BV 825 .B756 1838 A collection of the principal liturgies COLLECTION PRINCIPAL LITURGIES, USED IN THE CHRISTIAN CHURCH IN THE CELEBRATION OF THE HOLY EUCHARIST: ^artt'cularlp tijf Slntifnt, VIZ. the clementine, as it stands in the book called the apostolical constitutions; the liturgies of st. james, st. mark, st. chrysostom, st basil, &.c. TRANSLATED INTO ENGLISH BY SEVERAL HANDS. with A DISSERTATION UPON THEM, SUF.WING THEIK USEFULNESS AND ACTIIORITY, 4ND rOINTING OUT THEIR SEVERAL CORRUPTIONS AND INTERPOLATIONS. BY THOMAS BRETT, LL. D. But before all things, this wr must be sure of especially, that this Supjier be in such u-ise done and ministered, as our Lord and SuviouT did and commanded to be done, aulas holy Apostles used it, and the good fathers in the primitive church fre- quented IT. — Chui'ch of England's Homily couceruing the Sacrameut, part I. LONDON: RIVINGTON AND CO. ST. PAUL'S CHURCH YARD W. DEARDEN, NOTTINGHAM. 1838. d W. Dearden, Printer, Nottingham. "V^ PREFACE. Of the many controversies, which of late years have exercised and divided the Christian Church, this now under our consideration is not the least significant : For the dispute is concerning the matter of the Christian sacrifice, and the form of administering that sacred ordinance : and last, how diffused our charity ought to be, when we ofi'er the memorial of our dying Saviour, whether confined to the 3Iilitant Church on earth, or extended to those also ivho have fought the good fight, and are departed from us with the sign of faith. It is urged on the otlier hand, 1st. That water is an essential part of the Eucharis- tic Cup. 2dly. That the oblation of the elements to God the Father; and, 3dly. The invocation of the Holy Spirit upon them, are essential parts of consecration ; and, 4thly. That the faithful departed ought to be recom- mended in the eucharistic commemoration. The advocates of these usages have appealed, 1st. To Scripture interpreted by early Fathers. 2dly. To universal Tradition, for the proof of their assertions. j 4 IV PREFACE. Their opponents on the other hand, who deny the essentiality of these things, have endeavoured to wrest the Holy Scriptures from them, and draw those sacred records to their own party ; and then argue, that tradi- tion without Scripture is not of authority enough to establish a doctrine, or found a necessary practice upon : and likewise, that the tradition pleaded for these usages, is not so full and unexceptionable as it is pretended to be. In proof of which, a learned autlior has laid down these two propositions, which he endeavours to main- tain ; l6^. Scripture, not Tradition, is prescrihed by our Lord to his disciples as the rule they are to walk by, and which we are necessarily to adhere to.* 2dly. The tradition pleaded for the four controverted points, is not so full and unquestionable as it is repre- sented to be. If either of these propositions, says he, Qnuch more if both of them can be proved to be true, the pleas brought for the essentiality of the usages now con- tended for, must necessarily be achiowledged to be false. And by consequence, the practices built iqwn those pleas, must be erroneous and ill-grounded. I shall leave the reader to judge of the truth of this last proposition, when he shall have perused the follow- ing sheets; for I am persuaded he will think the follow- ing Liturgies sufficient evidences for the fulness of tlie tradition pleaded on behalf of the controverted points. But because they may not be thought by some people to be unquestionable ones too, as not being early enough in point of time, or as liaving undergone some * No Sufficient Reason, &,c. part 1. page 2. \. PREFACE. V alterations since tliey were first composed and used in the several cliurclics to which they are said to liave belonged ; the learned Dr. Brett has added a disserta- tion upon them, wherein he has proved, that what they contain, relating to the present controversy, was the doctiine and practice of the first ages of Christianity, and likewise of the ages in which they are allowed by all to have been wrote; which is a sufficient answer to the foregoing objections. But because tliis author is pleased frequently to call the tradition upon which he supposes them founded, and the usages themselves, unscriptural, it would be but of little use to the learned doctor to have proved the antiquity and universality of them, and the consent with which they were received, if that gentleman's first proposition holds true. I shall beg leave therefore to make some remarks upon it; and the rather, because so much dej^ends upon it, more I fear than tlie learned author designed there should. And here, before J enter upon it, I think proper to declare, that I hold the Holy Scriptures in as high esteem and value as this gentleman, or any - other per- son living. I believe them to be the Word of GOD, and consequently true, and that if controversies do arise concerning religion, there is no aj^peal from tlieir de- termination ; for wliatever testimony, how positive or universal soever, can be brought in contradiction to them, must be false, because truth cannot belong both to the affirmati\'e and negative side of the same propo- sition; and therefore the Scriptures being true, such other testimony produced in contradiction to them^ must be false. I believe likewise the Scriptures of^the VI PREFACE. New Testament to be as assuredly the Word of God, as tliose of the Old, and consequently of as much cre- dit, notwithstanding the Scriptures of the Old Testa- ment have the attestation of the New ; hut those of the New neither do nor cari witness for themselves, nor have they any Revelation, either before or since their