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
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 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
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.