A. p. 26.

Pour (hot Water) crosswife] The Latins, at the Council of Florence, T. P. 19 wondred at the Greeks for putting warm Water into the Wine in the Cup, after Tom. 13. their Confecration; and well they might. For as Goar faith, there is nothing of p.524. D. it to be found in either the Antient MSS, or in the Antient Authors; and P. 149. a. §. 167. therefore he concludes it to be a meer novel Invention. You may fee there, feveral Authors Explications of this Ceremony, but all of them tend to the Declaration of Chrift's Hiftory, as in the preceding part of the Liturgy; fo here, this is to exprefs, the Water and Blood which flow'd out of his fide warm, as Germanus explains it. And Balfamon counts it Herefy not to put in warm Water into the Wine here, upon that Account. But furely then he Jur. Orient. could not believe that the cold Water and Wine, in the Cup before, were 1. 3. Interrog Chrift's Blood; if they were Tranfubftantiated before, this hot Water that is put in after Confecration must needs be meer Water still.

18. p. 287.

T. p. 79. a.

Some of the Latins have endeavoured to palliate and excufe this Practice of the Greeks, yet most of them in good earneft utterly explode it, for it can never be reconciled to the Doctrine of their great Oracle Aquinas, who faith tert. q.83. 6. exprefly: Nullo modo debet aqua vino jam confecrato mifceri, quia fequeretur quart. Corruptio Sacramenti pro aliqua parte. Water by no means ought to be mixt with the Wine when it is Confecrated, because the Sacrament would in Jome part be corrupted thereby. But you may fee how that Angelick Spark of a Schoolman was forely puzzled about this Matter; for in another place tert. q 77.8.0. before this, he handles the fame point Pro and Con; and gives us as compleat an Inftance of the trifling Subtilties of the Schools, as you can find any where elfe. At laft his Conclufion is this: If another Liquor, faith he, (fuppofe first, fresh Wine) be mixt with the confecrated Wine in fuch a quantity as it may be diffufed through the whole Wine, (as fuppofe equal parts of that, are put to equal parts of this) in this Cafe this mixture is neither the one nor the other, but fome third Thing is compounded of both, and therefore the first (confecrated) Wine doth not remain; but if Water was thus. mixt, the Species (or Kind) of Wine would be diffolv'd, and the whole Liquor would be another Kind. Now in this Cafe I must ask, what then becomes of the confecrated Wine, or the fuppofed Blood of Chrift? Would that be diffolved too? He goes on, But if the Liquor added be of the fame Kind, as Wine to Wine, it would indeed remain the fame Species, or Kind, (that is, Wine ftill,) but it would not be the fame Numerical, or Individual, Wine; which would appear by the diverfity of Accidents, as if Red Wine and White were mixt; it would have another (more diluted) Colour. Here I demand again, If the Accidents here plainly diftinguish the whole, not to be the fame Numerical Wine that it was before, why fhall not the Accidents of the Bread remaining in that Element, after Confecration, as manifeftly diftinguish it from being the true Body, that is, the Flesh and Bones of Chrift? He proceeds, But if the Liquor added be fo little, as it cannot be (perfundi) diffused thorough the whole, the whole Wine will not be permixt, but only fome part of it. I here I here repeat my first question, What then becomes of that part that is thus mixt, doth it remain ftill the fame kind of Wine, or Blood, as it was before? It is plain, according to him, by what there immediately follows, that it is not the fame Numerical Thing, let the mixture be made with new Wine or with Water; and if fo it is plain that it cannot be the Blood of Chrift; for he faith plainly, That only the Species (or Elements) which remain (cædem numero) numerically the fame, are his Body and Blood. At last he concludes, That if the Liquor added be fo much in quantity, as to be diffufed and permixt with the whole Confecrated Wine, it would be Numerically another Thing, and the Blood of Chrift would not remain there. Here I ftill would know, what then becomes of the Blood of Chrift, which the Confecrated Wine before this mixture (according to him) really was? Upon my word this is a notable Miracle indeed; the Priest by Confecrating the Wine firft Tranfubftantiates it into the Blood of Christ, and

