T. p. 74.

F. p. 25.

Euchol. P. 75. Goar p. 174. G. p. 25.

H. p. 25.

P. 305.

N. B. Euchol.

P. 85.

would furely have Pray'd to Him there, and not as fitting in his Holy Habitation and on his Glorious Throne in Heaven.

All thy People by us ] For all the magides Portions, which are made for all the People, Prefent and Abfent, Living and Dead, are eaten or received by thofe then Present; and the reft who are Abfent, are hereby thought to communicate with them vicariously hereby, of which more fully in another place. You have the very fame Prayer in Bafil's Liturgy.

Touching the Holy Bread] It is here, and all along in what follows, called Bread ftill, nay, even where the Deacon and Pricft communicate, and what is faid to excufe this overfight is meer trifling. And R. Simons's diftinction, now aπλâs fed enxas not abfolutely but relatively will not do. Now, fay they, it is Chrift's very Body, and fo it is truly called the Holy Bread, not plain Bread, but that Bread which came down from Heaven. But why should the Holy Bread here fignify, in a more Myftical Senfe, quite another thing from what it did, when the Prieft at the Prothefis dig'd Chrift's Portion out of the Oblation or Loaf? It is the fame individual Portion ftill, and this Bread having been Sanctified, or Bleffed by Prayer again and again, is ftill more properly therefore called Holy Euchariftical Bread.

The Holy Elevation) The Latins think they have fomé colour from hence for their Elevation; but first their Elevation is made of the Hoft and of the Can. Miffe. Cup, just after the words of Chrift are pronounced, whereas the pretended Greck Elevation is made, as here, a very great while after, and but a little before the Deacon and Prieft communicate. Next there is no fuch Elevation of the Bread made by the Greek Pricft over his Head, as is made in the Latin Church, but only he takes it up in his Hand before him, as being ready to divide it, as followeth. And it is remarkable that in the Liturgy of Goar. p. 142: the Pre-fanctified, by an exprefs Rubrick, when the Prieft is to Elevate the Holy Bread, it is to be covered with the Aer, and he only puts in his hand and touches it warily; fo that this is far enough from hewing it to the People. I my felf have been often an Eye witnefs of this, being permitted to ftand by in the ayor Bua, Chancel, and at their Altars at Holy Fountains, during the whole Service. Next there is no Elevation of the Cup at all, amongst the Greeks, either any where Mention'd or ever Practifed, as it is amongst the Latins. Again the Greek Priest takes up only the biggest piece or Christ's Portion to break it, as is faid, but touch not one of the other Portions or Crumbs; yet all these with a bit of Christ's Portion are fwept together into the Cup for the Lay-mens Communion; now if thefe Crumbs are Tranfubftantiated, or made Chrift's very Body as well as they fay his Portion is, why were they not taken up or Elevated as well as it; if they were not his Body, (as feveral Greeks, as abovefaid, hold that they are not Confecrated) how will they know whether the Lay-men partake of the Body or no, for they cannot diftinguifh thefe many many numerous Mires, from thofe very few of Christ's Portion put into the Cup. Goar himself confeffeth that this Elevation, or taking up, is not made fo high as that the People may fee it; And Arcudius fays indeed an Elevation is made at thofe words, Holy things to the Holy, but the Eucharift is not fhewn to the People. Therefore if the word was, Elevation or lifting up, and this Ceremony and Rubrick were at firft here, I fancy it meant no more than to take the Bread up to divide it, as is faid; but it is more likely that this very word wois Elevation, and the whole entire paffage hath been here craftily impofed upon the Greeks, to bring them by degrees nearer and nearer to the Latins; for there hath been manifeft jumbling in this place, for what you have here in Goar, just before the pretended Elevation, p. S1. S. (And likewife all the People with reverence Adore) and juft after it, (the Choir; one Holy, one Lord, Jefus Chrift, to the Glory of God the Father, Amen.) are not in this Euchologion now in ufc, nor in any Authentick MS. fo that all this feem to me to have been foifted in by the unwary Votaries and heedlefs Governors of after Ages, and perhaps fome of it by fome La

Vid. Arcud.

p. 181. a. P. 145. 158.

