Obrazy na stronie
PDF
ePub

Him, and for all things and purposes for which he hath order'd them to be. And therefore here Thine of Thine is plainly the fame with what Irenæus faith, 1. 4. c. 32. Novi Teftamenti novam oblationem, panem qui ex creatura eft, & calicem qui P. 355. ex creatura, the new Offering or Oblation of the New Teftament, Bread which is of a Creature, and the Cup which is of a Creature, this is plainly, Thine of Thine. So in another place he hath these very words, offerimus quæ 1. 4. c. 34funt ejus, we offer unto him what things are his, and afterwards explains themp. 363. after the words here quoted above. And the Prayer which here immediately follows, yet evinces this Senfe more clearly, for having offer'd thefe material Oblations, Bread and Wine, They offer next, or moreover a rational and unbloody worship, and pray God to fend down his Holy Spirit upon these Gifts, or Oblations, (the Bread and Wine) as well as upon themselves, and fo both of them wanted his farther Benediction alike. If they were now, after the Confecration, Chrift's real Body and Blood, there would have been no need of this. Goar in expounding this, Thine of Thine, fhuffles most miserably: He faith, The fame Gifts are thrice offer'd (as in the Liturgy now p.139. §.134. model'd.) ft. Upon the Prothefis (where remember Chrift's Portion is pierced with the Lance) and according to their mystical Tragedy, Chrift is flain, that is facrificed; I fhould think there once for all was enough. 2dly. They are offer'd when the Elements after the Great Proceffion are fet down upon the Holy Table; for which the Prayer of Offering follows. Chrift all this while is fuppofed not only Dead but laid in the Grave. 3dly. He faith, here they are offered again, where the Priest takes greater courage then he had before. But they are the fame Gifts ftill, that is meer Creatures, else why would he pray for the defcent of God's Spirit upon them, as is before said. See what a trifling Account he there gives for this threefold Offering. But however he hooks in his Tranfubftantiation by this fpecial Glofs, In Sacrificio nec nudus, &c. In the Sacrifice (which as is noted was over long before) neither bare Bread, nor the Body of Christ, fimply speaking, but Bread truly confecrated, and the Body of Christ, covered with the fpecies of Bread, is Sacrificed as the Sacrifice of the whole World. How is it now Sacrificed? there is not one word of it here, or in the words of Confecration; at the Prothefis indeed there is a great deal of stuff to that purpose as is above faid. He had forgot what he had freely faid in expounding the word exλón, where fpeaking of feveral forts of Prayer, he hath thefe Words, Eft quoque aliud Orationis genuus &c. There is also another kind of Prayer by which we implore God not only as a benefactor, but also offer unto him His of His, or we depute a Creature to his Worship, and make our felves at length Holy, or think to receive or derive divine Holiness from Him; this happens, either when we return thanks for benefits, when we dedicate Veffels, Altars, Temples, the Matters or the Elements of the Sacraments, we defire they may be made the Promptuaries or Store-boufes of Grace, and laftly we think to render our felves more Holy by any means, yet by the help of Prayer being added; and fo a Creature deputed not for the use of Man alone, but chiefly for the fervice of God is fanctified by the word of God and Prayer. Here he gives a truer account of this very faying, we offer unto Thee Thine of Thine; that is, we defute thefe Creatures of Thine (Bread and Wine) to thy Worship, and we pray that (by thy Holy Spirit) they may be made Promptuaries or Store-houfes of thy Grace, and that (by partaking of them) we may be render'd more Holy thereby.