being collected into a canon, to speak for them. I know not how far that learned gentleman agrees with me, but so much being premised, I shall proceed to examine his first proposition, which stands thus : Scripture, not Tradition, is prescribed by our Lord to his disciples as the rule they are to walk by, and which we are necessarily to adhere to. Here the reader may observe two propositions clapped together, one affii-mative, and the other negative. I will therefore take the liberty to separate them, and then I think they will stand thus : l6'/. Scripture is prescribed by our Lord to his disci- ples as the rule they are to walk by. 2dly. Tradition is not prescribed by our Lord to his disciples as the rule they are to walk by. Again. Our author's design being to prove that our Lord prescribed Scripture, exclusive of all other things, as the rule to his disciples, I will take the liberty to insert the word only, i. e. only rule. And this I think I am authorized to do ; because after having produced his citations from the Scriptures and the fathers to prove his assertion, he concludes : Thus have 7ve the authority of the Scriptures taught from time to time, as the OUlg rule prescribed by our blessed Lord, ^c. This then is 'the proposition he is to prove : 4 PREFACE. Vll Scr'qyture is prescribed by our Lord to his disciples as the only rule they are to walk by. If this be true, I am afraid it will very much siuk the credit of the New Testament. For if Scripture is prescribed by our Lord to his disciples as the only rule they are to walk by, it must be such Scripture as was in being at the time when he gave that direction ; con- sequently the Scripture of the Old Testament, for the New could be no part of that rule, because not any one book of it Avas wrote till several years after our Lord was ascended to the right hand of the Father, and had ended his conversation with his disciples on earth. This 1 think is so plain, that I need not offer any proof of it. However if it need any, I shall give you the passages of Scripture produced by that gentleman, as the foundation upon which he builds his hypothesis. The first is,* To the law and to the testimony ; if they speak not according to this word, it is because there is no light in them. Isaiah viii. 20. And again, Seek ye out of the book of the Lord, and read. Ch. xxxiv. 16. Wlioever reads must be sui-prised to find these texts brought to point out the ride which our Lord prescribed to his disciples to walk by, forasmuch as they were wrote long before he appeared in the flesh, and consequently before he had any disciples to prescribe to ; nor were they at any time afterwards, that I know, quoted by him, for this or any other end. But supposing he had quoted them, he could have designed no more for them, than what the prophet before had done ; for if he had designed more, that would have been to establish some- * No Sufficient Reason, part I. p. 2, 4^ Vlll PREFACE. thing upon their authority which they did not enjoin^ But if no more had been designed by them, the doctrine founded thereupon would be, that the same lam, the same testimony, the same hook of the Lord, were to be the only rule botli to the Jews before his coming, and to those which were to confess his name afterwards ; consequently that law, that testimony, must be con- tained in the Old Testament, there being no other hook of the Lord to whicli the prophet could refer, because none else was stamped with that authority, or could plead a sanction from Divine Revelation. However, notwithstanding this author's arguments, which if they proved any thing to his purpose, must conclude against the authority of the New Testament ; we firmly believe it to be the Word of God, and written by the assistance of his Holy Spirit ; and therefore if we find any thing- decisive in it relating to the dispute between us, we must acquiesce in its determination. I shall therefore examine what advantage he can reap from thence, since he is willing to call that in to his assistance. Here he tells us, that our Saviour says. Search the Scriptures. (John V. 39.) and that the Jews at Berea are commend- ed hy St. Paul, as more nohle, of a milder and hetter temper and disposition than those at Tliessalonica, and for this reason, hecause they received the word with all readiness of mind, and searched the Scriptures daily. Acts xvii. 11. I need do nothing more than transcribe the whole passages from whence our author has picked what he conceived most to his purpose, to convince the world that they do not speak what he would have them. Search the Scriptures, says our Saviour, for in them PREFACE. IX ye think ye have eternal life, and they testify (f me. And the brethren immediately sent away Paid and Silas by night into Berea : luho comincj thither, went into the synayoyue of the Jews. These were more noble than those of Thessalonica, in that they received the Word with all readiness of mind , and searched the Scriptures daily, whether those things were so. In the first of these passages we find our »Saviour expostulating with the unhelieving Jews, wlio received liim not as the Messias, but souglit to kill him, because he had broken the sabbath, and said that God was his Father, making himself equal with God. Ver. 18. Whereupon, in defence of himself, and as a proof of his being the person he pretended to be, lie appeals to what they had heard from John, (v. 33) to the miracles which he wrought (v. 36.) to the witness which the Father himself had borne of him, (v. 37.) and lastly, to the Scriptures. Search tJiese, says he, for ye take them to be your guides to eternal happiness ; therefore you will not reject tlieir testimony, and they testify of