Bleffed is the Heat of thy Saints, always, now and for ever, and to Ages of Ages, Amen. And the Deacon pours crosswife into the Holy Cup, as much as is fufficient, faying, The Heat of Faith full of the Holy Ghoft. Amen. And fetting by the hot Water, he stands a little at a distance, Come hither, Deacon; And the Deacon approaching makes his low Reverence, asking Pardon. And the Deacon kissing the band that gives it, takes the Holy Bread, Sir, Impart to me the Pretious and Holy Body of our Lord, and God, and Saviour Jefus Chrift. And the Priest faith, To the Sacred Deacon, N. N. is imparted the Pretious, and Holy, and Immaculate Body of our Lord, and God, and Saviour Jefus Chrift, for the Remiffion of his Sins and for Eternal Life. And he (the Deacon) goes away behind the facred Table, bowing his Head, and prays on as the Prieft does, And in like manner the Priest taking one Portion of the Holy Bread, faith, The Pretious and All-holy Body of our Lord, and God, and Saviour Jefus Christ is imparted to me, N. N. Prieft, for the Remiffion of my Sins and for Eternal Life. And bowing down his Head he prays on, faying, O Lord, I believe and confefs. And, Of thy myftical Supper this day. And laft of all this, Lord, let not the partaking of thy Holy Myfteries be to me for Judgment or for Condemnation, but for the healing of Soul and Body. And fo they partake that (Bread) which is in their Hands with fear and all wariness; Then (the Priest) rising up takes with both his Hands the Holy Cup with the Covering, and partakes of it three times; and fo wiping his own lips and (the brim) of the Holy Cup with the Covering, which is in his Hands, be calls the Deacon, faying, Deacon, come hither. And the Prieft Jays, The Servant of God, Deacon N. N. partakes of the Pretious and Holy Blood of our Lord, and God, and Saviour Jefus Chrift for the Remiffion of his Sins and for Eternal Life, Whilft the Deacon communicates the Priest, faith, This hath touched thy Lips, and will take away thy Tranfgreffions, and thoroughly purge thy Sins. Then the Deacon holding the Holy Dish over the Holy Cup, wipes it with the Holy Spunge very carefully; and with Attention and Devotion, covers the Holy Cup with the Covering; and in like manner he puts the Afterisk and Coverings upon the Holy Difh. Then the Priest faith the Prayer of the Eucharist, We thank Thee, O Lord, Thou Lover of Men, and Benefactor of our Souls, because even this prefent day Thou haft counted us worthy of thy Heavenly and and Immortal Mysteries. Direct our Way; ftrengthen us all in thy Fear; protect our Life, fecure our Steps, by the Prayers and Supplications of the Glorious Mother of God and Always-Virgin Mary, and all thy Saints. And fo they open the Door of the Holy Chancel, and the Deacon adoring once takes the Cup with Reverence, and comes to the Door, and lifting up the Holy Cup fhews it to the People Saying, Draw near with the Fear of God, with Faith and Charity. And the Deacon and the Priest return to the Holy Table, and the Priest incenfes it thrice, faying to himself, Be thou exalted, O God, above the Heavens and thy Glory above all the Earth. Then taking the Holy Difh, he fets it upon the Head of the Deacon, and the Deacon taking it with Reverence, looking outwards towards the Door, (but) faying nothing, he goes away to the Prothefis and fets it down. But the Priest adoring and taking the Holy Cup, and returning to the Door, he beholds the People, faying fecretly, Bleffed (be) our God, And aloud, Always, now and forever and to Ages of Ages. Amen., And the Deacon going out and standing in the accustomed place, faith, We partaking rightly (or right up) the Divine, Holy, Spotless, Immortal, Heavenly, and Quickening dreadful Myfteries of Chrift, let us worthily give Thanks unto the Lord. Receive, Save, be Merciful unto us and Preserve us O God, by thy Grace. Let us recommend our felves and one another, and all our Life to Chrift (our) God, begging that every day may be Perfect, Holy, Peaceful and free from Sin. Aloud, For thou art our Sanctification, and to Thee we return the Glory, to the Father, and to the Son, and to the, Holy Ghoft, now and for ever and to Ages of Ages. Let us proceed in Peace. Let us befeech the Lord. The Prayer behind the Pulpit faid with a loud voice by the Priest without the Chancel. O Lord, who blessest those who blefs Thee, and fanctifieft those who believe