T. p. 82. M. p. 26. N. P. 26. Over the Holy Cup] All the urgides, Portions, are crumbled into Dust or very small Mites upon the Dish, and then by the Deacon, or by the Prieft (if he Celebrates alone) they are swept into the Cup with the Spunge; Thefe little Mites thus put into the Cup, are now called, agyapira, Jewels, and only one or two of these being taken out with a Spoon for every one of the Laymen, is all that he partakes of the Bread in the Sacrament, according to them. So that in this point, there is this difference between the Greeks and the Latins fuitable to the Genius of their Country; These make for their Laymen a fober feast, a little Wafer and no Drink, those a merry Treat, fomething to Drink but nothing to Eat. With the Holy Spunge] Goar calls this Custom Profane, and vehemently . p. 151.177. inveighs against it, as well he might upon his Principles. For if every the leaft Particle be, as according to him, an entire Chrift, the vile Spunge muft needs 1. 3. c. 60. partake of more of them then any five Laymen do. Arcudius is also very fevere in condemning this Practice, and Inftances in feveral other Indecencies. The Priests after they have eaten the bit of Bread, which they held before in their hand, often rub that hand upon their Head, and there is no doubt, faith he, that oftentimes feveral, mice, little Particles will flick and reft there. Vid. fupra. Next after they have drank they are not afraid (N.B) to wipe their Mouths with their Hand or with a Clout, as if they had drank only common Wine; and their Myftaces and Beards, be fure, have a good share of this Holy Liquor; and fometimes the tears of it driffel down upon their Cloaths or fall to Theophan. in the ground. What muft Goar and others think of fome of their Popes and Heracl. an. 20. others who have Profanely ufed the Confecrated Wine inftead of common Ink; Baron. 869. and what did they themselves think then of it? Surely all this fufficiently arTom. 8. p. 332. gues that the first Inventors of this Ufage could never think that Chrift's very Body and Blood, that is, entire Chrift, was in every drop and particle, but that they received only true Bread and Wine. Not. §. 39. conc. e. Belwz. in Agobard. p. 129. A. p. 27. B. p. 27. Mary Mother of God] The Greek Church pays much greater refpect and Devotion to the Virgin Mary then they do to Chrift, as fhall be fhewn more fully in another place. Then they open the Door] The Door into the yior Bupa, Chancel is all this while fhut. It is commonly a Hatch-door with a Curtain over it, and all is fo high as the People in the Choir and the Church, can neither hear one word (unless when fome fcrap is spoken very loud) nor fee what the Priest and Deacon do at the Table; and therefore they are nothing edified by all that long Scene at the Confecration. And I am fully perfwaded, that befides what is already faid of the wors, pretended Elevation, this paffage alone in this Rubrick must needs convince any fincere Man, that the (was) lifting up of T. p. 83. the Bread, (be it what it will) could not be meant or intended to that end, oftendere populo, to fhew it to the People, as the Latins do. And what follows, that the Deacon comes to the Chancel door and shews the Cup to the People, makes nothing to this notion of Elevation, for it is only to invite the People to the Communion, (who are only to receive out of the Cup) as is clear by the words which he fpeaks, immediately following; and upon that invitation, if any one offers himself to communicate, the Prieft takes the Cup out of the Deacons hands, and adminifters their Sacrament to him; as P. 93. P. P. you will fee by an old Rubrick in Goar. C. p. 27. Draw near] After this Invitation here, when the People come to communicate, the Prieft ftands at the Door of the Chancel holding the Cup in his left hand, and with it one corner of the fquare Cloath that before covered it; the Perfon, who Communicates, takes the oppofite corner of it and puts it under his chin; then the Prieft with a Spoon takes up one or more of the (μapyapíτa) Crumbs of the Bread which are mixt in the Cup, and a little Wine with them, and puts this little Spoonful into the Communicants Mouth at thrice, faying, μεταλαμβάνει ὁ δῦτο (or ἡδελε) το Θεῖ Ν.