« PoprzedniaDalej »
1.4. c. 141
Pe 275. H.
famous place, Which of the Saints hath left us in writing the Words of de spirito Sanet. Invocation (éxi tñ venitu) in the Declaration, or Renuntiation, or ConseCration, of the Bread of the Eucharist, and of the Cup of Blessing. Here the word (avádegis) can signify no more then the Declaration, Designation, or meer Confecration of the Euchariftical Bread, and of the Eucharistical Cup. And it is remarkable, that here, and in his Prayer at the Sacrament, the Cúp, and not the Wine, is said to be Blessed, Sanétified, Declared, or Consecrated, or Dedicated; and we are said in the following part of the Prayer, to partake of one Bread and one Cup still, (after the Words of Christ, and the foregoing Consecration) not of one Body and one Blood. Now I can see no reason in the World, why råvadiso) the word which we find so often used, should be taken in a peculiar Sense here in this Prayer at the Sacrament, and not as it is plainly taken in the other Examples before cited; That is, why Declare, Renounce, or Make, This Bread thy Body, thould not be Spiritually understood, as well as, declare this Altar the Holy of Holy's, and the rest. Bellarmine and his Followers notwithstanding all this will have the de Enchar. word here to signify as originally, oftendere, to thew; still to maintain their beloved Tenent, that the Bread was made before by Christ's words, his very Body, and here they only pray to sew it. But what an odd Piece of Sense is this
, To bless, fanétify, and shew this Bread thy Body, or, in his Sense, as thy Body, or being already thy Body; for it cannot be, to be already thy Body for there is no, eivou, to be, exprest; and indeed there is no need of that word in my Interpretation, to blefs, sanctify, and declare (and so to make ) this Bread thy Body - and to unite us who partake of this one Bread, &c. Besides the Absurdity in the other words, if the Bread was already the Body, to bless it, to sanctify it, as is already noted. If the Bread was now really Transubstantiated, and Christ's very Body could in it visibly appear, it might here be desired, to thew it, or to let us see it ; for if it was fo, fensibly once done, all Disputes in that Point would be at an End. Bellarmine at last secs ut suprai down another Glofs, ('Avádzkov) Ostende per effectum falutarem in mentibus nostris, istum Panem Sanctificatum non esse panen vulgarem, fcd Cæleftem Shew by a faving effect in our Minds, that That Bread being fančtified is not vulgar, or cominon, Bread, (according to Irenæus his very Words) but p. 9. Heavenly
. If instead of, oftende, Shew, he had put, declara, declare, it had been the very Senfe which I contend for, and the saving Effects are particuJarly exprest in the following part of the Prayer, to unite us, &c. And thus Dionysius prays to Chrift
, Tbou, O most divine and boly Mystery, revealing, der erschel bieajpieópez le aivispátur, the dark Vails which we cast about Thee, mary@s speiv p. 286. avastixoriri, be Thou clearly declared to us now, and fill tås voega's nueão cafels, our Intelleétual Sights (our Minds) with singular and open Light. Here the Declaration, or Manifestation of Christ, (for I clearly take it to be meant of Him by the foregoing words, ’Inoš owl@googlc ónbóuega, we shall see by Jefits Inlightning us (and in St. James's Liturgy you have almost the very Edit. Par. fame words to God) 1 lay the Declaration is made by this saving Effect ex. 1560. Po 21. prest, to wit, the Illumination of our Minds. And it is plain to me, that Dionysius meant only a figurative Representation of Christ's Passion in the Sacrament, and no sibstantial Change in the Elements, but only an Intellectual and Spiritual one in the Receivers. Hence all along in him you have these p. 189, 193, words, άγαλμα, αινίσματα, εικόνες, σύμβολα, συμβολικώς, νοητα'θεάματα, νοητή 25:23 'Jeweld, voeg troodos; voegots op Bennois, and the like, which I shall not here at large secire, but to return to our purpose. Arcudius sticks to Bellarmin's Interpreta- p.313. Li tion, to Jhew, and expounds it by the Deacon's Shewing with his Horarium, 314. a. the Holy Bread, and both the Holy's, as you have it above in what passes between Him and the Priest in the middle of the Prayer of Chryfoftom's Liturgy. But all that paltry Stuff is not to be found in the two MSS. of Bafil's Liturgy, as is above said ; and therefore I question not but that it hath been there since foisted in out of that which bears the Name of Chryfoftom; and I believe that
Luk. 10. 1.
it hath been even there too patch'd in altogether as impertinently. But in
In relating Gour. p. 168. what Christ did, just before his own Words we have this, Taking the Bread in Mss. into his Holy and Immaculate Hands, xý áradiças ooi to cañ xý matei, cixalgie
shods, cúnovhoos, ansoas, xnérus, and having declared (it) or dedicated it;
Ifrael. The word of God came to him, and so Declared him a Prophet
unto Ifrael. He did no Miracle, 'tis true, but all things that he spake of Mat. 14. 5. Christ were true; and all Ifrael held and counted John as a Prophet. He
was Declared by the Effects. And so in those Words quoted by R. Simon out
Therefore from all this it seems plain to me, that Basil's praying for the Holy
, we may receive worthily, w peegide (in MSS. potenzida as in Goar) a Portion of thy Holy Things. Here is the Effectus Salutaris, Saving Effect above mention’d, which they pray for, by the Holy Spirits declaring the Bread Christ's
Body; and it is plain from this, what Body of Christ they here pray for, not kis Joh. 6. 58. Flesh and Blood, but his Mystical and Spiritual Body whcrcof cvery worthy Receiver is made a Member, and the Florentine Greeks in the latter Words of
Luk. 1. 8.