me. And they must be the same Scriptures to whicli St. Paul refers in the second passage, where he com- mends the Bereans for searching them, in order to judge whether the doctrines he taught concerning our Lord were true, for in them were several prophecies of him, and the characteristics by which he might be known at his appearance. We may easily guess what Scriptures they were then, which our Saviour and St. Paul appealed to, first because those of the Old Testa- ment were alone in being. And secondly, supposing some parts of the New to have been wrote when St. 4r ^ X PREFACE. Paul was at Berea, I cannot think he would have re- ferred the Jews to them for the truth of our Lord's being the Messias, lest he should seem to beg the ques- tion, by offering a proof, the force of which depended upon the truth of his assertion. For our Lord was not the Messias and Saviour of the world, because his dis- ciples taught that he was ; but because he really was so, they taught it ; and after the authority of the Lawgiver was owned, they proceeded to teach his law. It may suffice, that as in these just mentioned, so in all other places of the New Testament, where we read any thing- concerning the Scriptures, those of the Old are meant ; so that our author's cause will gain nothing from thence. But if he still insists that they do speak up to his pur- pose, I must desire him to consider, that it must be at the expence of their own authority ; for, as they speak not of themselves, but of the Old Testament, that only can be the rule which they prescribe ; and whatever declares something besides itself to be the only rule, must at the same time declare itself to be no rule. He must therefore quit his jDretensions to Scripture in this case, or stand by these consequences if he appeals to it.* But our author informs us, that he has been told before that the Scripture produced by him in the dispute re- lated only to the Scriptures of the Old Testament. To which he answers : And no wo7ider if that were all that were referred to before the New Testament was written ; hut this is no evidence that the whole Canon of Scripture was not more to he depended upon when it was once com- pleted and settled. Here I must own I am at a loss to * No Just Grounds, &c. p. 15. 1 PREFACE. XI find out what this learned author means; for in the foregoing paragraph he tells us, " that the answer had brought a good number of authorities both from Scrip- ture and Tradition, to prove the Scripture to be the only Christian rule left by our Saviour for the direction of his disciples." But tlie Scripture brought by him to prove it, he owns, refers only to the Old Testament ; and yet, says he, this is no evidence that the whole Canon of Scripture (where I suppose he understands both the Old and New Testament) was not more to be depended upon, when it was once completed and settled. If this objection be no evidence that it was not more to be depended upon, I suppose he thinks the Scripture pro- duced by it an evidence that is more to be depended upon. And then his argument will run thus : The authorities brought from Scripture, to prove the Scrip- ture to be the only Christian rule left by our Saviour for a direction to his disciples, refer only to the Old. Testament. And tlterefore are evidences that the tvhole Canon of Scripture (viz. the Old and New Testament) was more to be depended upon, when it was once com- pleted and settled. So that somethiny, in this gentle- man's opinion, was more to be depended upon, than what he was able to prove our Saviour left his disciples as the only rule for their direction, which somethiny was not completed and settled when he left them. I must leave the reader to reconcile these things, it being, I confess, past my skill to do it. In the next place, our author proceeds to give us his authorities from the fathers, from whence he might have learnt how vain his pietensions to the vScripture he has Xll PREFACE. pi'odncecl were in the present case. For if the fathers, as he conceives they did, wrote those passages in defence of tlie opinion he maintains, they Avoukl not probably have failed to argue as this gentleman does from Scrip- ture, if that were to their purpose. But that they have not done, and therefore he can claim no advantage from them, he having declared * that he could never learn that hare tradition was sufficient of itself to make any thing a necessary indispensible duty, that has no foun- dation at all in Scripture. The use of tradition being, as he is a little afterwards adds, to confirm what is de- livered in Scripture, though not so fully and clearly as some other doctrines are. But this gentleman's doc- trine having no foundation in the Scriptures, cannot be confirmed by them. And therefore he must either give it up, or acknowledge that he does receive it barely upon tradition. The reader will meet with his collections from the fathers in the 6th. and following pages of "No Sufficient Reason," &c., part I., which I desire him to compare with passages from most of the same fathers in p. 156., 8cc. of a book entitled, " The necessity of an alteration," &c., by which he will perceive, that so much is not to be concluded from the former, as that author does con- clude from them. But supposing them to speak home to his purpose, these same fathers, especially the earliest of them, speak as fully for one or more of the four usages contended for bv us : all communicated with those Churches which used them all, they being in those early ages universally received, as will appear by the * No Sufficient Reason, part I. p. 3. \ PREFACE. Xlll folio wilier sheets. So that if the fathers did believe Scripture to be the only rule prescribed for their direc- tion, they must likewise believe those usages to be enjoined by it. And, therefore, as the same testimony must be of tlie same credit in one case as in another, our author must reject liis own hypothesis, or receive with us the controverted usages. 