Ν. τὸ τίμων και ἅγιον σῶμα αιμα το κυρία και σωτῆς ἡμῶν ἰησε χρισέ εἰς ἄφεσιν ἁμαρτιῶν αὐτῷ (or αυτῆς ) Tab. 2. A. n. 6. ibid. B. εἰς ζωὴν ἀιώνιον, εἰς τὸ ὄνομα τῦ πατρὸς (1) κ} τῇ 4F (2) κ τὸ ἁγία πνεύματΘ. Τ. p. 83. TÄ પૃષ્ઠ The fervant of God (He or She) N.N. partakes of the Precious and Holy Body and Blood of our Lord and Saviour Jefus Chrift, for the Remiffion of His (or Her) Sins, and to Eternal Life, In the name of the Father (once) and of the Son (twice) and of the Holy Ghoft (thrice.) Unless it be in great or rich Churches, I feldom faw fuch a Spoon as Goar hath Pictured; in poor 153. and here Country Villages they many times ufe plain Spoons, or wooden Spoons made at mount Athos, or the like. Here in this Form to the Layety they always put, fuch a one partakes of the Body and Blood, and hence I fancy they blunder in the Form to the Deacon, (as above) where Goar puts in both Body p. 81. ad fin. and Blood, that Copy which I here Tranflate, and many others, put in only Blood. But if the Laymen by receiving out of the Cup partake of Both, then the Priests and Deacons must do so too; for though the (mapyapita) Pearls or Mites are swept into the Cup, after the Prieft and Deacons have received, yet a piece of Chrift's Portion (which according to the novel Doctrine is his very Body) is put in long before they partake of the Cup, and that according to them must make what is in the Cup both Body and Blood. And truly if the School-mens Chimera of Concomitancy will pafs, both the Greeks and Latins fhould fay for both the Bread and the Wine, the Body and Blood of Christ, for by their Concomitancy they are both under the Bread, and both together in the Cup. And here I cannot but again profefs my self astonished, when I confider how the plain Inftitution of Chrift, and the old, ferious, Apoftolical way of breaking whole Loaves of Bread, and Drinking of Wine diluted with Water together, in a folemn Remembrance of Chrift's Paffion (of which I have above given a fhort, and, as I think, a fair account,) have been thus wretchedly depraved by the wild and extravagant Fancies of Superftitious Men, and by degrees turn'd into a meer trifling and unintelligible Mystery, and at last made fuch a Miferable empty piece of Monkish Pageantry, as it docs hardly come up to fo much as a Shadow of the true, Chriftian, Primitive Communion. Instead of taking a Fragment or Morfel of Bread in your own Hands, T. p. 84, and putting it into your own Mouths, and drinking with your Chriftian Brethren out of the fame Cup, as all the first Chriftians did, at this Sacred Feaft, both Latins and Greeks now feed you like meer Babes, and as fuch would make you believe what no perfect Man can ever conceive, our Forefathers ever dream'd of. Cap. Goar. 53. Save thy People] This is only the beginning of a Prayer which you have D. p. 27. intire in the ('Opp) Matins. They are accuftom'd to get feveral Prayers and Euchol. p. 25. Verficles and Refponfes by heart, fo that the beginning alone fuffices to direct them when they are to be faid; the Pater Nofter, is put for the Lord's Prayer. Be thou Exalted] As they have all along, in the other parts of the Liturgy, E. p. 27: endeavour'd to Typify or reprefent Chrift's Oeconomy, or the story of several of his Actions; fo here to fignify his Afcenfion into Heaven, the Patine or Dish, and the Chalice, are carried in to the Prothefis; and the Prieft to express it faith this verfe. As Goar rightly explains it out of Sim. Theffalon. and p. 153. 182. Germanus. a Rightly (or right up] Goar expounds it out of St. Germanus, with right and elevated Mind, that is, uprightly, which is very good, if it had been opis rightly; But I chufe to add, right up, (optol Metaλabortes, erecti percipientes, receiving erect or right up ;) because all the Greeks Communicate ftanding. But I leave it to the choice of the Reader to take what Senfe he pleafcth to put upon it. See my Note The Pulpit] In former times the Pulpit, perhaps as moveable, was placed, G. p. 27. or flood fixt in the Area of the Nave of the Church towards the lower end, as it is fet in the King's Chappel with us at Whitehall. But now it is a rare thing to fee any Pulpit in their Churches fixt, and then it is (as that in the Patriarchs Church now is) placed aloft on the North fide of the Nave near P. Tab. 1. p. 14. they T. p. 84. they afcend now into it by ftairs contrived in that wall, or wrought between the Pillars there. This Prayer of old was faid in the Body of the Church below the Pulpit, but