Luk. 3. 2.
& 21. 26. Not. in Gabr.
Philad. p. 159
their Answer, monocy do údiv, to make in us this Bread, &c. feem to mean the very same thing, as Bessarion also owns. And Dionysius clearly owos the p. 795. F. fame Effect ; speaking of the Eucharist, he faith, doxei gép rear úrysuécor, &c. De eccl. Hier. The design of all God's divine Operations, which we have celebrated in the Hymn of bis Praise, seem to me to be for us ; then instancing in the Preservation of our Life and Being, and in the Reforming of us, and bringing of us to a diviner Condition, and in providing to bring us from the want of Divine Gifts to a pristine State, he adds, xj TAITERE I nuetégway to pocaint, &c. and by a perfect Acceptance of our Things, (our Offerings, and Prayers, and Praises) so graciously give us the most perfect Participation of his own, and hereby to bestow upon us the Communion of God and of Things Divine. And Chryfoftom himself in the words before cited, means no more then a spiritual p. 49. Effect wrought in us, by the words of Christ once spoken by himself: For in the pext Homily wherein the very fame Things (and often in the very fame Words) are treated of, (and therefore both Homilies are Printed by the side of one another, by Sir Hen. Savil) you have these Words: Kai xafámep creiun Ý P. 559. 37. φωνή και λέγεσα, Αυξάνεσθε και πληθύνεσθε και πληρώσαλε τυ γώ, ρημα ήν και εγένετο έργον, ειδιuυαμισα ανθρωπίνω φύσιν ωeός παιδοποιΐαν έτω και αύτη ή φονή και λέγεσα, aliter, ή λεΔια παντός αύξί τη χάριτι τες αξίως μετέκοντας. And as that Voice τohich aid,
γομένη, be fruitful and multiply, and replenish the Earth, was Word, and was made Deed, impowering human Nature for the Getting of Children, so this fame Voice which said (or which was spoken) (viz. This is my Body) always gives Increase of Grace to the worthy Partakers. This is the compleating of the Sacrifice in all its parts, in Declaring the Offerings, the Offerers, the Priests, and the worthy Receivers, all acceptable to God, by the Increase of his Grace and Favour; This is the saving Effect of the whole Performance.
But because the Latins have laid such a mighty stress upon these words of Chrysostom, I cannot leave them without a farther Reflection or two upon them. If Christ had faid, be thou my Body, be thou my Blood, at every Altar; Chry. sostom's application might have then been made much more Accurate and Just, and closer urged to the Latins purpose. For then these Words, (as once those, Increase and Multiply, ) being thus once spoken, might have seem'd as properly said to have Empower'd every Priest
, by Virtue of them to effect this wonderful change. But to think, that only those first words in the Narrative, this is my Body, this is my Blood, spoken in the present Tense, either did Then make that very Bread which was handled, the very fame Body, which handled it; and the same Body which spoke the Words, and which brake the very fame Body, and distributed its pieces to the Disciples, and did it self also
as is generally believed ) receive it and eat of it; or that those words Now only repeated by the Priest can do it; I must most seriously confess that it seems to me as amazing an Assertion as that upintelligible passage in one of the Greeks Prayers which I have mention'd above, Christ (at the same time even Now,) is at the Altar the same thing that Offers, and the same thing that is Offered, Divided, Distributed, and is every single part of it that is separately Eaten by several Persons. According to this Notion of the present Greeks, not only
the Bread but the Priest too must be Transubstantiated not only into the Body, but into the very intire Person of Chrift; for certainly amongst them now, it is the Priest only who actually Offers, Divides, and Distributes the Holy Things, not Christ himself, unless they make them both one.
