P. 46. p. 633. P. 243. on of Sins; and it is remarkable how the Florentine Greeks expreffed it, that the Holy Spirit may make (not abfolutely, but) In us this Bread the Body of Chrift &c. and to change them, (fo as they may have this divine Effect,) that they may be to the Receivers for Purification of Mind, and Remiffion of Sins. So (oínσov) make this Water to be made a fountain of Blessing; And make this Ointment, a special Ointment, a prefervative of Life, an Ointment of the day of the Holy Ghoft, an Ointment of Regeneration, a Royal Garment, a Breaft Plate of Strength, &c. Thefe and the like Phrafes cannot be understood Literally or Substantially (for Water is Water, and the Ointment is in the fame Subftance Ointment ftill) but all is plainly meant of the great and bleffed Effects only, which these things by Prayer are to have upon us. And the Latins themfelves (in Benedictione Fontis, to name no more) in their Bleffing of the Font, and the Waters in it, pray to the very fame Intent. Edit. Ant.1631. The Prieft breathing into the Water, fays, Tu has fimplices aquas, Bless Thou with thy Mouth thefe Plain Waters, that befides the Natural Cleansing, which they can afford to the Bodies, which are to be washed in them, they may also be effectual to the purifying of their Minds; and immediately follows, Let the Virtue of the Holy Spirit defcend into this fulness of the Font, or Fountain, and may it fructify, or replenish, the whole Substance of this Water with the Effect of Regenerating. The Water furely here was never thought to be Tranfubftantiated, though the whole Subftance (which is ftill the fame) be bleft with fuch a Spiritual and Supernatural Effect. And to this very Senfe, the word uera Baλar, Changing, in the Prayer here of Chryfoftom is plainly to be connexed to, we yevéadar, that they may be, or be made, to the Receivers (as is above noted) to Sobernefs of Mind, &c. that is, that they may have this Glorious and fupernatural Effect, which common Bread and Wine in their own Nature cannot have as μeraßanλe Change, must fignify in bleffing the. Salt. For first even the Modern Greeks themselves own that the Gifts are not changed before part of this Prayer is faid, and it would iudeed have been very abfurd to Pray, (roínov opa) make this Bread the Body, if they had thought it were fo before; and that pittifull fhuffle, (of fome of the top fticklers for the Latins,) is perfect Nonfenfe, to wit, that the word Mera Bara, Changing, is the fecond Aorift and fignifies, having Changed already, (that is, at Chrift's words) for I cannot comprehend how this would be Sense, make this Bread the Body, having already changed it into the very Body. And it is worth noting, that in one of the Copies which Goar hath Printed, and in one of my MSS it is plainly, μerakánλ (in the MS. A. 30. present tenfe) now changing them, and the meaning of that change is expreffly fet down in the words following we yee, that they may be to the Receivers &c. For as I have often faid, the firft Compofers made it all one Prayer, and eyeve that they may be, can be refer'd to nothing but oinov, make, going before. P. 97. *Goar reads, ὁ ἱερεὺς κλίνας p. 169. deeft, But I find as great a Buffel made about that Liturgy, which bears the Name of St. Bafil, as if that were plainly made either for or against Transubstantiation. Therefore I will in the next Place fet down the Words in that which most concern this Point, and fee what Senfe they (being fet down after Christ's Words) most plainly bear. I thus find them in a very fair, MS, Role lent me by the Reverend Bishop of Oxford, Dr. Talbot, my very kind Friend, and in a MS. of my own about 600 Years old. σε * Ὁ ἱερεὺς ἐπεύχεται. ” ἐποιήσαμέν τὴν κεφαλὴν εὔο Διὰ τὸ το δέσποτα πανάγιε κι ἡμεῖς οἱ ἁμαρτωλοὶ καὶ ἀνάξιοι δέλοί σε οἱ καταξιωθέντες και μυστικῶς. λειτεργεῖν τῷ ἁγίῳ λειτεργεῖν τῷ ἁγίῳ σε θυσιαστηρίω εν αεὶ τὰς δικαιοσύνας ἡμῶν, ὁ γὰρ InGarden, ἀγαθὸν ἐπὶ ὃ γῆς, ἀλλὰ νὰ τὰ ἐλέη σε καὶ τὸς οἰκτιρμές σε ὃς ἐξέχεας πλεσίως ἐφ ̓ fed tamen ver ἡμᾶς, * θαῤῥοντες προσεγίζομεν τῷ ἁγίῳ σε θυσιατηρίω, κι + προθέντες τὰ ̓Αντίτυπα titur, confiden- ν ἁγία σώματα και αἷμα ο Χριτος σε, τσ8 δεύμεθα καὶ σὲ παρακαλῶμεν ἅγιε ἁγίων, FGoar. Oxf. εὐδοκίᾳ τ σῆς ἀγαθότης, ἐλθεῖν τὸ Πνεῦμά σε τὸ ἅγιον ἐφ' ἡμᾶς καὶ ἐπὶ τὰ προκείμενα προσθέντες, δῶρα ταῦτα καὶ εὐλογῆσαι αὐτὰ καὶ ἁγιάσαι καὶ ἀναδείξαι, tes. Goar deeft. 