now thereabouts in the middle of the People; yet it is oftner omitted especially in ordinary Churches. H. p. 27. Hoft fulfilled] It fignifies his ending his whole Oeconomy on Earth, and by his entrance into the Prothefis, his Afcenfion into Heaven. Lays up the Holy Things] There is a peculiar Rubrick in Goar that the Deacon, or in his abfence the Prieft, being now at the Prothefis, fhould receive r. p. 14. b. what is left in the Cup. In one of my MSS. there is a remarkable Rubrick and Prayer here in this place, which, becaufe I fhall refer to it afterwards, I fhall here give you. Καὶ διπλώσας τὸν ἄερα λέγει, τῷ ἀχράντε σώματα και το τιμία αιματος μυτικῶς ἀξιωθῆς γενεσθαί συμμέτοχο, ευχαρισῶ, ευλογώ, προσκυνῶ, δοξάζω, και μεγαλύνω τας σωτηρίας σε νῦν καὶ ἀεὶ καὶ εἰς τὰς ἀιῶνας τῶν ἀιωνών. Αμέν. And folding the Aer, or Covering, he faith, "That thou haft Myftically condefcended "to be a Joint-partaker of the fpotlefs Body and the Precious Blood, I thank, I fet forth in Hymns, I Blefs, I Adore, I Glorify, and I Magnify thy Salvations, "now and ever and to Ages of Ages, Amen. I think this Suffrage or Ejaculation is undeniably made to Jefus Chrift himself, and as fo, though I confels I never met with agua, in the paffive Form, taken in an active Senfe, yet I have rendred a wins revea haft condefcended or may'ft condescend, that is, haft vouchfafed or may'ft Vouchfafe; for pofitively interpreted it would be blafphemy, as well as Nonfenfe, haft been or mayst be counted worthy, to be partakers with us, I thank &c. thy Salvations. A. p. 28. B. p. 28. P. 183. a. The Priest going out ] He ftands ufually at the door of the Prothefis, or by the fair door. But at Fanar I have feen the Autidorum carried upon a large Dish to the Patriarchs, when prefent, who, ftanding on the fteps going up to his Throne, distributed it to the People. But whether the Patriarch, Metropolite, Bishop, or Prieft diftributes the Antidorum the People always kifs his Hand and put it to their Forehead, as is faid, and fo receiving the Bread into the hollow of their Hands they go away and eat it, or preferve it by them, as a Phylactery, or upon occafion as a Viaticum. The Antidorum] You will find in the preparation of the Elements at the Prothefis five Oblations or Seals, that is, Loaves, mention'd to be made ufe of there, and in a full Congregation, or at a great Festival there are at least fo T. p. 85. many offered or used. 1ft. for Chrift's Portion. 2d. for the Portion of the Virgin Mary, and the Saints. 3d. of the Orthodox Bishops and for the Living. 4th. for the Founder of the Monaftery or Church, the Arch Bishop, and the Dead. 5th. by the Deacon, for his Friends Living and Dead. When all these Portions are taken out of thefe Loaves the remainder of them is cut into pieces, fome bigger, fome leffer, for the Antidorum, which the vulgar Greeks pronounce Andítheron. But fometimes all these Portions (as is laid) are taken c. 3. c. 11. out of one and the fame Loaf. Sim. Theffalon. (as quoted by Arcudius) tells us, that the residue of the Loaf out of which Chrifi's Portion is taken, is called the first Antidorum, and the remainder of that, out of which the V. Mary's Portion is taken, is called the fecond, and that none of the refi due of the other Loaves are called the Antidorum. But the Cuftom is now altered, for I am fure that upon occafion thofe remainders alfo are cut in pieces. and all laid promifcuoufly together upon the fame Platter; for I have feen many many hundred pieces heap'd up all together at great Affemblies for all the People to receive, and it is impoffible that the remainder of only two of their Loaves (one for Chrift the other for the Virgin Mary) fhould make a quarter of them. Therefore the Antidorum may be made of the refidue of all these Loaves, nay, and all the reft of the Loaves (or as many as are fufficient) which are offered, may be fo divided too; as the, uxoyia, panis benedictus, Holy Bread after the Communion was made and distributed, de oblationibus quæ afferuntur a populo & Confecrationi fuperfluunt, out of all the Of ferings which were brought by the People, and were more then were spent Goar P. 154. 