2dly. The other proposition is : Tradition is not prescribed by our Lord to his disci- ples, as the rule they are to walk by. Now if our author means, (as he must do, if Scripture is prescribed as the only rule) that our Lord excluded tradition from being any part of the rule, I must beg leave to dissent from him : and for this reason, because I am persuaded the Apostles would not so soon have forgotten it, as I find tliey did : for, 1st. St. Paul commands the Corinthians, to keep the ordinances as he delivered them unto them. 1 Cor. xi. 2. To evade this, our learned author has recourse to criti- cism, and tells us, " That it is to be remembered, that the word irapaloatLg (whicli is here translated ordinances) denotes doctrines, and may be applied to such as are either written or unwritten."* I shall not dispute his criticism ; but let us see what he concludes from it. " So that nothing more," says he, " can be meant by tradition in these places (i. e. the places quoted by him for the support of his criticism) but the doctrines the Apostles had taught the Christians, whether by writing or word of mouth. And if no more be intended by the ordinances here refered to, I know no occasion there is * No Sufficient Reason, part 1. p. 23. XIV PREFACE. for any dispute about tliem." Nor do I know any occasion for dispute, if so much be intended by them. For if tlie Apostles taught some doctrines by word of mouth, that is, by tradition, which they did not commit to writing, as this gentleman owns ; I shall conclude^ that our Lord did not exclude tradition from being a part of the rule which Christians were to walk by. I am moreover of opinion, that all our Lord's ordinances were founded upon doctiines, and therefore might be handed down to us by the same conveyance as some doctrines are. The same may be said, 2dly. Of the exhortation the Apostle gives to the Thessalonians : — Therefore, brethren, stand fast, and hold the traditions you have been taught, whether by word, or by our epistle. 2Thess. ii. 15. And, 3dly. The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2 Tim. ii. 11. Whatever these things were which Timothy had heard from St. Paul, it is plain they were to be taught to suc- ceeding generations ; and I suppose this gentleman will not deny, but that those who learnt them from the faithful men to whom Timothy committed them, were as much obliged to the observance of them, as Timothy was who had heard them from St. Paul. But lastly. If tradition is excluded by our Lord from being any part of the rule Christians are to walk by, all Scripture written barely upon a traditionary account of things must likewise be excluded from being a part of that rule ; consequently St. Luke's gospel can be no PREFACE. XV part of it, because he declares he received what he there wrote from others : chap. i. 2. So I shall leave the reader to choose, whether he will take part with this gentleman in the support of his assertion, or with St. Luke for the authority of his gospel. CONTENTS. PAGE. 1 . The Clementine Liturgy 1 2. St. Jame's Liturgy 1 1 3. St. Mark's Liturgy 22 4. St. Chrysostom's Liturgy 32 5. The Liturgy of St. Basil, as used at Constantinople 44 6. The Liturgy of St. Basil, as used at Alexandria 56 7. The Liturgy of the Church of Ethiopia 63 8. Nestorius's Liturgy 71 9. The Liturgy of Severus, Patriarch of the Monopbysites at Antioch .... 80 10. Fragments of the Gothic or Gothico-Gallican Missal 89 1 1 . Fragments of the ancient Galilean Missal 91 12. Fragments of the Mosarabic Missal 9.3 13. The Roman Missal, commonly called the Mass 96 14. The Communion Office, according to the Liturgy of king Edward VL 104 15. The New Communion Office Ill 16. St. Justin Martyr's Account of the manner of celebrating the eucharist in his days 119 17. The Fifth Mystagogical Catechism of St. Cyril of Jerusalem concerning the eucharist 122 1 CONTENTS THE DISSERTATION PAGE §. 1. The Introduction, giving a brief general account of tlie Liturgies here published 128 §. 2, The reason why we have not so full and clear an account of the ^cient Liturgies, as we desire, is, because they were not originally put into writing, lest the Christian mysteries should be discovered to the Heathen. — This shewn by Mr. Johnson 130 §. 3. This proved from some general texts of Scrijiture 131 §. 4. And from such texts as particularly concern the eucharist 135 §. 5. And by the testimonies of the Ante- Nicene fathers 141 §. 6. Nevertheless all the parts of the Eucharistical Office may be collected from the writings of the fathers, and is faithfully transmitted to us in the ancient Liturgies , 144 §. 7. These Liturgies a good evidence of the ancient apostolical form of ministering the holy eucharist. — And the Clementine Liturgy the best copy or exemplar of that form 1 45 §. 8. The objection of Renaudotius that the Clementine Liturgy has been interpolated, is shewn to be made without so much as an offer at any proof that it is so. — And that Liturgy is vindicated from the charge of interpolations, by a proposal to examine all the particulars of it. — The Fan or Fly -flap, and the Bishop's shining garment, cannot be proved to be interpolations, though not mateiial whether they be or not 1 16 §. 9. The objection that the Clementine Liturgy was never used by any Church, shewn to be of no force against it, since the Liturgies of all Churches agreed with it in sense though not in words 149 §. 10. 