Rational Worship] This is refer'd to the whole Service and is meant B. C. p. 23. only Spiritually. In the Prayer before the great Entrance or Proceffion, this Eucholog. p.45. Office of celebrating the Eucharift is called bula, a Sacrifice; the Pricft there Goar. p. 72. owning his commiffion from Chrift, faith that he gave him, ths λatugyinõs τῆς λειτυργικής ταυτης καὶ ἀναιμάκτε θησίας τὴν ἱερεργίαν, the Holy ofice of performing this Minifterial and unbloody Sacrifice; but the word Sacrifice there muft relate to the whole Administration of the Eucharift, and cannot be wrefted to fignify literally,

F

σε

literally, or to justify the abfurd Sacrifice of the Latins, unless you will fay Chrift was before really Sacrificed on the Prothefis; it therefore fignifies the Spiritual Sacrifice of Prayer, Praise and Thanksgiving carried on throughout the whole Office. Accordingly it is here and often afterwards expounded by, xoyim ratgear, a Rational Worship or Service. Surely after the Confecration had been the properest place to have named it a Sacrifice, had it been meant litterally fo in the Prayer above mention'd; but it is called all along no otherwife then a Rational, that is a fpiritual Service. And this is fully exGoar. p.165. plain'd in Bafil's Liturgy in the Prayer after the Prayer of Oblation, poopégeiv ἐν καρδία συντετριμμένη και πνεύματι ταπεινώσεως τὴν λογικ ταυτην λατρείαν ἡμῶν, to offer unto Thee in a broken Heart, and in a spirit of Humility this our rational Worship; for in the words juft before we are told what this Worship is, σ aiver, σ vμvev &c. To praife Thee, to fing hymns to Thee, to bless Thee, to adore Thee, to give thanks to Thee, to glorify Thee; and from this fpiritual Sacrifice the whole Communion is truly called, the Eucharift. Apologeticon So Nazianzen; He deferves not the name of a Pricft, who hath not first prefented himself a Living, Holy, Sacrifice, and who hath not fhewn or demonItrated, λoylu atgelav évágicov, a rational Worship well-pleafing, and who λογικό λατρείαν ευάρεσον, hath not Sacrificed to God a Sacrifice of Praife and a broken Spirit (lù μóvie Dvolar, which only Sacrifice He, who hath given all things, requires of us how hould I dare to offer to him rh έξωθεν, τω των μεγάλων μυτηρίων TUTOV, the outward Sacrifice, the Antitype of the great Myfteries, or to take upon me the habit and name of a Priest before I had Sacrificed, &c. Rom. 12. 1,2. None can explain this λoymlu λargear rational Service better than St. Paul himself hath done it; he plainly makes it the presenting of our Bodies, that is, our Selves, to God with Faith and true Repentance, being transformed by the renewing of our Minds; and this he calls a living Sacrifice, Holy, acceptable to God, our rational Service. And in this Scufe all Christians are called by St. Peter, a Holy Prieft-hood, obliged to offer up spiritual SacriHeb. 13.15. fices, of Praife and Thanksgiving; David tells us how acceptable thefe Pfal.69.31. Spiritual Services were to God, and they are fo ftill by Jefus Chrift. Goar p. 139. 136. mentions this as Melancton's opinion, and thus offers at an answer to it. The principal part, faith he, of divine Worship is an external Sacrifice, to be Rom. 12. 1. performed with an humble Mind and Reflection, (very right, and we pre

in Pantum. p. 38.

1 Pet. 2. 5.

1 Pet. 2.5.

Heb. 7. 27.

C. 9.28.
1 Pct. 3. 18.

Jent our Bodies a living Sacrifice, Holy and Well pleafing unto God, à raPfal. 116. 17. tional Service: We offer broken and contrite Hearts, and the Sacrifice of Pfal.51.17. Thanksgiving and Prayer; we offer both External and Internal Sacrifices of Body and Soul,) and this Sacrifice, faith he, must be the very Body of Chrift the Lord, flain on the Altar of the Cross for the Salvation of Man, (this was done by himself once, and cannot be done again by us; neither can it be proved to have ever been done either by Latins or Greeks; fo that here he meerly begs the Question) and, as he goes on, confecrated on the Altar by an unbloody way, which is offer'd in Memory of his Paffion. If he had proved that Chrift's very Body and Blood are thus confecrated (that is, really made,) and offered upon their Altars, he had done his bufinefs. But we are otherwife taught by Justin Martyr, who (anfwering the Jews, excufing themselves for Tryph.p.345.a. want of offering their Bodily Sacrifices then at Jerufalem, because they faid, their Prayers in their difperfion were now as acceptable) faith, that he indeed himself own'd, that Prayers and Thanfgivings, made by worthy Perfons, are the only Sacrifices which are perfect and well-pleafing unto God, and that Chriftians have learnt to make only thefe, at the remembrance of Chrift's Paffion. In another place he faith, the fine Flower offer'd for Lepers, was a Figure of the Bread of the Eucharift, which Chrift commanded to be made in the remembrance of his Paffion. And there he feems to give the very reafon why the celebration of the Lord's Supper is called the Eucharift, or Thankfgiving, by way of Excellence; because Chrift commanded, with the ufe of the Bread, that we should give thanks to God, both for having Created the World with