in Thee, fave thy People and bless thine Inheritance; Preserve the fulness of thy Church, fanctify thofe who love the decent Ornament of thy House; Do thou return Glory to them again by thy divine Power, and forfake us not who hope in Thee; give Peace to thy World, to thy Churches, to the Priests, to our Kings, to the Army, and to all thy People; for every good Gift, and every perfect Gift, is from above, coming down from Thee, the Father of Lights; and to Thee we return Glory, and Thanksgiving, and Worship, to the Father, and to the Son, and to the Holy Ghoft, now and for ever and to Ages of Ages. This (Prayer) being ended, the Priest goes through the Holy Doors, and going to the Prothefis, he faith this prefent Prayer, Thou thy felf, O Chrift our God, being the fulness of the Law and of the Prophets, who haft fulfilled all the Father's difpenfation, fill our Hearts with Joy and Gladness, always, now and for ever, and to Ages of Ages. But the Deacon, he also going in through the North fide, lays up the Holy Things with Fear and all Carefulness, so that not one of the smalleft things D 2 A. B. C. D. E. F. G. H. I A. B. C. A. p.15. things may fall or be neglected; and he washes his Hands in the accustomed place. But the Priest going out gives to the People the Autidorum, The People. Glory and now. The Prieft, The bleffing of the Lord (be) upon you. And a full Difmiffion is made. And going into the Chancel, he puts off his Prieftly robes, faying, Lord now letteft thou, The thrice Holy, And the reft. The Difmiffory. The Ejaculation of the Day. The Hymn to the Virgin Mary. Lord have Mercy, twelve times. Glory, and now. The more precious. And he makes the Difmiffion. And adoring and giving thanks to God for all Things, he goes his way. I CHA P. III. Some Notes upon this Liturgy Attributed to St. Chryfoftom. T would have been a very tedious Thing, and Impertinent to our Purpose, to have Tranflated the whole Liturgy of Chryfoftom; I have taken out only what relates properly to the Communion; by it you will fufficiently fee what a confused, intricate, comical piece of Service this is, and by it gucls at all the reft. It is altogether ufclefs to the common People, not only because it is all in the old School-Greek, but because far the greatest part of it is mumbled over by the Priest and the Deacon; and very little pronounced aloud to as the People may hear it; and that is done very imperfectly, and to them is infignificant and unintelligible. For the Readers better understanding of it, I fall here add thefe following Notes upon the whole, beginning at the Deacon and Priest coming to the Prothefis, or By Altar. His Veftments] These several Garments you may fee, (Tab. 2.) the Deacons xάgion, or Caffock (Fig 9.10.) papiov, or Tippet, (Fig 7.) which lometimes is on one fhoulder, fometimes is on both, fometimes put about him cross-ways, as (Tab. 2. Fig 9. 10.) 'muavingia, Sleeves, which are fastened on to each Elbow under the Sleeves of the Deacons and Pricfts Caffock, and cannot be expreft in the Figure. The Priest hath alfo his cog or Cassock; next his 'rganov or Tippet, which is broader then the Deacons, as you may fee the ends of it, (Tab. 3.) with two Taffels at each end: You may fee the Titus Triumph, Fashion of it exactly in the Embroidure laid by the Heathen Pricfts upon the back of the Bulls as they are led to the Sacrifice. Then his En or Girdle; then his advov or Cloak, like a Petticoat with a hole on the top for to put Head through, and the rest of it hangs down round about him, unlefs when he lifts the forepart of it up upon his Arms, to ufe his hands. See more of this φελώνιον. Not. χ. T. 4, 5. B. p. 15. C. p. 15. his All other Ministers of higher Quality have feveral other Garments of diftinction conformable to their Degrees, from the Deacon to the Patriarch himself; which I fhall here omit as Foreign to our Purpofe. At the putting on of these feveral Robes, the Deacon and Prieft, have particular ejaculations and expreffions which they are to say upon every particular thing as they put it on; which at your leifure you may fee in Goar p. 59. The Prothefis] It is a By-Altar (Tab. 1.) upon which they prepare the Elements of Bread and Wine, before they are carried up to the Holy Table. Sir, give the Blessing] uλoyev fignifies not only to crave a Bieffing from God, upon our Selves or his Creatures; but alfo to afcribe