1 propose to shew the Clementine Liturgy to be the best exemplar of the old traditional form, taught by the Apostles 151 ' §. 11. The beginning of this Liturgy, with the dismission of the Catechu- mens, &.C. proved to have been the practice of the ancient Church 152 §. 12. Of the use of the Sign of.the Cross by the ancient Christians on all occasions, and particularly at the cclebriition of the eucharist 153 XX CONTENTS OF THE DISSERTATION. PAGE. §. 13. Of the suffrages at the beginning of that and all other Liturgies. . . . l68 §. 14. Of the Eucharistic or Thanksgiving Prayer, immediately followin'g the suffrages, and continued to the end of the oblation 169 (j. 15. Of the words of institution, always used in the form of consecration; but the recital of those words never thought all that was necessary to the consecration by any Church but the modern Church of Rome, and those that herein have followed her corrupt doctrine 179 §. 16. Concerning the mixture of wine and water in the eucharistic cup, particularly expressed in tlie recital of the words of institution, accord- ing to the Clementine Liturgy 193 §. 17. Concerning the oblation or form of offering the elements to God as the representative body and blood of Christ, proved by bishop Hickes and Mr. Johnson to be a necessary ijart of the institution 206 §. 18. Of the invocation for the descent of the Holy Ghost, to make the elements the body and blood of Christ in power and effect ; this proved necessary to the consecration : where it is also shewed, that the Greeks in the Council of Florence insisted upon the necessity of this prayer, notwithstanding the pretences of the Romanists to the contrary 221 §. 1 9. Of the prayer for the whole state of Christ's Church, and particularly of prayer for the saints departed. This proved to be agreeable to the Scriptures and the uninterrupted practice of the Universal Church from the Apostles' times to the Reformation 269 §. 20. Of the LorLps Prayer, which is not in the Clementine Liturgy, neither is it taken notice of by any Ante-Nicene fathers as used in the eucharistical service. — However, it is in all the other Liturgies, and I* propose not to enter into any dispute about the necessity of it 285 §. 21. Concerning the bidding form, which is only a recapitulation of what has been already prayed for 288 §. 22. Of the jjrayer to God to make us acceptable communicants at his holy table 291 §. 23. Of the words holy things are for holy persons 293 §. 24. Of the words used at the distribution of the elements 294 §. 25. A recapitulation of the several parts of the Clementine Liturgy, shewing them to be all agreeable to the Scriptures, and that it is the standard and test by which all other Liturgies are to be tried 296 §. 26. Jlr. Bingham, an unprejudiced writer, as to this controversy about the mixed cup, &c. since he declares the judgment of the ancients in the now controverted points to be contrary to his own practice, has since I began this discourse published his sentiments of these disputed points, as to the universal practice of the Primitive Church. — What he says concerning the mixture. — To which I have added some reasons why the mixture ought to be restored by the Church of England 300 §. 27. What Mr. Bingham says concerning the Fan or Fly-flap, the Sign of the Cross, and the Eucharistic Prayer. — This Eucharistic Prayer restored in the Communion Office lately published 304 §. 28. What he says of the immediate form of consecration. — That it does not consist in the words. This is my body, This is my blood, only. — And that it is a corrupt Romish doctrine to believe it consists only in the recital of those words. — But that it consists in the history of the institu- tion, together with a jirayer to God, that he will send his Holy Spirit upon the fjifts, and make them become the body and blood of Christ. — This petition CONTENTS OF THE DISSERTATION. XXI I'AGE. cleared from the charge of favouring transubstantiation, of which it is accused by a late author 310 §. 29. He shews that the Primitive Church always prayed for the faithful departed, when they administered the eucharist 318 §. 30. Mr. Bingham has plainly proved three of the things contended for, that is, the mired cup, the invocation of the descent of the Holy Spirit, and praijersfor the dead, to have been the universal practice of the Primitive Church in the best and purest times. — But he has said nothing of the oblation. — However the authorities produced by him upon other occa- sions plainly prove that as well as any of the other three. — He likewise calls prayer for the dead only a general practice, whereas his proofs l^lalnly prove it universal. — He also calls the doctrine of the intermediate state betwixt death and the resurrection a particular opinion, whereas it was certainly universal 328 §. 31. Mr. liingham again takes occasion to refute tlie Popish notion of the consecration's being made by a recital of the words of institution, from a passage in the Roman Canon, or Canon of the Mass. — From whence is shewed, that a consecrating prayer was always used in the Churcli after pronouncing the words of institution: but it is not ^^ractised in the Church of England. — However he has proved three of the points we contend for to be the doctrine and practice of the Primitive Church ; but either the doctrine or the practice of the Romish Church is opposite to all of them. — And he has cleared the Communion Office in the Constitutions (called here the Clementine Liturgy) from the charge of being interpolated, as Renaudotius says it is, and as Mr. Drake has also renewed that charge from him 33 1 §. 