2 છે Kai « * Καὶ σφραγίζει τὰ ἅγια λέγων, Goar. Τὸν μὲν ἄρτον τότον, αὐτὸ τὸ τίμιον σώμα το κυρίω και Θεῖ καὶ σωτῆς ἐν ἡμῶν Ἰησοῦ ἱερεὺς σφραγίζει Χριστοδο . Ὁ ἱερεὺς τρις τα αλγία fuvaxãs, quod Τὸ δὲ ποτήριον τῦτο, αὐτὸ τὸ τίμιον αἷμα τα κυρία και Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Item Qxf. καὶ Хелой, σε Ὁ μάχον, Αμήν. σε Ὁ ἱερεὺς, Τὸ ἐκχυθὲν ὑπὲρ τῆς τε κόσμε ζωής, σε Ὁ Δάκον, Αμήν. σε † Ὁ ἱερεὺς πάλιν ἐπεύχεται, ἱερεὺς σφραγίζει τρίτον τα αγία Goar. Ἡμᾶς δὲ πάντας τοὺς ἐν ᾗ ἑνὸς ἄρτε και το ποτηρίε μετέχοντας † ἐνῶσαι ἀλλήλους εύχεται. εἰς ἑνὸς πνεύμα ο ἁγία κοινωνίαν, &c. as in Goar. Then after several other Prayers comes the fame Suffrages which you have in Chryfoftom's Liturgy, with fome little Alteration, in thefe Words. Ὑπὲρ των προσκομισθέντων καὶ ἁγιασθέντων τιμίων δώρων. Ὅπως φιλάνθρωπος Θεὸς ἡμῶν * προσδεξάμονος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπὲρ ἐράνιον * Goar and καὶ νοερὸν αὐτῷ θυσιατήριον εἰς ὀσμὴν ἐνωδιάς πνευματικῆς † ἀντικαταπέψοι ἡμῖν τὴν θείαν Tome Printed χάριν καὶ τὴν δωρεάν τ παναγίες πνεύμαλο, τα κυρία δεηθεῦμεν. Rubrick. The Priest goes on Praying. Copies ή προς + Goar and fome Printed vulgar Pro ford. ἀντικα "For this Caufe, O all Holy Lord, even we Sinners, and thy unworthy ay from Then be Signs the Holy's, faying, "This Bread the very precious Body of our Lord, and God, and Sa"viour Jefus Christ, And this Cup the very precious Blood of our Lord, and God, and Saviour Jefus Christ, 66 The Deacon, Amen. The Prieft. Which is fhed for the Life of the Word, The Deacon, Amen. The Priest again goes on Praying, And to unite us all, who partake of one Bread and Cup to one another, into the Fellowship of one Holy Spirit, &c. and fo on as in Goar. Here by the way take good Notice, that after all this, it is faid, we partake of only plain Bread, it being ftill fuch. for ἡμῖν. P. 177. p. 169. Now it is plain by these two MSS, (as likewife by others mention'd in Goar) that all that Dialogue between the Priest and the Deacon which is in the Printed Copies of Bafil's Liturgy, and is in Goar, hath been stuft into it out of Chryfoftom's and other Liturgies. And not only Goar but R. Simon owns all in Apolog this to be a meer patch foifted into the Liturgies by the latter Greeks. Befides P. 146. b. there is no ποίησον τὸν μὲν ἄρτον τῦτον make this Bread the Body &c. no, μετ Tabara, changing by thy Spirit &c. here, and the like. So that I will now confider this Prayer as it was and ought to be entire in it felf, without those Inter de Euch. 1. 2. c. 15. p.200. H.A. 1. 3. c. 34. P. 297. nt fupra. Edit. Morel. p. 163. ruptions in the Printed Copies, or thofe Rubricks which are in thefe MSS, for it is in it felf but one continued Prayer, and the word voals in Goar, feems to have been industriously put into the beginning of the latter part of it, (for the true word voo,) to make it appear as if that were a new diftinct Prayer by it felf; whereas it fhould go on entirely thus, ἐλθεῖν τὸ πνεῦμα καὶ τὰ δῶρα ἐυλογῆσαι καὶ ἁγιάσαι καὶ ἀναδείξαι τὸν μὲν άρτον τῦτον τὸ σῶμα, τὸ δὲ ποτήριον αιμα) ἡμᾶς δὲ ἑνῶσαι &c. The Spirit to come and to Blefs the Gifts and to Sanctifr and to Declare (this Bread the Body, and this Cup the Blood) and to unite us &c. For it is evident that evo, to unite, in the MSS must be Govern'd of πνεῦμα, the Spirit, as the other infinitive moods, ἐλθεῖν, ἐυλογῆσαι, ἁγιάσαι, ἀναSeay, to Come, to Bless, to Sanctify, to Declare, are. In this Prayer then we have first, the Elements plainly called (after the Words of Christ have been pronounced) 'AvTuna, Antitypes, which I have expounded Reprefentatives of