all Bleflednefs to Him, as it is here expounded by what follows, Bleed is our God, or Bleffed be Goar. p. 63. be our God; It is an Expreffion of our Thanks to him. See p. 9. before going. The Oblation] The Greeks at the Sacrament ufe Loaves of common fermented wheaten Bread, made high like our ordinary white Loaf; and marked as appropriated for this peculiar ufe. In the Monafteries at Mount Athos, there are peculiar Ovens and (lay Brothers) Bakers appointed only to make and bake thefe Sacred Loaves; but in other places fome good People bring and offer them for themselves and for their abfent Friends, Living and Dead; and the Prieft particularly recommends them to God in the (Euxn TMñs πpotéσews) Prayer of Propofition (eds nur) where amongst the reft are thefe words, Remem. Euchol. p. 36. ber O thou Good, and thou lover of Men, those who have Offered, and those for whom they did Offer, for I take these words as peculiarly relating to them. For this Prayer is to be faid at the Prothefis, after all the Portions are prepared and fet there, (See Not. v. p. 17. following.) But in St. Bafil's Liturgy you Goar. p. 171. have this (after Chrift, words amongst other fuffrages) μm xúpe &c. Remember, O Lord, those who offer'd to Thee thefe Gifts, and for what things, and by whom, and for whom they have offer'd them, fo that they are there called and accounted fill Gifts. Of old all the Communicants offer'd Bread 7. Dalle de and Wine in order to the Sacrament. And Goar hints the fame out of Eufe. cult. lat. 1.3. bius. From hence every one of these fealed Loaves, offer'd upon the Prothefis; is called (goo.gà as ) an Oblation, or Offering or Prefent. here the Priest takes up one of them in his left hand. (See the Loaf T.2 N.1. The Spear] (See Tab. 2. N. 4. p. 15.) I have often feen it without Cross on the handle. And the c. 2. p. 289. p. 116. 29. Pfal. 40. 7. . p. 15. 2. p.15. The Seal] In the middle of the Loaf on the upperfide is imprinted in a fquare a plain Cross, with IC. XC. NI. KA. in the four Corners between the fides of the long Square and the refpective lines of the Crofs; as (Tab. 2. Fig. 1.) thefe Letters ftand for, inces xpigos vxã, Jefus Chrift overcometh. Goar hath p. 117. made a round Seal; I fuppofe in favour of the Latins round Wafer, as he doth often all along pervert the Greek Cuftoms and bend them to his own; for I do not remember that I ever faw in any place any fuch round Seal used at the Sacrament; and yet he lets fall thefe Words, whether the Seal be round or §. 31. fquare it is always digged and taken up with the Spear, Square; if so, the four fides, in the round Seal, will be left upon the Loaf; which I never faw in any place. Matt, 26. 29. In Remembrance.] Eis áváμvno. The only end of the Inftitution of the p.15. Sacrament is the Remembrance of Chrift Crucify'd, or of his Paffion, according to his own Words, and no farther Myftery is in it; As the Jews Cake at their Pafcha, is in Memory of the Bread of Affliction which their Fathers did eat in the Land of Egypt. Chrift feems to me plainly to have abolished Mark 14. 25. that Traditional Custom of the Jews, and to have inftituted this in its place. This thrice.] the Greeks give this forry reason for this Ceremony, Because there are three compellations there of Chrift, Lord, God, Saviour. I believe at first this fentence was faid but once, and at cach of those three Words, a Crofs was made upon the Seal, but now it is repeated thrice. Lift up the Holy Bread.] He lifts up only the whole Seal, or Square piece in the middle, which is often called ay apr, the Holy Bread, by way of Excellency, it being indeed only Chrift's Portion, as afterwards shall be faid; the rest of the Loaf is either laid by, if there be many more; or used for the feveral, uepides, Portions following, if there be but one Loaf; and the remaining parts of this one Loaf, or of the rest (if there be more) are cut into fmall pieces for the aridwgor, mock Communion, as they now make it, of which more in its proper place. Luk. 22. 15; 16, 17, 18. E. p. 15. 8. p. 15i In this fquare piece, which they dig out, the cruft fide forfooth reprefents the Back, and the crumb fide the Belly of the Myftical Lamb, which (Goar tells us) p. 118. 