150. at & p. 19. Goar Vid. at the Communion. Thefe iuλoyia, Blessed Breads, were without doubt first defign'd and used for those who were not then prepared or difpofed to receive the Sacrament, and were lookt upon as a Vicarious or Supplemental Communion; from thence came the name in Greek Antidorum, ami τ déps instead of the Gift, or Sacrament. Goar gives us many opinions how this Antidorum ut fupr. & in fhould be made or counted Holy or Bleffed, as, by the common Prayers in Codin. de Offic. general faid at the Prothefis and afterwards; Becaufe Chrift and the Vir. P. 135. 49. gin Mary's Portions were taken out of it; Because it had touched the Holy Things; Because it was prefent at the whole Liturgy; But the most pleafant is this Myftical one, because that Antidorum which is made of the refidue of that Loaf, whence Chrift's Portion is taken, represents the Holy Body of the V. Mary, out of which Chrift's Body was taken; and then again, Chrift's Portion being afterwards particularly Confecrated, without doubt reverberates a high Bleffing to the remaining Mafs whence it was taken. But now when the Portion of the V. Mary her felf, and the others of all the Saints, are taken (as it often happens) out of one and the fame Loaf, this, as it must needs fpoil this laft conceit, fo it ftrangely improves the other notion above of a first and second Antidorum; for the remainder of this one Loaf, whence all these Portions are taken, muft needs be, Sanctum Sanctorum, Holy of Holy's. The only plain reason, to me, why this remaining Bread may be called Holy, is this, Because all the Loaves which were offered, were dedicated or fet apart and fo Sanctified to this use, and to that very purpose T. p. 86. were all Sealed alike with the fame impreffion, and therefore Holy as all other things Dedicated to God's Service are; and accordingly they are all along called, äyia, äɣia dãga, bua duga, Holy Things, Holy Gifts, Divine Gifts, before they are any ways farther Confecrated by a more folemn Form, as is above faid. p. 69. Not. C. The prefent Greeks oftentimes keep the Antidorum for several fuperftitious ules, counting it a Remedy for many Difcafes, and a wonderfull Amulet or Preservative against all Mischiefs, either Spiritual or Bodily. The uxoriy Bles P. 453. 11. fed or Holy Breads, (which were used to the fame end as these parts,) cut off from the offered Loaves, after the Portions are taken out, (now are in the Antidorum) were of old Blessed by a fet Form of Prayer, which you have in Hincmarus Capitula; in which Prayer amongst others are thefe Words, Ut Labbé. cont. fit, omnibus cum fide & reverentiâ ac gratiarum actione fumentibus, Salus .8. p. 570.a. mentis & corporis, atque contra omnes morbos & univerfas inimicorum infi- net. .9. 47 dias tutamentum, that it (or they) may be to all who with Faith and Re- d. verence and Thanksgiving receive (them or it) a Prefervative against all Difeafes and all Treacherous defigns of Enemies. This was enough to warrant them for Phylacteries or Prefervatives. There is no fuch Prayer used now by the Greeks for the Antidorum, yet it is ftill lookt upon and used by most, efpecially of the Layety, as fuch a Defence. And they have the fame fuperftitious Reverence and Value for the five Loaves in the (uxnx, or toπepwvw,) Goar p. 43! Vefpers; and this Custom is recommended by publick approbation; for in the Eucholog 19. end of that Office you have this exprefs Rubrick. Ισέον δὲ ὅτι ὁ ἐυλογηθεὶς ἄρτος, · ἔτιν ἀληξιτήριο παντοίων κακῶν, εἰ μετὰ πίτεως λαμβάνοιτο. You muft know that this Bleed Bread, if taken with Faith, is a remedy for all manner of Evils; and in fome Copies mention'd by Goar there is this addition, a p. 46. Not. O. πυρετες, πινόμενα μετα ὕδατος φρίκτην διώκει, καὶ πᾶσαν μαλακίαν ἰᾶται πρὸς δὲ τες τοις και σήτας ἀπὸ τῶν γεννημάτων ἀπελαύνει. It abates Feavers, and drank with Water it drives away the fhaking fit, and cures any diftemper. And moreover it drives away all little creeping Vermin, (Pifmires, Moths, Bugs or the like,) from the Buds or young Sprouts of Vines or other Plants. And thus they will anoint their fore Eyes and fore Limbs with the Oyl of their Lamps, which are fet before the Pictures of fome peculiar Saints There have been many fuch Superftitious and Prophane ufes every where made of the Euchariftical Bread it felf, as numerous Stories teftify upon record; and that is made one Argument by the Latins, for their putting the Wafer into the Mouth M of the & conc. Nam T. p. 86. T. p. 87. C. p. 28. p. 41. P. 5. & p. 7. P. 46. not. l. m. P. 252. of the Communicants. And to avoid