Chrift's Body and Blood, according to Goar's own interpretation, (quæ repræfentavit Corpus, the things which reprefent the Body,) that is, the Symbols or Signs of them. Now for the Word, 'ArtituTov, Antitype, Bellarmine rejecting all other explications owns directly, nunquam pro exemplari, fed pro imagine, that it is never taken for an exemplar or an Original, (as fome mentioned by Arcudius would have it) but for an Image of a thing, but fuch a one as comes very near the Original, and inftances in a Man's Face in a Glass, as an Antitype, of the true and real one. Now if the Bread did put on the very outward Lineaments, Proportions, Colour, and other fenfible appearances of Chrift's Body, and the Wine receive the very Colour, Taft, Smell, and other the like fenfible qualities of the Blood, his notion of an Antitype might perhaps in this Cafe pafs, provided he still meant that, notwithstanding all this likeness these Antitypes were no more the real Blood and Body then the reflection in the Glais is the true Face. So when Nazianzen (quoted by Arcudius) calls the Pafchal night from the multitude of Candles, an Antitype of the Starry Firmament, he meant that in fome manner or likeness it only reprefented it, but was far enough from the thing it felf. And fo Germanus in his Theoria calls the Altar or Holy Table αντίτυπον τῇ ἁγία μνήματα the Antitype of the Holy MonuIn Lexicogr. ment or Sepulcher; and enough of other fuch examples there are of this word pallim, Euty taken in this Senfe for a Figure or Reprefentative; but I will add no more but that of St. Paul. Chrift is not enter'd into the Holy places made with hands, which are, avruna, Antitypes, the Figures of the true, but into Heaven it Self. Then furely the Antitype is not the true thing which it reprefents. Arcudius juftly owns that all the Fathers, both Greek and Latin, call the Elements, Symbols, Images, Likenees, Types, Figures, Signs, Notes which reprefent the Body of Chrift, and citing many of them concludes at last in Bellarmine's fenfe, that an Antitype must be taken, pro figura fimili & imagine, for a Figure that is like an Image, and by confequence is fo in this place, but thus it can by no means be the very thing it felf. The Latins are forely put to it to frame an Anfwer to this difficulty, and cannot agree though they have attempted feveral folutions of it; I fhall only take Notice of that of Bellarmin, (to which Arcudius adheres and calls it folidiffima, the most folid,) The Elements are called Antitypes, not only because the fpecies (the outward Appearances) of Bread and Wine are figns of the Blood and Body there really exifting, but also because the very Body and Blood of the Lord, as they are under thofe fpecies, are signs of the fame Body and Blood as they have been on the Cross; for the Eucharift reprefents the Paffion of Chrift. Then according to this, the Paraphrafe or plain Meaning of Bafil's Prayer must be this, Having propofed only the Species, or outward accidents of Bread and Wine, and now really neither Bread nor Wine, as Antitypes or Reprefentatives of Chrift's real Body and Blood there quite concealed, or invifibly couched under thofe accidents; and also that fame Body and Blood, ftill indeed as like Bread and Wine as can be, as Antitypes or Images of the very Body and Blood chius Habert. Heb. 9. 24. 306. P. 299. b. ut fupra P. 201. C. p. 301. b. 303. a. of In of Chrift which were on the Cross, (that is in his own Senfe) wonderfully like indeed, but really no more them than the reflection of a Face in a Glafs is the real or true Face of a Man, we pray Thee, and we beseech Thee, &c. Here I must ufe the words of Arcudius as to another Solution, Hæc in- p. 297. b. geniosè dicta quis negat? Thefe things are very pretty indeed; But if Bellarmine or any Latin does, I must profefs that I do not understand them. this Solution do they not plainly beg the Question, and fuppofe the very Body and Blood to be there really prefent under thefe fpecies, which they can