L

by

T. P.79.

316. F.

by pouring in as much or more Water into it then there was Wine, he Untranfubftantiates it again immediately. He muft needs own that fo much Water may (by a careless Prieft, or otherways) be added as to work this Untranfubftantiation in the whole; but he takes notice only of it as it may be done only in part, by pouring in a little Water, (Cold or Hot after the Greeks way) and, he faith, That part only is no longer the Blood of Christ which is thus T. p. 79. b. mixt, but all the reft ftill remain his Blood. How the poor Greeks will now come off with this Angelical Doctor, and the rest of the Latins, or how either the one Party or the other in thefe Points, will fatisfy any unbiaffed or unprejudiced upright Thinker, I cannot fee nor fay. He that hath the SchoolItch of Wrangling and Difputing, and loves to spend his time only in tying de gen. Cor. and loofing Knots in a Bulrush, may from that one Chapter in Ariftotle (from 1.1. c. 10. p. whence Thomas brings his Inftance of mixing one Drop of Wine with a thouJand Buts of Water) raise more Phantoms and Apifh Devils, in an hour, then all the Wisdom of their Schools would ever be able quietly to lay again; Pardon the Extravagancy of the Figure, I mean fo many Phyfical and Metaphyfical intricate Notions and Questions, as would fet all fuch buty Heads together by the Ears for ever: As fuch as thefe, What is true Natural Mixture? what that of the Elements, or other Bodies; whether there can be any Artificial Mixture true; What is Generation and Corruption? How Mixture differs from them; whether there are any Subftantial Forms, or purely Immaterial Subftances which diftinguish the feveral Species, or Kinds of Bodies; what they are; or whether only infenfible Particles of one common Matter can produce thefe fo different Kinds, by only their different Magnitudes, Figures, Pofitions, outward Applications, and Conjunctions to one another; whether all Matter is the fame in it felf, and whether every Body is fpecifically diftinguished by only different, juxta pofitiones, feveral placings of the infenfible Particles of it by one another; whether the Smallest parts of Bread, Flefb, and Stone; of Wine and Water, and Blood; of Gold and Lead, and Tin; be all the very fame kind of Matter; what is the Subftratum, the ground or support of all thefe Specifical Modifications: These and a thousand more of the like Points must be fettled firft, or else the School Divine, as well as the Alchymift, agoCaro, are only building Castles in the Air. These are indeed fine Airy Notions and proper to exercite youthful Brains; but after the School Divines brought them into Religious Matters, To make any thing of any thing, they banish'd all Inquiry after true Devotion and practical Religion out of the World. When fuch Sophistical Doctors as thefe, had studioufly perplext what was plain Matter of Faith and Practice, to make it Myfterious and Intricate; and had dared to dive into, and rafhly determine Matters, fupra nos, which were known only to God himself, Chaucer had fome good Reason to say,

MEN SHOULD NOT KNOW OF GOD'S PRIVICE;

YE BLESSED IS THE LEWD MAN,

THAT NOUGHT BUT HIS BYLEFE CAN;

For the fecret Things belong unto the Lord our God, but thofe Things which Deut. 29. 29. are revealed belong unto us and to our Children for ever, That we may all the Words of his Law.

B. p. 26.
T. p. 79. c.

do

Then the Priest fay] In what now follows, there is fuch strange Variety of Readings in all Goar's Copies, and my Printed Euchologion, and in both my MSS, as one would think that the Greeks have been either abominably careless, or perfect Strangers, and as it were Schifmaticks to one another, in the manner of diftributing the Sacrament to the Communicants. I know not any two Copies, which, in it, perfectly agree, as any one may fee this truth by comparing them. In fome the Prieft first takes his Portion to Communicate, in others the Deacon; the Form of Words faid to the Communicants is almoft always different. It would be too tedious a matter to tranfcribe them all in