Dialog. cum

p. 260. a.

all

all things therein for Man, and for freeing us from all the Evil in which we were fet, and for utterly deftroying Principalities and Powers by him that was made to fuffer by his Counsel. And you will find the general Senfe of these Thanksgivings, scattered up and down in these very Prayers; by which we may conceive, that as to this point, they have not much varied from the ufage in Juftin's time.

Send down thy Holy Spirit] What need is there of this earnest Intreating, Praying, and Befeeching for the defcent of the Holy Ghoft upon the Gifts, as well as upon themselves, if the Gifts after the words of Chrift wanted it not as well as they? Therefore it is first plain, that the Compilers of this Prayer did not believe that the Gifts were Tranfubftantiated by the words of Christ, or that they turn'd it into his very Body and Blood. For it would have been impious to have called for the Spirit upon them, equally with themfelves, nay, after themselves. The Priest and Deacon indeed promised Boldly to one another, the defcent of the Holy Ghoft, and the Power of the most High, and that they should be with them for ever, and it was therefore highly requifite for them to pray earnestly (as they both do here) to God to make it Good. But why should this defcent be upon the Gifts, if they were already Christ himfelf? The Gifts therefore were thought, by the first contrivers of this Prayer, to be still the fame very Bread and Wine, and the Holy Ghost was pray'd to for his affiftance, that by the taking of them in Remembrance of Christ's Passion, (WGE VEVÉ &c.) thus they may be made to every one that receives them to foberness of Mind and Remiffion of Sins, as follows in the next Prayer; though that Prayer is now jumbled a good way off from this. For if you would reduce the words, without the Interruptions which follow, made by the Priest and Deacon, into due frame and order, the Prayer would stand entirely thus; fend down thy Holy Spirit upon us and upon thefe Gifts; create in us a clean Heart, O God, and renew a right Spirit within us; caft us not away from thy Prefence, and take not thy Holy Spirit from us; Thus far they pray for the Spirit upon themfelves) and make this Bread the precious Body of thy Chrift, and what is in this Cup the precious Blood of thy Chrift, changing by thy Holy Spirit, that to all that receive (them) they may be made to Soberness of Mind, to the Remiffion of Sins, to the Communication of thy Holy Spirit, and the reft that follow; here they pray for the Holy Spirit upon the Gifts, that they may by God's Grace be fo changed as to work in the Receivers these bleffed Effects.