never prove? Next do they not there make that fuppofed Body and Blood meer Antitypes, or Images of the Body and Blood of Chrift at his Passion, that is according to them, very like but by no means the very fame. For this, Bellarmine, and out of him Arcudius, have another whim, to wit, the Inftance ut fuprà of a King himself acting over again on a Stage fome exploit, which he had before performed elsewhere. But before this will do, they must first prove that the fame Chrift himself who fuffered on the Crofs, is really now here to Act his Paffion over again; only faying or fuppofing that it is fo, will not serve their turn; and only feigning that it is really Christ in the dress and guise of a Loaf of Bread and a Cup of Wine will prove but a Fable indeed. Arcudius and the reft, I fuppofe, will readily own that where the Elements P. 299. b. before the words of Chrift are called Antitypes, the word fignifies no more but plain Figures and meer Symbols, why will they then put fuch a forced and monftrous meaning upon it here? One would fufpect that Arcudius, who was Græculus efuriens, a hungry Renegado Greek, pretended only to be Latinized, and fo betray'd their caufe, for otherwife he would not have taken fuch Pains to quote fo many Fathers for calling the Elements only Symbols, and Fi- p. 300. al gures and Antitypes too, even after the words of Chrift, and then offer only this Mysterious Jargon as the the most solid Answer. Marcus Eugenicus and other Greeks do own that 'Artura here fignify nothing but meer Types, because the Elements are fo before the Prayer of Invocations, which according to them make the Confecration and not the words of Christ going before. First this destroys the Latin's Doctrine, and then if the Prayer of Invocation is only to be understood Spiritually (as I have proved) the Elements remain but meer Types ftill. But we shall now fee that by the Antitypes in Bafil's Prayer nothing else could be meant, than the meer Creatures of Bread and Wine which were propofed or offer'd; and that by the words there following, to Bless, Sanctify and Declare. First if Bafil had thought that the Antitypes here had been the real Body and Blood of Chrift, that is, Chrift the beloved Son of God, Himfelf, would he have pray'd and befeeched God that his Spirit Should come and Blefs him? They crave a Bleffing upon Creatures indeed, and only upon fuch Things as want it, according to that, the Lefs is Blessed of the Great Heb. 7.7. Thus we beg a Bleffing from God upon our Food, and thus, in the Euchologion, they often pray God to Blefs themfelves, Perfons, Actions, and Things; fo to Blefs the things Polluted, Wine, Oyle, Hony, any Veffel, fo Goar p. 6ot. Corn, Meal, or any fuch thing. So the place for a new Church, and the 603.610. Cross there fixed. So new Wine, fo any Field, Garden, Vineyard. So the 705. 696. Salt and the like. er. 611. 605. I must fay the fame thing for the next word, Sanctify. It is used again and again in the Euchologion, only to Perfons and Things that want the addition of farther Holiness, Power, Virtue, Help, Efficacy, and the like, (as in the p. 56. examples before cited) or of Purity as in things polluted. So Sanctify a Well, P. 598. 602. a Veffel into which fome unclean thing had fallen. Now I would fain know if Bafil had thought the Antitypes to be indeed Chrift himself, whether he would have dared to have pray'd God by his Spirit to Sanctify Him, as if he, who was without Sin, and was even Sanctity it felf wanted it. He owns indeed in his Prayer, that finful Priefts, through God's Mercies only, dare approach his Altar; but dare they thus pray for his Chrift? Bafil who Hi counted Pf. 109. 