32. An account of the Liturgy here published under the name of St. James. — Shewn to be the ancient Liturgy of the Church of Jerusalem. — The interpolations in this Liturgy taken notice of and accounted for. — Some of these interpolations are good, some bad. — The good interpo- lations or additions are the terms or words, mother of God, consubstantial. Trinity. — The bad are the high praises of the Virgin Mary, beyond what is proper to give to any creature. — The dipping a piece of the conse- crated bread into the consecrated wine. — The giving the elements together in a spoon, and the offering incense. — Thought proper to men- tion the incense here, though it be not in the Canon Missae of this Liturgy 337 §. 33. St, Mark's Liturgy. — Of interpolations or additions made to it. — Not worth while to take notice of such additions as the name of St. Mark, the term Orthodox Kings, &c. which are introductive of no new doctrines, nor tend to explain any old ones — Particular to this Liturgy, to have the general intercession placed before the consecration. — I take little notice of such interpolations in this or the following Liturgies, as are before accounted for in the Liturgy of St. James. — An account of the Diptychs, of the deacon's calling to those that sit to stand up, and to tnrn to the East, and of calling to the deacons to come down or return. 351 §. 34. St. Chrysostom's Liturgy very probably put in writing by that holy father. — The interpolations made since his time. — The hot water. — An account of the Asterisk, the Air, and the Orarium 355 §. 3.5. St. Basil's Liturgy, as used in the Church of Constantinople. — The interpolations and corruptions here the same as in the Liturgy of St. XXII CONTENTS OF THE DISSERTATION. PAGE. Chrysostoin. — The petition that God would hear us throuyh the interces- sions of the saints departed, no corruption 357 §. 36. The Liturgy of St. Basil, used by the Church of Alexandria. — This different from the former Liturgy which goes under the name of St. Basil. — This which is still the Liturgy of the Coptites, has the fewest interpolations of any other Eastern Liturgy. — Of the prayer at the bowing of the head. — Of the priest's praying sometimes with a low voice, sometimes with a lond voice. — A confession made by the people in this Liturgy, just before they receive the elements, (but not published with the Liturgy in this collection) though seemingly for the doctrine of transubstantiation, yet is really not so 362 §. 37. The Ethiopic Liturgy. — The Ethiopians are subject to the Coptite Patriarch of Alexandria, and their Liturgy is plainly taken from the Liturgy of St. Mark. — The bread and cup are ordered to be given distinct in this Liturgy 375 §. 38. The Liturgy of Nestorius. — A short account of that Heretic, and where his followers settled. — What is particular in this Liturgy is, that the general intercession is put between the oblation and invocation. — There is also one passage in favour of the Nestorian Heresy 377 §. 39. The Liturgy of Severus Patriarch of Antioch, a follower of Dioscorus, and enemy to the Council of Chalcedon. — The only peculiarity in this Liturgy is, that after the words of institution, the oblation is made to Christ, and not God the Father 378 §. 39. The Gothic, Galilean, and Mosarabic Liturgies. — We have only some Fragments of these remaining, — So much of those Fragments are here published, as are sufficient to shew that those Churches agreed with all others in the points now controverted 380 §. 40. The Roman Canon of a later date than any of the preceding Litur- gies, and therefore of less authority, though for some ages it was used in all the Churches of the West — But the bishoi^s in all parts, and in this realm particularly, added prayers and rubrics to the Canon as they saw expedient. — Pope Pius V. after the Council of Trent, ordered all to use the Roman form, without any addition, as published by himself — This Missal less agreeable to the primitive standard than any of the foregoing Liturgies. — Here is no eucharistic prayer for the creation and redemp- tion of the world. — The intercession is short and imperfect, and stands out of place. — Mercy is desired not only through the intercession, which has been justified, but through the merits of the saints, which cannot be justified. — The prayer for God's acceptance improper before the ol)lation. — No express desire that the Holy Ghost may bless and sanctify the elements. — Transubstantiation and Purgatory not agreeable to some passages in this Canon. — Of the Pax and the Kiss of Peace. — Of the private prayers used by the priest before he communicates. — Of the priest alone drinking of the cup. — The Rubrics in this Missal supersti- tious and idolatrous 382 §. 41. The first Liturgy of King Edward VI. compiled by a Committee of bishops and Divines in tlie second and third years of that King's reign, being first authorized by the convocation, and when drawn up by the Committee, confirmed by convocation and Parliament. — Very judici- ously performed, in which the defects in the Roman Canon till that time used in this realm were supplied, and all corruptions cast out. CONTENTS OF THE DISSERTATION. XXiii PAGE. This Liturgy altered a year or two after, purely to please Calvin and his followers, and a new one established in the room of it by Act of Parliament only, without any authority of convocation. — The second Communion Office, which is almost the same with that still continued in the Common Prayer Book, by no means so agreeable to the primitive standard as the former. — A particular account of the alterations made in the second Communion Office 39ti §. 12. The reason why some Bishops and Divines amongst the Non-jurors thought it proper to compile a new Communion Office here also pub- lished.