D. p. 23.

Now before I come to give an account of this whole Prayer, give me leave to take notice, that although the Latins during my stay in the East, and fince, have boasted that the Greeks did own Tranfubftantiation as well as themselves, yet supposing (what I cannot grant) that the thing it felf was true, yet there is ftill a vast and an irreconcileable difference between the Latins, and thofe Greeks which favour that Opinion, about the Form and Means of effecting it. It is well known that the Latins pofitively affert, that only the Words of our Saviour, this is my Body, this is my Blood &c. pronounced by a lawfull Prieft with a true intention, and the like, immediately does the thing; fo as nothing of the very Substance of either Bread or Wine remains, but only their fenfible Accidents. There are Latins and Greeks, who are well inclin'd to own that the thing is done, yet as pofitively affert that it is not done till the Priest hath added, after Chrift's words, this Prayer to the end of those words, μeтaßaλáv Tậ πvévμani og Tô âyiæ, changing by thy Holy Spirit. For this, not to mention any of the Greek Authors, who upon Record have been Zealous Goar. D. 139. fticklers for this point, I fhall give you here only the very words of a Declara-137. p.140. tion, fubfcribed by fome of the chief in the Greek Church when I was at Con- 139* *. ftantinople, and firmed with that Patriarch's Bulla Aurea, Golden Seal, at the Inftance of the French Embassador, the Marquess of Nointel; which Declaration, (with many other fubfcriptions to the fame purpofe, which were likewife procured up and down by him) was preserved in the Abby of St. Germain at

F 2

Paris

terrible.