1. 3. c. 35.

p. 311. a.

tinizing

tinizing Greeks; However it was, I cannot but take notice that in Goar the T. p. 75 Adoration is made before, what is called the Elevation is made; but in the Latin Church it is after it. See more afterwards, p. 82. Goar acknowledges ut fupra. that no mention is made of this Elevation by the old Expofitors of Rites and Ceremonies; and he alfo confeffeth that it doth not appear when the Latins join'd it to their Sacrament; and blames Durantus for afferting that it never was feparated from it. What he faith of Germanus his mentioning fomething of the Greek Elevation, whereas (as he owns) there is nothing of it in the Euchologion, fhews plainly that it is a novel Invention of thofe or later times; and what Germanus faith is poor ftuff, and nothing to Goar's 'Eps purpose. But he that would fce more of this let him confult the Learned Dallæus.

Morel. p. 177.

De cult. Latin.

1.

3. c. 20. &c.

K. p. 25.

Holy Things] The Gifts are called Holy, being Bleffed and Sanctified, and l. by Prayer appropriated to this Holy Ufe; therefore they ought to be Holy who receive them; according to Chrift's command, give not that which is Holy Mat. 7.6. unto the Dogs; wicked Men Eat and Drink their own Condemnation; St. 1 Cor. 11. 29. Irenæus, They are not Sacrifices which Sanctify the Man, or makes him Holy, 4. c. 34but it is a pure Confcience which Sanctifies the Sacrifice, that is, makes it acceptable unto God.

P. 362.

K.

P. 147. 162.

147. and

Croffwife] For this fparkish Ceremony fee a very poor account in Goar; he . P. 25. hints at, dictum Evangelicum, fome faying in the Gospel for it, but I must confels my Ignorance, for I do not remember that I ever read any thing like it there. Yet one thing here I cannot pals by; in the two Figures which he there p. gives of the Deacon, he hath reprefented him with the Crown of his Head P. 210. Shorne after the Latin fashion, which I never faw in any place amongst the Greeks in my Life in any of their Ecclefiafticks; And lately when the Metropolite of Philippopoly was here with me at Cambridge, with his Priefts and Deacons, they all fhew'd their bare Heads before us, without the leaft part Shaved. Anno. 1700. When the Deacon is ordain'd the Arch-bishop only makes the fign of the Crofs thrice upon his Head, without cutting a Hair; when the 'Avayvans, Lector or Reader indeed is ordain'd, (which is the initiation of his firft Ecclefiaftical Function,) the Arch bishop clips a very little Hair in the Crown of his Head croffwife, faying, in the name of the Father, and of the Son, and of the Holy Ghoft, giving a little fnip at each of the three Perfons names; then the Hair is prefently clipt quite down by fome other into the Form of a very little Cross, but the Hair is never cut there any more but fuffer'd to grow; and amongst all the Deacons and Priefts that ever I converfed with, I never met with one whofe Crown was Shaved, except two who had been brought up at the Greek College or School in Rome, and they had only a little place not bigger than a Groat on the very top of their Crown bare, which they kept fo as a badge of Pride, or as a Mark that they had been Travellers, rather then any thing elfe; and they were not very ready to fhew it to every Body; but I never faw any to have fuch a note in any publick Miniftration. For all the Greek Ecclefiafticks count it a great Glory to have ftore of Hair on their Crown, and all about their Ears, as well as on their Beards; and many old Monks, Hermits, and Anchorets, have I feen at Athos and elfewhere with their Hair both very thick and very long; yet every one of them entring into their Novitiat had a little fnipt crofs made at firft, as is abovefaid, but they ever after fuffer'd it to grow.

