebuked those that would have kept them from him he embraced them in his arms and blessed them which are all plain arguments that he will receive them when they are brought to him Yea and that he will so far embrace them as to receive them to eternal life if they be brought to him is plain by his own words in that Gospel Suffer little children to come unto me for to such and therefore to themselves for Quod in uno similium valet valebit in altero what belongs to others because they are such as children are must needs belong to the children belongeth the kingdom of God Since then they be capable of the Kingdom of heaven and there is no ordinary way for them to the Kingdom of heaven but by a new and second birth of Water and the Holy Ghost that is Baptism Doubt ye not but that He who exprest so much love to them as is mentioned in the Gospel will favourably receive the present infant to baptism and gratiously accept our charitable work in bringing it to him Thus holy Church concludes out of Scripture according to the practice and doctrine of the Catholick Church CYPRIAN tells us that no Infant is to be hindred from baptism Ep. 59. This was the sentence of that Council Anno Dom. 246. and this was no new decree but fides Ecclesiae firmissima the most established faith of the Church AVG. ep 28. ad Hieron Haec sententia olim in Ecclesia Catholica summa authoritate fundata est This definition was long before S. Cyprian settled in the Catholick Church by the highest Authority AVG. de verb. Apost Ser. 14. Let no man whisper to you any strange doctrines This the Church always had always held this she received from our forefathers and this she holds constantly to the end And Quicunque parvulos recentes ab uteris matrum baptizandos negat Anathema sit saith the COVNC of Milevis c. 2. being the CXth in the African Code That Council pronounced Anathema to any that shall deny the baptism of Infants And that Counc is confirmed by the fourth and sixth GENERAL COVNCILS Next follows a Thanksgiving for our Baptism which we are put in mind of by this occasion with an excellent prayer for our selves and the Infants before us that we may walk worthy of baptism and they be accepted to it graciously Then shall the Priest demand of the Godfathers c. These questions Dost thou forsake c. This Form of interrogating the Godfathers in the name of the child is very Ancient and Reasonable For the Antiquity of it see S. Chrys. in Psal. 14. Adducit quisquam infantem ubera sugentem ut baptizetur statim sacerdos exigit ab infirma aetate pacta conventa assensiones minoris aetate fide jussoreâ—â—â—ccipit susceptorem interrogat an renunciat Satanae The sucking Infant is brought to baptism The Priest exacts of that Infant covenants contracts and agreements and accepting of the Godfather in the Infants stead he asks whether he does forsake the Devil c. Cyprian ep 7. We renounc'd the world when we were baptized and their form of abrenunciation was much like ours as you may see Salvian l. 6. Aug. Ep. 23. and Cyril Cat. Mist. 1. Where you may see at large the ancient Form and Manner of Abrenunciations First you entred into the Church Porch the place of the Font or Baptistery and standing towards the West you heard it commanded you that with hands stretched out you should renounce the Devil as if he were there present It behoves you to know that a Type or Sign of this you have in the Old Testament When Pharaoh the most bitter and cruel Tyrant oppressed the free people of the Jews God sent Moses to deliver them from the grievous servitude of the Egyptians the posts of the doors were anointed with the blood of the Lamb that the destroying Angel might pass by the houses which had that sign of blood and the people were delivered beyond expectation But after that the Enemy saw them delivered and the Red sea divided he followed and pursued them and was over-whelmed with the waves of the Sea Pass we from the Figure to the Truth there was Moses sent by God into Egypt here Christ is sent into the world he to deliver the people oppressed by Pharaoh Christ to deliver the Devils captives there the blood of the Lamb turn'd away the Destroyer here the blood of the immaculate Lamb Christ Jesus is the defence against the Devil That Tyrant followed our Fathers to the Red Sea this impudent Prince of wickedness the Devil follows there even to the waters of Salvation he was drowned in the Sea this is stifled in the waters of Life Hear now what with a beck of the hand is said to the Devil as present I renounce thee Satan It is worth the while to explain why you stand to the West when you say this The sun-set is the place of darkness and the Devil is the Prince of darkness and therefore in token of this ye renounce the Prince of darkness looking towards the West I renounce thee Satan thou cruel Tyrant I fear thy force no more for Christ hath dissolved the power of darkness I renounce thee subtle Serpent who under the shew of friendship actest all thy villany Then he adds and all thy works Those are sins of all sorts which you must of necessity renounce And this you must not be ignorant of that whatsoever thou sayest in that dreadful hour is written down in Gods book and shall be accounted for After this you say And all his pomp all vain shews from which holy David prayes to be delivered Turn away mine eyes lest they behold vanity Psal. 119. and all thy worship all Idolatry and Superstition all Magick and Southsaying all worship of and prayers to the Devil Take heed therefore of all these things which thou hast renounced For if after the renunciation of the Devil you fall back again into his captivity he will be a more cruel Master than before the last state of that man is worse than the beginning When you have renounced the Devil then the Paradise of God is opened to you which was planted in the East and therefore as a Type of this you are turn'd from the West to the East the Region of light We have seen that it was Ancient And that it is Reasonable we shall perceive if we consider that in baptism we are making or concluding a Covenant the New Covenant of the Gospel in which Covenant Gods part is promises precious promises as S. Peter calls them 2 S. Pet. 1. 4. for performance of which he hath given his word and therefore good reason it is that we also should give our word and promise for performance of conditions on our parts viz. to renounce the Devil and the World and swear fidelity to our LORD In all other Covenants and Contracts it