this one part; I fhall here only give you a Specimen or two out of my MSS, T. p. 79. which you may at your Leifure compare with the Reft. In my latest MS, A. p. 37. juft after the hot Water is pour'd in, They (the Priest and Deacon) both worShip together thrice; then pray, "Of thy Myftical Supper, three times; Then the Deacon croffeth his Horarion, (which here is done long before,) The Priest making a, perdvolav, low Reverence to the Deacon, and asking Pardon, takes a Portion of the Bread and dividing it in two, he keeps one piece in the palm of his right Hand, and holding the other with three Fingers of the fame Hand, he foftly calls the Deacon, who makes a Reverence and asks Pardon. When he gives him his part he faith, "The precious "and all-holy Body - uel is imparted to Deacon N. N. for Remiffion, &c. The Deacon kiffing his Hand goes behind the Table, and bowing his Head, prays, "O Lord, I believe xar, who comeft down from ὁ κατελθὼν, the Heavens, and haft been incarnated by the Holy Ghoft to fave Sinners, whereof I am the Chief; Lord, let not the partaking of the Holy Mysteries, "and the rest of that as here. These two Prayers following in Goar, Kuele p. 82, 83. ἐκ εἰμὶ ἄξιος, O Lord, I am not worthy, &c. are not here. The Priest holding his piece, bows his Head before the Table, and faith the fame words, as the Deacon did. The reft is much the fame as it is here, only, ide pooÉρzoμay. "See I come to the Immortal King, is not there. Laftly, The Deacon wipes alfo his Lips, and the brim of the Cup with the Covering and falutes the Prieft. Then the Priest fay, Chrift in the middle of us, The Deacon, "Both is and fhall be. In my other MS, all is much shorter and stands thus; г. p. 13. Just after the hot Water is pour'd in, Then, the Pricft, takes in the right T. p. 8o. Hand a Portion, faying "Thy Holy Body, Medidoμíra N. N. iegel, to N. N.

46

66

66

66

66

64

66

Prieft, having been made partaker, to Remiffion of Sins, and to Life Eternal. Keep, Quλátov auto, it (or him) as (xóglu) the Pupil (or Apple) of the Eye. And bowing the Head, he faith, "Of thy Myftical Supper, and the other. σε Δέσποτα Φιλάνθρωπε μή μοι τὰ ἄγια, " O Mafter, Thou Lover of Men, let not these Holy's become for Judgment, or for Condemnation, but for, 6 xátapow, & aɣaquor, Purification and Sanctification of Soul and Body; and for, appas@va, an earneft of the Life and Kingdom to come. And standing up he makes a Cross upon his Face with his right Hand, faying, "I believe and confefs, that Thou art Chrift the Son of the living God: without Kú¿é, Lord, or the rest in Goar. Then follows immediately, Receive the Body p. 82, 83 "of Chrift, Taft of the Immortal Fountain. And again be faith, The

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66

Servant of God, N. N. Prieft, or Holy Monk, iegoμórax, receives the precious, and holy, and fpotlefs Body of our Lord, and God, and Saviour Jefus Chrift. This, I fuppofe, is the fame which he faith, when he gives the Bread to the Deacon, or any other Priest, or Monk. And afterwards he partakes of the Cup, faying, « Θεοῤῥύτω αἵματι κενωθέντι, δέσποτα Χρισέ, ἐκσῆς ἀχράτες πλευρᾶς καὶ ζωοποιό, θυσία με πέπαυται εἰδοιλική· πᾶσα δὲ γῆ σε 8 αἰνέσεως. σε Τὴν θυσίαν ἀναφέρομεν. "O Master, Chrift, by the Heavenly flowing Blood empty'd out of thy fpotlefs and quickening Side, the Idol Sacrifice, or of Idols, is ceafed. All the World or Earth. Of thy Praise, we bring the Sacrifice. All these laft are fhort hints of other Verficles. Then thus he, evol aurà, joins or unites them with Attention and Wariness; and he turns to the People holding the Holy Cup. The Deacon faith, "Draw ye near, or come hither; The People. Bleffed is he that cometh. The Priest, "O Lord fave thy People, and blefs. Then comes the Prayer, Exacμér Goar. σοι δέσποδας "We thank Thee, O Lord, or Mafter. There are many other here p. 28. little various Readings of Words and Phrafes which I omit; yet one thing I must here remark, that in Goar, when the Deacon partakes of the Cup, there p. 83. are expreffed, το τίμεον καὶ ἅγιον σῶμα καὶ αἷμα τα Χριστοῦ, both the Body and Blood of Chrift, though he partook the Body before; fo thus he partakes it double: P. 84. vid. But if the little bit of the Bread thrown into the Cup, made that which was in it both the Body and Blood of Chrift to the Deacon, why fhould it not

66

L 2

do

P. 84.

hic p. 83.