35, 36. this Seal reprefents; and this explains what follows, the Priest flays it by cutting into the crumb fide or the Myftical Belly; for the Lamb lays on its Back, when you open the Belly. Slays 2. p.15. us fupra. T. Slays it.] The Prieft cuts the Crumb fide cross-wife, but not quite through, that it may be afterwards the more cafily divided; but Goar gives it alto a Myftical meaning, because Christ's Sacrifice was finished on the Cross &c. In all this reprefentation of Chrift's Sacrifice, there is foifted into their present r. E. A. Liturgy abundance of strange Theatrical ftuff, which I find in none of my MSS, many of the prefent Ceremonies are quite left out; the Rubricks all omitted orwith various readings. The fentences that are applied out of Scripture are much the fame in mine. But there is not one word of the continued Dialogue between the Deacon and the Prieft. There is only the fealed picce in the midr. p. 2. dle, taken out and laid in the Dish for Chrift, and it is in one of my MSS. here called To Tρáywvov, the four square piece; but I never met with that Word any where else in this Senfe. There is no other Portion, or piece of Bread, laid by for the V. Mary; neither are there any particular pieces or fcraps laid by in Memory of the Saints and Angels, to form that fanciful Squadron, (in Imitation of the nine Orders of Angels,) following. After the Tgiywvor Or Chrift's Piece is laid by, my MSS. go on continuedly. Then (the Pricft) taking the fecond Oblation, or Loaf, faith, πρεσβείας κύριε τῆς ὑπεραγίας δεσποίνης u, by the Mediations, or Interceffions, O Lord of our Ever-holy Lady, the Mother of God, and Ever virgin Mary; then taking a third Oblation. he faith, τοις πρεσβείαις τῶν τιμίων ἐπερανίων δυνάμεων ἀσωμάτων, by the Mediations of the Honourable, Heavenly, Incorporeal Powers, or Angels, (fo they make them alfo Mediators) of John Baptift, of the Apostles, Prophets, Righteous Men, of the Saints whom (now particularly) we remember; and of all thy Saints, av Tais ineoiaus, through whofe fupplications, O God, regard us; and remember our Kings; and fo forth. All this is done more p. 2. b. briefly then in Goar with only the third Loaf. If there are many Loaves offer'd, he adds at laft Remember, O Lord our God, the Souls of thofe that Of fer'd (them) and of those for whom they Offer'd (them.) I think it is moft Evident that this Liturgy bath, at least in this place been fufficiently patcht and new Model'd fince Chryfoftom's time. all to note the Words buoia a Sacrifice, and bew to Sacrifice which I render to Slay. Surely the Prieft's cutting the Crumb fide of the Tgay and ftabbing it afterward on the right fide when it is turned, cannot be literally a bodily true Sacrifice, but only Symbolical. Why then are thefe words afterwards to be taken in a literal Senfe, as if the real Body of Chrift was at the high Altar truly and daily Sacrificed again and again? Therefore the true Sacrifice of Chrift once Offer'd, is in the whole Service only Spiritually repeated, by our thankful Commemoration of it according to his command. 4. p. 15. 9. p. 15. D. 8. Prov. 9.5. Give me leave here once for On the right Side] Goar confeffeth that the Expofition, which he here gives of all this wild Ceremony out of a nameless Author, is done (merudite) very fillily, and I fuppofc the Reader may think fo too. Wine] The Greek word is vápa, which now by Ecclefiaftical Writers, efpecially in the Sacrament, fignifies Wine. See Du Cange Gloffary in Nápa; the mixing Wine and Water at the Sacrament, in the Primitive Church, was undoubtedly taken from the Eastern Cuftom at Meals, as is abovcfaid. Hence Justin's Toτngion datos x xáμal. Irenæus's, mixtum calicem, Clemens's, Néprata o oil idan, &c. Grotius in Matt. 26. 27. p. 251. For my part I fufpect that the Wine brought of old to the Sacrament, was diluted with Water before it came there; and therefore it was called by the Antients, as well as here, váμa, fluentum, Liquor; and xegua, common Mixture, by Justin; and hence I cannot but think, that the primitive Fathers and Chriftians did not in the least Dream of any Tranfubftantiation, or real change of this Water, as well as Wine, into the very Blood of Chrift; but that they only followed the custom of the Eaft, at Meals, of tempering Wine and Water for Sobriety fake. But the later Greeks, who would explain all the Ceremonies in the Liturgy as being representations of the feveral parts of Chrift's Oeconomy, invented this new Mystery in adding here Water to the Wine, (which 1 fancy of old came diluted thither |