— What was my own practice some time before I quiftcd the public Communion, and afterwards till this new Communion Office was set forth. — How this Communion Office came to be drawn up. — That those of the public Communion have as much reason to enquire into these matters as the Non-jurors, some of their own Communion having maintained the necessity at least of some of these things as well as the Non-jurors. — The restoring primitive usages more likely to gain over the Dissenters than the present form, which wants them. — By doing what we have done, we have only followed the directions of Dr. Ham- mond in his Practical Catechism. — The testimonies of Justin Martyr, Clemens Alexandrinus, Irena?iis, and St. Cyprian, not insufficient to prove the universality of the practice in their times to mix water with the sacramental wine, as a late author has asserted them to be. — This author, and not we, undervalues our evidence for the Canon of Scrip- ture.— The Liturgies all agree in the four points contended for, but disagree in those things which are discovered to be corruptions. — Those things wherein all Liturgies agree in sense, if not in words, are of apostolical appointment : this asserted by Archbishop Wake. — In doing what we have done, we have only put in practice the doctrine taught by Dr. Hammond, Mr. Thorndike, Bishop Hickes, Archbishop Wake, Mr. Johnson, Mr. Bingham, and other eminent Bishops and Divines of the Church of England, and by the Church of England itself 4Q4 §. 43. The method observed in this new Communion Office, — We departed from nothing prescribed in the Communion Office of the Church of England as now established, but in such things where we thought the necessity or expediency to be apparent. — And the alterations made are agreeable to the first reformed Liturgy of King Edward VI. or the most ancient Liturgies. — For being, as we thought, obliged to separate, by being denied, what we conceived necessai'y, we judged ourselves also at liberty to consider what was expedient, though we would not have separated for matters of expedience only. The objection of our adver- saries, that the prayer of invocation used in this new Office favours transubstantiation, shewn to have been lately produced by Mr. Spinckes as a clear evidence against that doctrine. — This new Office as agreeable to the ancient Liturgies, as it could be made without deviating more from the Communion Office of the Church of England than appeared either necessary or expedient. — Our making more alterations than at first we declared we would be contented with, no argument of our unsteadiness, nor gives any one a just reason to expect we may proceed farther 422 §. 44. I desire those who are learned, would impartially examine the Scriptures and fathers, and judge which has most fairly represented XxiV CONTENTS OF THE DISSERTATION. PAGE. their sense in this controversy : for this is a matter of moment, wherein all the members of the Church of England are concerned no less than the Non-jurors. — Those that are unlearned are directed where they may find eminent persons of the Church of England, that have clearly declared themselves of our side in this controversy. — Why I appeal to these as the most impartial judges. — First as to the necessity of obeying apostolical traditions, and that such traditions as are attested by the earliest fathers, and are found to have been universally practised by the Catholic Church are apostolical, we are taught by Dr. Hammond, Mr, Thorndike, and Bishop Taylor; who all died above fifty years before this controversy was started 434 §. 45. In the next place we have the like testimony for all the points we contend for, that they are apostolical, and may be proved by primitive and universal tradition : as Bishop Hickes, Mr. Johnson, and Ai"ch- bishojj Wake, whose judgment may be esteemed impartial, because they all wrote what I here quote from them before this controversy arose amongst us : these give their testimony to the antiquity and universality of all the four points. — There are others who have given their testimony, some to one point, some to another. — Mr. Spinckes allows us the testimony of Justin Martyr for the mixture, which our adversaries have endeavoured by criticism to deprive us of. — Mr. Thorndike gives us his testimony for the primitive and universal usage of the prayrng for the descent of the Holy Ghost upon the bread and cup, and for prayers for the dead. — Bishop Barrow also gave his dying testimony for prayers for the dead. — And Mr. Bingham, as I before observed, has given very full proof for three of the points we contend for 445 §. 46. A brief reeaijitulation of what I have endeavoured to prove in the preceding discourse 456 THE CLEMENTINE LITURGY. AS IT STANDS IN THE BOOK CALLED THE APOSTOLICAL CONSTITUTIONS, BOOK VIIL CHAP. 12. The Deacon shall sai/, Let none of the Cateclmmens, none of the hearers, none of the unbelievers, none of the heterodox stay. You who have prayed the former prayer, depart. Motliers, take up your cliikh-en. Let no one have ought against any man. Let us stand upriglit, to present unto the Lord our offerings witli fear and trembling. ^ When this is done, let the deacons bring the gifts to the bishop at the altar ; and let the priests stand on his right hand, and on his left, as disciples by their Master. But let two of the deacons on each side of the altar hold a fan made up of thin membranes, or peacock's feathers, or fine cloth; and let them silently drive away flies and gnats, that they may not fall into the cups. Then the bishop, after having prayed secretly, (and likewise the priests) and having put on his splendid vestment, and