offert & receu

1

Paris when I was there 1679. The Embaffador fhew'd me it at his Palace in Pera, with many other Subicriptions, and gave me this Copy himself, with a Tranflation of it alfo in French for his own ufe, because he did not understand Greek ; of which and all the reft I shall speak more fully in a more proper place. It is this. Περὶ δὲ τ Φρικτό μυτηρία τῆς εὐχαρισίας, πιτεύομεν καὶ ὁμολογῶμεν ἀδι, τάκτως, ὅτι τὸ τω σώμα η κυρία ημών Ιησο Χεισοδ πάρεσιν ἀοράτως πραγματική παρεσίᾳ ἐν τῷ μυτηρίῳ· &ν γὰρ τῷ εἰπεῖν + λειτεργέντα ἱερέα με τὰ κυριακὰ λόγια, Ποίησον ἢ μὲν ἄρτον τ τον τίμιον σῶμα το Χριςοδ σε, τὸ δὲ ἐν τῷ ποτηρίῳ τέτω τίμιον αἷμα το Χριτος σε μεταβαλὼν τῷ πνεύματί σε τῷ ἁγίῳ, Τότε τῇ ἐνεργείᾳ δ παναγίες πνεύμαλο, καρφυῶς καὶ ἀῤῥήτως ὁ ἃ ἄρτος μεταποιεῖται εἰς αὐτὸ ἐκεῖνο τὸ ἴδιον σῶμα τ σωτής Χειρου πραγματικῶς καὶ ἀληθῶς καὶ κυρίως, ὁ δὲ οἶνος ἐς τὸ ζωηρὸν αἷμα αὐτο αὶ αὐτὸν ὅλον ἢ χειςόν πιστεύομεν εἶναι ἢ προσφέρονται να προσφερόμενον, και προσδεχό μθμον και αναδιδόμθμον ἅπαξ ἅπασι καὶ ὁλόκληρον ἀπαθὼς ἐσθιόμενον· οἱ μιλὺ ἀξίως με ταλα βόντες αὐτῷ ζωοποιῦνται ενώμενοι αὐτῷ τῷ Χειτῷ, οἱ δὲ ἀναξίως κατακρίνονται είς ὄλεθρον ῥίπλωσιν ἑαυτοῦς. ὅπερ μυσήριον καὶ λατρεία ἐπὶ καὶ λέγεται, και θεοπρεπῶς ἐν αὐτῷ λατρεύεται τὸ τεθεωμλίον σῶμα το σωτής Χριτου, και θυσία προσφέρεται ὑπὲρ πάντων *IntheFrench, ὀρθοδόξων χριστιανῶν ζώντων και κεκοιμημένων. Concerning the * dreadful Myflery of the Eucharift we believe, and without doubting confefs, that the Living Body of our Lord Jefus Chrift is prefent invisibly, by a real prefence in the Myftery; for by the Prieft, who celebrates, his faying after the Lord's +Fr. honorable. Words, Make this Bread the precious Body of this Chrift, and that in this Cup the precious Blood of thy Christ changing by thy Holy Spirit, Then by the Power of the Holy Spirit, fupernaturally and ineffably, the Bread is changed into that very proper Body of the Saviour Chrift, Really, and Truly, and Properly; and the Wine into his Living Blood. And we be#French, qui lieve that the fame entire Chrift is both be that offers, and he that is ofoffre & qui eft fered, and he that receives, and he that is diftributed at once to all, and &diftribue. is without fuffering any thing entirely eaten. They alfo who worthily reSce Gear p. 2. ceive him are quickned, being united to Chrift bimfelf, but they who unqui offers offerris affumis worthily, are condemn'd, and caft themfelves into Destruction. Which My&diftribueris ftery both is and is called Worship; and in it, as is worthy of God, is Pffers & offer- worshipped the deifyed Body of the Saviour Chrift, and is offer'd a Sacrifice ris, qui fufcipis for all Orthodox Chriftians quick and dead. The Greeks (or at least fome e impertis. few of them) at the Council of Florence, feem to have been much of the Labb. Conc. fame Opinion, as to this Point; for we find that four of their chief Managers Flor. P.489. in that Council (though they were Perfons who wifh'd well to the Latin Caule, &c.) thus aniwer'd the Pope touching this fame Matter. Ἡμεῖς εἴπομεν, ὅτι ὁμολογῦμεν με την ῥημάτων τέτων τελειδοὺς τὸν θεῖον ἄρτον, και γίνεσθαι σώμα Χεισοδ ἀλλ ̓ ὕπερν, καθῶς καὶ αὐτοὶ λέγετε, Κέλβυσον προσενεχθηναι τὰ δώρα ταῦτα 2/3 χειρὸς ἁγίες ἀγέλει εἰς τὸ ὑπουράνιον σε θυσιατήριον, οὕτω καὶ ἡμεῖς εὐχόμεθα, λέγοντες, Κατελθεῖν τὸ πνεῦμα τὸ ἅγιον ἐφ' ἡμᾶς, καὶ ποιησαι ἐν ἡμῖν ἢ ἄρτον τέτον, τίμιον σώμα Χριςοῦ σε· καὶ τὸ ἐν τῷ ποτηρίῳ τέτω, τίμιον αἷμα το Χεισοδ σε, και μεταβαλεῖν αὐτὰ τῷ πνεύματι αὐτῷ τῷ ἁγίῳ ὅτε γενέος τοῖς μεταλαμβάνεσιν εἰς νίψιν ψυχῆς, εἰς ἄφεσιν ἁμαρτιῶν μὴ γένωνται εἰς κρίμα ἢ εἰς κατάκριμα ἡμῶν. We faid, that we conjefs, that by these words (the words of Chrift the Holy Bread is confecrated, (The Latins to hook in their abfurd Doctrine, render the word as here, moft impudently Tranfubftantiari to be Tranfubftantiated; though a little Not. in Gabr, before they have render'd τελειωθέντων, antificatis, Janlified. R. Simon is Philad.p.25.b. fo ingenuous as to own fuch Verfions to be made, ad mentcm Theologorum, according to the Divines Opinion, that is, thofe of the Roman Sect. Goar is fomething more modeft, and interprets it tranfmutari to be changed, and made the Body of Chrift. But afterwards even as you fay, Command thefe Gifts to be brought by the Hands of a Holy Angel to thy Heavenly Altar above, fo we allo pray, faying, That the Holy Spirit may defcend upon us, and make in us this Bread the precious Body of thy Chrift, and what is in this Cup the precious Blood of thy Chrift, and to change them by his Holy Spirit, that they may be, to those who receive, for the purifying of the Soul, for the Remifion of Sins; that they may not be to our fudgment

p. 164. qui

E. 492.

In the Canon of the Mals.

Antwerp.1631. p. 306.