Into four parts] One of thefe parts is afterwards put into the Cup, the M. p. 25. other three are for the Deacon and Prieft, and if any one be left, it is crumbled with the reft and put into the Cup. But if more Priests or Deacons be there, the three pieces are divided amongst them all, as Arcudius tells us out of Sim. Theffalon. It is remarkable how Goar would most shamefully turn the Anticnt p. 183. a. way of breaking Bread at the Sacrament, (of which I have difcourfed above) p. 147. 163. to juftify this ridiculous and empty Ceremony of dividing this little Pittance or Portion of Chrift. He owns great differences in the Practice of the Eaft and

Weft

1. 3: c. 11.

P. 103.

p. 34. &c. Edit. Morel.

T. p. 76. Weft concerning this Matter. The Latins divide their Hoft into three parts; the Greeks into four, and fometimes only into three, as in one of Gear's Copies. Dalle de cult. The Muzarabes into nine. And without doubt the reafons of these last for Lat. l. 3.P+23 their Practice, ought to be admited as Myfterious and as good, as either the Latins or the Greeks can pretend to for theirs. In James his Liturgy they feem to have used feveral whole Loaves and feveral Cups, and thus far they came nearer to the Primitive way. And the Priest, (a great while after the Words of Chrift,) took up a Loaf, and brake it in two, holding one half in the right hand, the other in the left; and dipt that in the right hand in one of the Cups, then with it figned, or croft, that in his left; and then with that in his left hand, which was fign'd already, he fign'd the other half; then he began to divide, and before all other things to put into each Cup a fingle part. Then he begins to divide the reft of the Bread and lay the parts in feveral Difhes, as I conclude from what follows, of the feveral Deacons taking up the Dishes and Cups to give the Communion to the People. This giving to the People parts of the Bread out of the Dishes favours alfo of Antiquity; and letting them partake of the Cups, fhews their Communion then to have been in both kinds. Now I doubt not but the Compoters of this odd Signing part of this Liturgy, found out fomething to fay for their Ceremony likewife, of breaking their Bread, and dipping one half in the Cup, and the reft; as indeed Men of fuperftitious Fancies or quick Inventions, if they are once addicted to never fo vain and abfurd Customs, or Ceremonies, or Traditions, may cafily continue fome deep and wonderfull Mystery in them, and expofition of them, as I could bring inftances enough and enough out of the Rationalia of both the Greek and Latin Services, and out of the interpreters of the Alcoran it felf. He that defires to fee more of this dividing of the Ut fupra. Greeks Bread, may read the Learned and Industrious Dallaus.

T. p. 77.

Not. M. p. 75.
N. p. 25.

The Lamb of God] It is manifest here likewise (as is above faid) that there hath been odd chopping and changing and fhuffling feveral Paffages in and out, p. 93. aa. bb. as Goar himself owns; and in a very good MS. of my own, about 500 or r. p. 13. 600 years old, the whole Dialoge between the Priest and Deacon (from the end of that Prayer a little before, which conclude with thefe words, and all thy People by us) ftands exactly thus ;

Εἶτα μελίζει τὸν ἄρτον εἰς τέσσαρα μέρη, και ποιεί ταυρε τόπον ἐν τῷ δίσκω

Rubrick. Then (the Prieft) Incenfes the Holy Table, faying,

Be thou Exalted, or Elevated, O God, above the Heavens.

And he Elevates, or lifts up, the Bread;

The Deacon faith,

Let us attend.

The Prieft,

Holy Things to the Holy.

Then he divides the Bread into four parts, and he makes the sign of

the Cross upon the Dish.