7. P. 353. P. 455. counted himself unworthy, without God's Mercy, to do any thing, could not think if he Pray'd thus that he fhould be heard, but rather that Juch a Prayer fhould become Sin. Therefore the Antitypes here are things that wanted this Prayer, this Bleffing, this Sanctification; and therefore they were still no more then the very fame Creatures, plain Bread and Wine, as much after as they were before the words of Christ. The next word is ἀναδείξαι, which I have rendred to Declare, αναδείκνυμι, fignifics in its first plain Senfe, to Demonftrate, Shew, or Declare, and hence it is commonly used in the Defignation or Declaration of a Perfon to fome Office or Honour; or of a Thing to fome peculiar ufe; as when one is declared Emperor or Conful; or a Building made a Temple, by being fo Declared or Dedicated to fome Hero or God; as you may fee feveral examples in Budaus and others. So when a King is proclaimed or Crown'd; when a Roman faid to his Slave, efto liber, be thou free; or an English Monarch fays to one that defires Knighthood, Rife up Sir N. N. The firit (avadéíxvuta) is Declared a King, the next a Freeman, the third a Knight; and in this Senfe also they are commonly faid to be made this or that. The meaning of all this is plainly no more but thus, Kings, Freemen, Knights, are fill the fame Men, their Substance and Effence are ftill the very fame, only a King hath the addition of Supreme Power, a Slave of Liberty, the Knight of Honour which they had not in themselves before. So a building declared a Temple. or as we usually say, turn'd into a Church, is ftill the very fame Building, still of the fame Brick and Stone and the like, but it hath now added to it a new Denomination, a far higher Excellency and Use, it is fet apart only to the fervice of God; and hence it is now called Holy or Sanctified; which eminent Glories and Prerogatives are all wanting in a common Building. And therefore in this latter Senfe, avaderous fignifies to confecrate or fet apart for this or that Holy ufe, as in the former it fignifies to make; but all these Senfes are far enough from meaning any alteration in the Subftance or (according to the modern Greeks) Tranfubftantiation, as I fhall now fhew out of the fame Eucho logion, where the word is often used in the very Senfe which I have given it. ~ Thus in the Examples above cited for the Holy Oil (avádor) declare it a Goar p. 629. Garment of Incorruption, a Seal making Perfect, &c. and in this Sense a little before is (wolnσov) make it a spiritual Ointment, a prefervative of Life, &c. where make it and declare it come to the fame Senfe, Give it thefe Jupernatural and divine Effects, but not Tranfubftantiate it, for it hath the fame natural Effence and Properties ftill: So in the Water of Baptism, as you have (oinov) make it a Fountain of Incorruption, a Prefervative filled with Angelick Power, &c. So in the next Prayer is, (avádačov) declare it a Water of Redemption, &c. by adding to it fuch spiritual Powers: And Goar there rightly tranflates it, renuntia, renounce or declare it. So in the greater Office for the Holy Water, having prayed (vep Tổ yerday) that the Water might be for Health of Soul and Body, and that it might be Water Springing up to Life Eternal, they pray_(uπeρ & άvadex Anvay) that it might be declared a Prefervative against all Enemies, visible and invisible, that is (in both Places) that it may now have fuch a fupernatural Prerogative or di vine Operation. So for the Antimenfium (the Altare Portatile, or Vicarious Altar) (avádor) declare this prefent Altar the Holy of Holy's, that & 836.839. we may offer to Thy Goodness an unbloody Sacrifice, and fo the fame for the real Altar. And it is yet most plainly in this Senfe in the leffer Office for the P. 445. N.B. Holy Water, They pray, that the Lord our God (avadeíl) would declare us Sons and Heirs of His Kingdom by partaking and sprinking of this Water, that is, That by the use of it fuch a blessed Effect might be wrought in And in the fame Senfe this word is very familiar to Bafil, for in this very p. 173. N.B. Liturgy afcribed to Him we read, Receive us all into thy Kingdom (avadeias) having declared us Sons of the Light, and Sons of the Day, that is, having given us this fpiritual Adoption, and fo made us thy Sons. And fo in that P. 649. us. famous |