T. p. 8o.
P. 93.

do fo to the Prieft? Yet there is no mention of the Body when the Cup is given to the Deacon, even in fome Copies in Goar, and in both my MSS, and p.150.175. tome other Copies which I have seen, and Goar confeffeth the antient way to

C. p. 26.

Pf. 95. 6.

Act. 2. 2.

v. 37.

D. P. 26.

T. P. 81. p.149.169.

have been otherwife.

Makes his low Reverence] The Greek word is on, properly Repen. tance. But because for many Faults amongst the Greeks (cfpecially in Monafterics) it is enjoin'd by their Confeffors as a piece of Penance (upon their feeming Repentance) not only to bow, but proftrate themselves flat upon the Ground, before a Picture or otherwife; the word is often taken, for Penance in general, and frequently for that fort of Penance in particular. In fome MSS. which I have of monaftical Canons, I find two forts of it, one of bowing with the Hand down to the very Ground, another iapiaías melarolas of proftrating or lying flat upon it. For fome Faults thefe are enjoin'd to be done Ten, Twenty, nay, a Hundred times together; and truly if the Penitent performs this Penance juftly, it will be no finall Mortification to him. The Turks in their Prayers, fometimes Kneel, then bending their Fifts with their Thumbs out, and leaning them upon the Ground, they fo do kifs it, and then touch it with their Forc-head: And I have feen the fame done in the Armenian Church at Bruffia, by the Votaries when they first come in; and I am apt to believe that the Anticnt Jews had fome fuch Practice in the Temple, from that, O come let us worship and fall down, and kneel before the Lord our Maker, and I fufpect that fome fuch kind of Veneration was meant by the Heathens, touching the Earth upon fome frightful Accounts, as in Plautus Moftellaria. Now from this religious Practice, or Penance amongst the Greeks, the word is used in common Behaviour, for bowing, or making a low Reverence with the right Hand on the Breaft, as their cuftom is; and our common Complement, at our Entrance to any great Ecclefiaftick, as Patriarch, Metropolite, Bishop, or the like, is μerava déo, Reverence Sir, as much as to lay, I bow my Body to kifs your Hand, or your Veft; and I fancy that our Practice of bowing to one another, (with our Hands to the very Ground) here in the Weft, was long ago borrow'd from the Eaft; where of old, as now, they wore long Garments, and the Clients, or Suitors, there bow'd to kifs the Hem of the Veft or Garment of their Patrons, or other Great Men. But the word in this Place, exáva, fignifics no more then civil Reverence, or bowing, in a familiar way.

Asks Pardon] Goar takes notice that every one that Communicates in the Greek Church, fays to the reft, that are there, oufxwgiσrts Xenarol Pardon, O Chriftians, and that they anfwer again, is oufxwgion os, God pardon you; and fo what the Deacon here doth to the Pricft (and the Prieft to him, as in A. p. 37. my MS) is, according to him, in Performance of this Cuftom. I have always obferved indeed the Deacon, when he received, to make a reverent Bow to the Pricft, and the Priest to give a grave Nod to him again; and many of the other Lay-Communicants will make a little Bow to the reft, fometimes with more, fometimes with lefs Refpect; and thefe will return fometimes a little Nod to them. And fo when the Deacon receives, kifs the Hand of the Priest, and Pricft's kiffing (not his Hand but his Check, and all Pricfts (or in Priest's Orders, and above them) kiffing both the Patriarch's Hand and Check when he celebrates) as their Fashion is, it is all to the fame Signification, of Chriftian Charity or Spiritual Union. But I do not remember, that I ever heard any thing of this faid aloud amongst them, though that it hath been practifed fometimes by them is clear by one of Goar's Copics; and I believe that mutual Forgiveness, or Chriftian Love, may be the micaning of this mutual Refpect, and they may have the Senfe of these words in their Minds too, or foftly speak them; as many amongst us, after thefe Words, The Body of our Lord Jesus Chrift which was given for Thee, &c. will fay, (fome in their Minds, fome foftly out,) Amen. But if any of the Greeks fay any thing, it must not be in Goar's words, but in Vulgar Greek; as it is a ufual thing amongst them, when

p. 98. a.