[ocr errors]
[ocr errors]

P. 145. a.

Conc. Florent

T. 13.

or Condemnation. Now let the Latins make what ufe they can of these Déclarations of the Greeks, it is impoffible to reconcile their Opinions concerning R. Sim. not. in the manner and words which make this Change, be it what it will: The La- Gabr. Philad. tins fay, Chrift's words do it, The prefent Greeks fay, It is done a good while after, Tón, Then, when the Priest hath ended part of the Prayer at, changing by thy Holy Spirit: Nay, a very learned Author hath fhewn at large, id. p. 164. b. that the Latins themfelves cannot agree about this Point; and he cites many p. 147. b. 163. of them, Men of Learning and Renown, who explode the School Opinion, and approve that of the Greeks. Nay, he cites a Bifhop who is fo bold as Id. p. 177. b. to cenfure even two Infallible Popes, Gregory the Great and Innocent the Third, 178. a. for their Opinions about it. So that all the Latin School-Divinity about the Form of Tranfubftantiation, is plainly exploded by the prefent Greek Subfcribers; and as to the Matter they differ not a little; The Greeks (as is well known) ufing always common fermented Bread, the Latins only à fmall unfermented Wafer, and the Greeks after Confecration put hot Water into the Cup, fo that fuppofing the Wine and the firft Water mixt at the Prothesis were p.524. D. Tranfubftantiated into Chrift's very Blood, it is fcurvily dafht with hot Water before the Communicants drink it. Give me leave here to make a Reflection or two upon thefe two Declarations: The prefent Greek Subscribers, though they have not used the word, MT8owos, Tranfubftantiation, yet they may feein to have indced own'd the Thing, by declaring the Elements to be changed into the very proper Body, and living Blood of Chrift, Really, and Truly, and Properly; as likewife we meet with the fame thing in their, Op poronia, Orthodox Confeffion, and other late Writings, (of which more in another place;) But by all this we may fee that thefe Subscribers (for I can by no means fay all the Greeks) are now more debauched, and by Degrees wrought much nearer to the Latins then Thofe in the Council of Florence; for they only faid, that the Bread by the Words of Chrift, Texas, was confecrated and made the Body of Chrift; this is far enough from Tranfubftantiation, or fuch a change as thefe modern Greeks allow; for in a figurative Senfe we say the fame. The Florentine Greeks in their Declaration feem principally to aim at that Point, The compleat manner of the Confecration. However all the Contest in that Council about the Sacrament was managed, a Cons Davis, by T. 13. p. 497. word of Mouth, and what the whole Matter of Difpute was, and the Deter- D. nination of it, is not to be found either in Labbè or Syropulus. We meet sect. 10. with no word tending to Tranfubftantiation; we have, TXT, confecrated, vid. etiam and rewors TS Sugwo, the Confecration of the Gifts, of which the Greek p.163. a. b. Synod would say nothing, ayoles Thu anîñ & teásμal region, being 164. a. b. ignorant of giving any true Decifion of the Matter: By which it is plain p. 497. C. that they were not then acquainted with the Latin Tranfubftantiation. The Cardinals urged that no Union could be made without a Determination of this Point, Tas ieguppias, about the celebrating of the Sacrament. The Emperor would not have it put into the Definition, neither is it there. Again we find all the other Points of Controverfy mention'd, but this not touched. At laft we find two, donáλes, Mafters (whether Greeks or Latins is not there p. 501. D. clearly expreft) taught or afferted before the Pope, that the Lord's Words, aya8o, do fanctify the Bread and, μera, change it into the Body of Chrift, not the Prayers of the Priests; and we read there, that much was faid about it, but nothing was concluded. Now firft, I cannot but imagine, that if the Florentine Greeks had then as thoroughly own'd Tranfubftantiation, as the Modern Subscribers seem to have done, furely it would have been put in the Definition, (where there is not the leaft jot of it,) or they would at leaft have dropt here and there (where fo many Occafions offer'd themselves) fome plain and fully fignificant words to exprefs or at least intimate their Opinion in this Point, and not have been all along fo cautious in ufing those words only, which are above mention'd, none of which imply any fuch Matter. The Latins who have been fo bold as to tranflate day, Tranfubftantiari, me

thinks

R. Simon.

P. 497. B.

P. 500. D.

« PoprzedniaDalej »