But as we find the whole Passage of our Saviour's Institution written in the Gospel, I think the last words there fpoken might be apply'd, after Chryfoftom's way more fitly and properly to the Purpose of those Men, who have that Norion of the Sacrament ; That it is only a Devout, Thankful, folemn Commemoration of Christ's Passion; I hat his blesed Body was broken, ana that his Precious Blood was shed for us miserable Sinners, that by true Repentance and Faith in him we might obtain Pardon and everlasting Life. For
Cor. 1 1.24
Luk. 22:19. here for this we have Christ's absolute Command; this do in Remembrance
of me. These words being once spoken by him do indecd forever Sanétify ouc Joh. 14. 26. Performance of them. He that promised that the Comforter (the Holy Spirit)
jould teach the Disciples all Things, and bring all I hings to their Rés
But let us now a little consider those Expressions. Let there he Light; let
Land appear; let the Earth bring forth Grass, Herbs, and Trees 1170 xá-
the Celebrated, Crescite & multiplicamini, be Fruitful and Multiply; which V. 28. 22.11. was not said oply to Man, but to all other Animals besides; nay, the Pow
er of this Command seems implicitely and intentionally extended to every Plant
Now what can be the meaning of all these Commands, Injunctions, Laws,
a Serpent; Water is not Earth nor a Plant a Worm. It is indeed absoluteMatt. 3. 9. ly true that God of Stones can raise up Children unto Abraham; for we who
believe that God Created all Things out of Nothing, must then needs grane
yet be a meer Stone ftill. For at God's first giving Being to every Thing, it Pral, 148.5,6.
is plainly faid, He commanded and they were created. He hath Established
and the Sun and Moon; as the Mountains and the Trees; as the Cedars Dan. 3. 17,25. and the Olives; God can preserve his Servants from the Fury of the Fire
by his Angel, or by interposing his own Almighty Hand; and he can hinder
Opposite to one anothers Natures, as Wood, and Stone, and Iron, and Mortar, and the like, in making the House. And a pice Palate and a discerning Eye can distinguish them and Judge if all be mixe in due proportion, and accurately baked. The Meal whilft it is perfect true Meal cannot have all the specifical Affections of true Salt, nor true Water, whilf fuch, the specifical Powers or Modifications of true Milk in the Bread, no more then true Wood whilft such, those of true Stone or Iron in the House. We read that Christ made Water Joh. 1. 9, 10, Wine ; but it is plain that it was entirely changed as to all its specifical Modifications; For had it been still without all Spirit and Briskness and Savor and Strength, or had it retain’d any thing of its original Specifical Weakness and Deadness (all which are affections necessarily required to that kind of Being, true Water ;) the Intertainer would never have vouched it, as he did, for not only Good true Wine, but even for better then the rest.
As for the Substratum or inward invisible Substance or Esence of Things, which support all the Powers and Adjuncts and Affections of Them, and Principally make them what they are; it is kept Secret and known only to God Himself.: All that we know of any Body or Material Being, is only gathered from, Oxwópera, tbe Things that appear to our Senses and Observations, and by our rational deductions from them. I see a black Flint; I find it bard; it is commonly found in Clunch or Chalk or Lime-pits; it's black Colour is deeper and darker at the Center, and by degrees paler from thence towards the edges; the outward Skin is purely White, but when it is first taken out of the Matrix or Bed where it was Bred, it is foftish and harden'd by being exposed to the Air; I guess thať the Chalk lying next about it by degrees is dilgested by its seminal Virtue, and curn’d into that ourward pale Skin or part of it, and the whole seems to grow like a Spowball, by adding yearly new thin Skins to it; so that even it increaseth by (juxta positionem partium ) a constant cleaving of new parts to it; every Man may cake this Hypothesis or Solution, or make one of his own. I farther find that it will strike Fire when it is dalht against Steel or its felf or the like hard Body; I find when calcined it can be run into Glass; I find when it is red hot and quencht in several Liquors it produces several medicinal Effects; and these and many more such like remarks are all that I can know of it; but what is the Substratum, or the inward Substance or Elence, which supports all these Affetions, or from whence all these, Czwóuera, Appearances do flow, is quite hidden from my Apprehension and Conceit. Aristotle and his followers amuse us with fubftantial Forms, but what the fubftantial Form of a Flint is, we are left all yet to feek. Our Modern Philosophers perplex us as much with the Figures, Magoitudes, Magnetisms, Positions, imperceptible Motions and specifick Modifications of Atoms, or very minute insensible particles of Matter ; and every pregnant Wir hath the liberty of expounding his own Conjectures; but all this is but an Hypothesis or meer Guess still; and only a Probability at last is the very height of all that the wisest Naturalist amongst them can arrive at.
But now if any one of them find all the pasóuera, outward Appearances above pamed of a Flint in any Body, I must think him Mad or void of all Sepse and Reason, if he doth not think it and call it a true Flint; or if he could not by these Modifications and Affections distinguish it from a Pumice-stone or a piece of rotten Wood. All the knowledge of this Body which he can possibly have, being to be gathered only from the outward Appearances; he must from them say and believe that it is a true Flint indeed; for from them only he must frame the Idea of it.
Now let me briefly apply all this to our present Point. After the Words of Christ, and after the Greeks Invocation, i see, and Taste the Bread and the Wine; I find they have all the specifick outward Appearances, Affections, Effects and circumstances of true Bread and Wine ; and these are all the xfitupia, marks and means left me by the great Creator to Judge of these Crea