The

πατρὸς,

T. p. 77.

Here first the Bread is called only plain Bread; next in both my MSS. TiTews, of Faith, is left out in the laft verficle of the Pricft, and truly to me it seems to disturb the fenfe (if there be any in it) if it be put in, the fullness of Faith, of the Holy Ghoft. Laftly here this whole obfcure Sentence, the Lamb of God &c. is quite left out, as it is alfo in that in Goar, p. 107. pretended to be a part of Chryfoftom's own Works. And therefore I think may justly fufpect that it is a fpurious Fragment, at fome time or other rafhly and unadvisedly patcht in. And even in that, there hath been new pieceing too, for in Goar's Copy is read after the Lamb of God, 'y's Targos, the p. 81 Son of the Father, and after, always eaten but never confumed, axxà Tε's Metáɣortas åɣiáša, but Sanctifies the Receivers; which words are not in the Copy which the Greeks now ufe, nor in another MS. of mine (above 400 ▲. p. 36. b. Years old) where the rest of this Sentence indeed is found. If therefore they who first grafted in this Sentence, meant any thing, it must be taken in a fpiritual Senfe, for all the World must fee that literally it cannot be true. The T. p. 78. Bread reprefents Chrift's Myftical Body, whereof we all are members, Separated indeed from one another Bodily, but not feparated in Spirit either from one another or from Chrift our Head; and thus divided and not divided. And true Chriftians fhall thus for ever partake of Chrift's Mystical Body, which is never confumed but is ever the fame and entire, For we 1 Cor. 10. 17. being many are one Bread and one Body, for we are all partakers of that one Bread; The Pafchal Lamb was indeed divided and confumed, but the Myftical Body of Christ (who was the only true Lamb of God which taketh away the Sins of the World) is not fo.

191.

4. v.

Many fuch Mysterious Raptures may be met with all in old Authors; Synefus is full of them; of God, he faith, thou art Father thou art Mother; Hym. 2. v. 93. thou art Male and thou art Female; thou art Voice, and thou art Silence, thou art Father of thy felf, without Father, Son of thine own Self. Thou h. 3. 146. art that which begetteth, and that which is begotten. The Holy Ghoft is. 01. Mother, and Sifter, and Daughter, and the like. Such another dark faying you have here in this Liturgy, the Lamb of God is divided, but not into fe- p. 26. & 27. parate parts, which in a Spiritual or Myftical Senfe, as I have expounded it, may pass, as that in Synefius, Noegà de Toμd äggov ET TO MECiater ext. An h. 4. v. 120 Intellectual Section, or notional cutting, keeps ftill that undivided, which is divided into parts. And thus that faying of an old Father, with fome Men goes down very glib. Credendum eft quia eft incredibile; we must believe it, because it is incredible. The modern Greeks furely have either quite forgotten or never understood their old Mafter Ariftotle. He tells them that they ne pāv can never reconcile thefe, or any fuch Propofitions, XTI TÓ AUTÓ, we's To AUTO, xx.1, 2.c.5. ocáutus, & Tập aut xgor. According to the very fame meaning, or Sense, or Nature; as refer'd to one and the very fame Thing, with the very fame Refpect; After the very fame Manner and Circumftances; at the very fame Time. Can the very fame Individual Thing, be divided and not divided. at the fame Time, and in the very fame Senfe? Can the fame Thing entire be eaten by many, and yet in the fame Senfe not be eaten, Separated, or confumed? So in like manner, can the fame Thing divide, diftribute to many, p. fupr. 19. 76. and receive it felf? And be the Divider, Distributer, and the Receiver, according to all thefe Conditions of the Philofopher? I own indeed that in feveral Senfes and Refpects Notionally or Spiritually taken, not only all these Propofitions but all thofe Paradoxes in Synefius, and a thousand more fuch, may be tolerably well accommodated. So thofe fayings, Corruption is my Fa-Job 17. 14. ther, C. 25. 6.

ἐλέγχ.

§. 2.

T. p. 78.

Pf. 22. 6.

O. p. 25.

ther, and a Worm is my Mother and Sifter; Man is a Worm, and the Son of Man is a Worm; I am a Worm and not a Man; are all Right in a figurative, but not in a plain literal Senfe.