a Man

a Man in Company fays, or does any odd or extravagant Thing, for him to T. p. 8 fay, νὰ μοὶ συγχωρήσης (if to one) or, συγχωρήσητε if to many, which they pronounce, Na me Sinchorefete) Pardon me, and the answer is, và col (or for more refpect) và oa's, ouxwgnon • Deds (na fe, or na fas, Synchorefe o Theos) may God pardon you; as we fay amongst us on the like Occafion, Pardon me, Sir, and God forgive you. But now at a navyugis, general Assembly at a Holy Fountain, or fome Holy Place in the Fields, where Hundreds of People meet; I never faw any thing of this; and many times only one Prieft performs the whole Solemnity, and when the People receive the 'Artidagor, the Vicarious Communion, they bow to the Pricft, and kifs his Hand and put it to their Forehead, without faying one word.

Takes the Holy Bread] Firft it is called Bread ftill. Next the Deacons and F. F. 26. Pricfts, and all higher Ecclefiaftical Orders take the Bread from the Hands of him that celebrates, The Holy Bread at the Eucharift was of old taken in the hand by the Communicant, and not put into his Mouth by the Priest, as the Latins Custom now is, as Habertus fhews at large; yet I believe this peculiar p. 85. c. way of the Greeks, as well as that of the Latins, are of novel Invention, there Archieratic was no fuch Custom then of giving it in a Spoon; and no Margarita into the hol- P. 21826 low of their right Hand, with the left Hand lying croffwife under it; and then Trullo. . fhutting the right Hand they go behind the Holy Table; and with thefe Suf- P. 116. a. frages following O Lord I Believe and Confefs &c. faid privately there vid. p. 86. c. to themfelves, they there eat it; and he that celebrates, bowing at the Table fays the fame Suffrage, and then Eat his part there.

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Ut conc. in

P. 82.

O Lord I Believe] Thefe are the beginnings only of the Suffrages; you G. have the first two entire in Goar, the third is not there.

Ad finem.

P. 26.

Three times] Saying (as I have often obferved being prefent) the Pre- H. p. 26. cious and All-boly Blood, leaving out Body, which is ufed in the Form to the Deacon, as I have above noted) of our Lord and God and Saviour Jefus Chrift is imparted to me, N. N. Prieft, for the Remiffion of my Sins and for Eternal Life; In the name of the Father (here he takes one little Sup (and of the Son (here he takes another) and of the Holy Ghoft, here he takes a third. And the Deacon and all the higher Orders, who receive the Wine out of the Cup, Sups thrice alfo at the fame words; which here to the Deacon are left out, but the three fups are always used.

Wiping his own Lips] Here, and in what follows, is fuch an Evidence that I. p. 25. the first Compofers of this Liturgy, (or at least of this part of it) thought nothing of Tranfubftantiation, as no reasonable Man can defire a greater. If they had thought this Liquor had been the very, true, real Blood of Chrift, would they have let the clout or Covering have fuckt up any of it? If the least T p. 82. drop of Chrift's Blood, as fome tell us, was alone a fufficient Ransom for a Thoufand Worlds, would they have been fo Prodigal of it as to let fo contemptible a Creature, as a poor piece of Cloath, partake fo freely of it, as it muft needs do, by wiping the Priests, the Deacons, all the Communicants Lips (for all they wipe too) and the brim of the Cup, where the Ecclefiafticks all Drink. Both Greeks and Latins preferve a mufty Rag, or bit of filthy Cloath, or any other vile Thing, in Memory of this or that Saint, or this or that ufe which they made of it; then furely the Covering, Sopt and Stain'd with the very fresh Blood of Chrift, fhould never be fent to washing, but be kept, and valued by every one that can catch one, as the truest and most valuable Relicks in the World, Goar tells us that Cyril of Hierufalem advised. his Communicants to touch their Eyes with the Holy Bread, and to wet their Eyes and Forehead, and all the Organs of their Senfes, with the Wine or Liquor which fuck to their Lips. If in his time they took the Bread vid. infra and Wine for Chrift's very Body and Blood, methinks they made very

bold with it.

See I come] This is not in my MSS. as is above noted.

P. 150. 173.

Not. T

K. p. 26.

The Precious Blood] Here is only the Blood mention'd, not the Body L. p. 26.

with it.

Over