fuch wicked Practices, which remain'd a while' (as the dregs of Popery) at the first beginning of the Reformation, the Bread was likewife order'd, in Edward the fixth Common Prayer Book, to be put by the Priest into the receivers Mouth; But fince by the Grace of God and the Light of the Gofpel now more clearly fhining amongst us, all old Wives and Monkish or Knavish Charms, and Amulets and fuch vile tricks of that nature, are vanifhed; that Rubrick of Edward the fixth is taken away, and the Euchariftical Bread is delivered by the Prieft into the hand of the Communicant, and is all openly and entirely there eaten. When the 'Euxoyi, panes benedicti, the Bleed Breads, and this Antidorum were first brought into practice (as is above mention'd,) I will not take upon me to determine; fome fetting this matter very high, others as low. But I think none will dare to affert, that, as the Greeks now manage it, it is either Apoftolical or truly Primitive. The Euchariftical Bread (which is often in antient Authors it felf called 'Euxoyia the Bleffing) was indeed in those days broken or divided, and diftributed (or every one took a part) in the Congregation, as now the Antidorum is; and this only I take to have been the very way of the Primitive Communion. How all the other ftuff come to be added by the Greeks, I fhall by and by freely give you my thoughts. Lord have Mercy 12 times] It is very amazing to think how often this ejaculation is repeated together in the Greek offices. In Goar's Edition it is at the Vefper to be faid by the Chorus forty times together, or fung fo often; and he vouches old Copics for the fame, and fay they repeat this again there no lefs then thirty times together. But as to this matter they do not all obferve in all places the fame number; for in the fame office I have heard fome Priests repeat it, 20, others 30, fome 40, nay 50 times together. They ran the words over as faft as ever they could; and counting their numbers by bending down and then lifting up the Fingers of one of their Hands, they ftopt a little at the end of every tenth repetition, and refted a little upon the laft Syllable, xenodr all the reft being hurried over in an equal measure. This Ejaculation or short Prayer was used by the Heathens in their Augurics or Divinations, as we find in Arrian's Epictetus; and it is likely the Chriftian converts continued the 1. 2. c. 7. ufe of it to the true God, as they retain'd many other Laudable and Good things, not cafting off all their former Customs without any diftinctions. And the very Greek word's were made Latin amongst the Western Chriftians, as you may find them in old Miffals thus, Kyrie Eleyfon, in the new, Eleïfon; and Edit. ut fupr. in the prefent order of the Mafs they are repeated thrice, Kyrie Eleifon, K. E. K. E. then Chrifte Eleifon. C. E. C. E. then again Kyrie Eléïson. K. E. K. E. Perhaps Platina in Sixto Gregory, who first brought them into the Latin Service, thought thefe Greek words more Efficacious; for furely they could not be fo intelligible to the People as plain, Domine Miferere, (Lord have Mercy;) and it may be from hence that we find them in Charms and Amulets, as is above noted of the Trifagion. The Turks have fuch like repetitions in their Prayers, of Sabanallah and Albemdillilah which are faid 30, or 40 times together, which they number with their Beads; and they might borrow, or continue, that, as an antient Cuftom of fome Eastern Heathen Nation; as it is likely amongst the Heathen Greeks this huge Xénoor, Lord have Mercy, might have been on feveral occaκύριε ἐλέησον, fions, repeated alfo many many times together; and it is likely that Chrift alludes in the Gospel to thefe, or fome other fuch like, Radionovia, vain RepeMat. 6. 7. tition of the fame words, Kugie 'EXénoov Lord have Mercy, without all difpute, put up to the Great and only True God, with an understanding, Devout and penitent Heart, is a most admirable and moft acceptible Addrefs; and therefore our pious Réformers retain'd it; and furely he that fhall not curforily or fleightly (as the Greeks and Latins) but leifurely and folemnly and affectionately join with the Congregation in the twice repeating these most humble words, as they are appointed in our Liturgy, Lord have Mercy upon Us, muft needs find that warmth and comfort in his Mind, as not to count them, a vain or 1o. p. 19. babling |