the rest of the Penitents were gone out and pray with the faithful but not receive the holy Sacrament 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communicants they were received to the participation of Sacraments but were still to weare some marks of penance till by prayers and intreaties they had obtained the full Communion of the Churches favours and honours says Goar in Euch. Graec. These several degrees were poor penitents to go through in the Greek Church and as much affliction in the Latin unless the Bishop should think fit to remit any thing of it before they were fully admitted to the Churches favour but if any of these were desperately sick Holy Church took care that upon their desire they should have the Churches peace by Absolution 4. Carth. c. 78. and 77. and the holy Communion sayes the same Canon and Cypr. Epist. 54. lest they should want that great strengthening and refreshing of their souls in their last and greatest necessity Provided nevertheless that if they should recover then they should resume their several places and degrees of penance they were in before and go through and perfect their task of penance which having done they should receive Vltimam reconciliationem their last and highest reconciliation a favour which was denied to some that had been admitted to the Sacrament of the Eucharist as you may see Con. Vas. 2. c. 2. This last Reconciliation was a solemn Absolution from all the Churches censures and penances by the laying on of the hands of the Bishop and some of his Clergy says Cypr. l. 3. Ep. 14. A Declaration to all the Church that they were received not only to necessary Viatica and assisting such as the former Absolution mentioned 76. Can. 4. Carth. and the holy Sacrament of the Eucharist were which they were permitted to receive in case of necessity but also to all the honour and solemnities and priviledges of the faithful quite free from all brands and marks of penitents They were restored Legitimae Communioni to the Canonical and Legitimate Communion Orang c. 3. they might offer with the faithful and their offerings be received by the Church and they might receive the kiss of peace and all other favours of the Church This that hath been said may help us to understand the true meaning of the so much controverted Canon of Orange before mentioned together with the 78. Can. Carth. 4. Qui recedunt de corpore c. They that after penance received are ready to depart out of this life it hath pleased that they shall be received to the Communion without the Reconciliatory Imposition of hands that is they shall be admitted to the Communion without that last outward solemn Absolution in the Court of the Church which Balsamâ—n rightly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full reconciliation to the Churches honours and dignities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loosening of the Churches censures which those penitents in case of extremity could not receive because as by the Canons appears they were if they recovered to return to their several tasks of penance again till they had fulfilled them It was enough for them to be reconciled to the Altar and Sacrament by the Absolution in foro Coli in Heavens Court The power of which was granted to the Apostles and their Successors S. Iohn 20. Whose sins ye remit c. Which Balsamon calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Absolution from sin and this they were to receive Can. 76. Carth. 4. and after that the holy Eucharist And this says the Canon of Orange was sufficient for a dying mans Reconciliation according to the definition of the Fathers And this the Church of England provides for all dying men that shall desire it And infinitely bound to their Mother for this her care are all true Sons of the Church For thrice happy souls are they who shall have the happiness at their last and greatest extremity worthily to receive the Reconciliation and the holy Communion the Bread of Heaven the Blood of God our Hope our Health our Light our Life For if we shall depart hence guarded with this Sacrifice we shall with much holy boldness ascend to the holy Heavens defended as it were with golden Arms says S. Chrys. We have seen the Churches care to provide all necessaries for sick persons salvation 'T were an happy thing to see in the people an answerable diligence in the use of these Ghostly Offices that they would when they are sick send for the Priest not verbally only to comfort them by rehearsing to them comfortable texts of Scripture whether they belong to them or not which is not to heal the sick but to tell them that they have no need of the spiritual Physician by which means precious souls perish for whom Christ died but to search and examine the state of their souls to shew them their sins to prepare them by ghostly counsel and exercises of penance for absolution and the holy Communion whereby they might indeed find comfort remission of sins and the holy Ghost the Comforter And this should be done while the sick person hath strength and ability to attend and joyn with him in these holy Services There is an excellent Canon to this purpose Decretal l. 5. tit 38. c. 13. By this present Decree we strictly charge and command all Physicians that when they shall be called to sick persons they first of all admonish and perswade them to send for the Physicians of souls that after provision hath been made for the spiritual health of the soul they may the more hopefully proceed to the use of corporal medicine For when the cause is taken away the effect may follow That which chiefly occasioned the making of this good Law was the supine carelesness of some sick persons who never used to call for the Physician of the soul till the Physician of the body had given them over And if the Physician did as his duty was timely admonish them to provide for their souls health they took it for a sentence of death and despair'd of remedy which hastned their end and hindred both the bodily Physician from working any cure upon their body and the ghostly Physician from applying any effectual means to their souls health It is good counsel that Eccles. gives c. 38 9. where we are advised not first to send for the Physician and when we despair of his help and are breathing our last then to send for the Priest when our weakness hath made him useless But first to make our peace with God by ghostly offices of the Priest and then give place to the Physician Which method our Saviour hath taught us also by his method of Cure who when any came to him for bodily cures first cured the soul of sin before he healed the bodily infirmity teaching us that sin is the cause of sickness and that cure first to be lookt after And by thus doing we may possibly save the body without the Physician S. Iames
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.