A Portion which lies uppermoft] Here only one of the four little Bits into which Chrift's Portion is juft before divided, is put into the Cup; but in anoP. 1oo. 4. ther Copy in Goar, λαμβάνει ἐκ τοῦ ἁγίο σώμαλο μερίδας, the Prich takes Portions from the Holy Body, fo that they have, by this, fometimes put in more bits then one. However this Practice by no means agrees with what was before cited out of James his Liturgy; the Pricft there broke a whole Loaf, not a little Pittance. This is the Union, or Commixtion of the Elements made in the Greek Church, but there is nothing faid of it here, as there is in the uit fupra. Latin Mafs, of which more above. I have a MS Liturgy of the præfanctified г. p. 31. Things, which is very different from Goar's, and all the printed Copies. begins thus.

Εὐχὴ τῆς προθέσεως ὅταν μέλλη ἐκβάλλειν ἢ ἄρτον

'Ex naufnels.

Τα κυρία δεηθεῶμεν.

Εὐχαριστοῦμέν σοι κύριε ὁ Θεὸς ἡμῶν· καὶ ἐν τῷ ἁγίῳ τέτῳ ἔνθα Σπίκεινται τα ἅγια το ἁγίων σε μυτηρίων· ὅτι ἠυλόγηται και δεδόξασται.

Εὐχὴ τῆς ἑνώσεως·

Το κυρία δεηθώμεν

It

Ενωσις τ' ἀχράντε σώμαλο και το τιμίς αἵμαλῷ εἰς Φυλακιον τοῖς μεταλαμβάνεισε πίτι ἐξ αὐτοῦ, πάντοτε νῦν καὶ ἀεὶ, καὶ εἰς τὰς αἰῶνας τῶν αἰώνων. Αμήν.

Rubrick. The Prayer of Propofition when (the Prieft) is about taking the Bread out of the Cupboard, or Box where it was kept.

Let us befeech the Lord.

We thank Thee, O Lord, our God, even for this Holy (thing or place) where the Holy's of thy Holy Mysteries are fet up; for it hath been Bleft, and it hath been Glorified.

The Prayer of Union.

Let us befeech the Lord.

The Union of the fpotlefs Body and of the precious Blood, for a Preservative to Thofe, who with Faith partake of it; always, now, and for ever, and to Ages of Ages. Amen.

I have not found this Form any where but in this MS, and in this very P. 191. z. place. Goar mentions indeed a Prayer of Propofition, which is found in Jome Copies, but it is there exprefly forbidden to be used. But this Prayer of Union I have not yet met withall elfewhere then here; and I cannot imagine what Union it refers to. The prafanctified Breads are made in Lent every Sunday, (when Bafil's Liturgy is faid) for the five Days following, by dipping the Spoon in the confecrated Wine in the Cup, and then with it touching each Bread crofswife on the Crumbfide, where the Crofs was before made with the Launce. After this is done, thefe thus præfanctified Breads are kept in the apropóeo, Cupboard or Box, till used in the five Days following. Now if this be the Union here mention'd, it was made before the Breads were laid up; why then is this Prayer, or rather Declaration, made now when cach Bread is taken out for ufe? No Union can be made afterwards, when a bit of this præfanctified Bread is put into the Cup of Wine and Water then used; for that Cup is of meer Wine and Water being not confecrated; for when he then pours in Wine and Water into it, he is obliged by the Rubrick to say nothing at all upon it. This is an Union of the Bread, with Wine and Water, not with Chrift's Blood: And how that Wine and Water fhould by this bit of Bread being caft into it, be afterwards made the Blood of Chrift, I cannot fee, unless it be by a new invented Tranfubftantiation, which neither Latins or Greeks have as yet thought of.

T. p. 79.

Goar. p. 191.

N. B.

Рольт