standing at the altar, and signing himself with the sign oftJie cross upon his forehead, let him say. The gi'ace of Almighty God, and the love of our Lord Jesus Christ, and the fellowship of the Holy Ghost be with you all. And let all tvith one voice say. And with thy Spirit. Bishop. Lift up your mind. People. We lift it up unto the Lord. Bishop. Let us give thanks to the Lord. People. It is meet and right so to do. B 2 THE CLEMENTINE LITURGY. Bishop. It is indeed meet and right to sing praises to thee, the true God, from everlasting, of whom the whole family in heaven and earth is named ; who alone art unbegotten, without beginning, the supreme Lord, Almighty King, and self-sufficient ; the author and giver of all good things, without cause, without generation, self-existing; the same yesterday, to day, and for ever. At thy word, as from a necessary original, all things started into being. For thou art everlasting knowledge, sight before all objects, healing before all sounds, wisdom without instruction ; the first in nature, the fountain of being, the eternal one, exceeding all number, incomprehensible. Thou createdstall things out of nothing by thine only begotten Son, begotten before all ages by no other means than thy will, thy power, and thy goodness ; God the Word, the living wisdom, the first-born of every creature, the angel of thy great counsel, thy high priest, but the Lord and King of all sensible and intellectual creatures, who \^'as before all things, and by whom all things were made. Thou, O eternal God, didst make all things by him, and by him too dispensest thy providence over them ; for by the same that thou broughtest all things into being, by him thou continuest all things in well beijig. The God, and Father of thine only begot- ten Son ; who by him didst make first the cherubim and seraphim, the ages, and all the heavenly hosts, the principalities and powers, thrones and dominions, angels and archangels, and after these didst by him create this visible world, and all things which are \^ therein. For it is thou who hast fixed the heaven like an arch, and stretched it out like the covering of a tent ; who hast laid the foundation of the earth, which resteth upon nothing but thy will ; who hast established the firmament, and prepared the night and the day, bringing light out of thy treasures, and darkness to overshadow it, that under its covert the living creatures of this world might take their reiDOse. Thou hast appointed the sun to rule the day, and the moon to goveni the night ; and moreover, hast imprinted in the heavens a choir of stars for the honour of thy glorious Majesty. Thou hast made water for drink, and for cleansing, the vital air for respiration, and conveyance of sounds by the tongue's striking of it, and the hearing which co-operates with it, so as to perceive the voice when it is received by it, and falls upon it. Thou madest fire for our consolation in darkness, and for the relief of our necessities, that we might be both warmed THE CLEMENTINE LITURGY 4 and enlightened by it. Thou didst divide the sea fioni the land, making the one navigable, and the other a basis for our feet in walking ; the former thou hast replenished with small and great beasts, the latter too both with tame and wild ; and hast moreover furnished it with various plants, crowned it with herbs, beautified it with flowers, and enriched it with seeds. Thou hast collected together the great deep, and cast a mound about it ; seas of salt waters stand as an heap bounded on every side with barriers of sand ; sometimes thou dost swell it by the wind, so as to equal the high mountains, and sometimes smooth it into a plain ; now making it rage with a tempest, then stilling it with a calm, for the ease of mariners in their voyages. The earth, which was made by thee through Christ, thou hast encompassed with rivers, . watered with currents, and moistened with springs which never fail ; thou hast girt it about wilh mountains, that it may not be moved at anj time ; thou hast replenished and adorned it with fragrant and medicinal herbs, with many and various kinds of living creatures, strong and weak, for food and for labour, tame and wild ; with the dull harsh noises of those creatures which move upon the earth, and the soft sprightly notes of the gaudy many coloured birds which wing the air ; with the revolution of years, the number of months and days, the regular succession of the seasons ; with the courses of the clouds big with rain, for the production of fruits, the support of living creatures ; where also the winds take their stand, which blow at thy connnand, and for the refreshment of trees and plants. And thou hast not only created the world, but man likewise the citizen of it ; manifesting in him the beauty and excellency of that beautiful and excellent creation. For thou saidst to thine own Wisdom, Let us make man in our own image, and after our likeness, and let them have dominion over the fish of the sea, and over the fowl ol" the air. Wherefore thou madest him of an immortal soul, and mortal body, the soul out of nothing, the body out of the four elements ; this endued with five senses, and a power of motion ; that with reason, and a faculty of distinguishing between religion and irreligion, just and unjust. Thou, O Almighty God, didst also by thy Christ, plant a garden eastward in Eden, adorned with every plant that was fit for food ; into this thou didst put him, a ricli and magni- ficent habitation ; having given him a law in his nature, and such powers that without the assistance of otlu-r means, e\en in 4 THE CLEMENTINE LITUKGY. himself he might havel the principles of divine know ledge. And when thou didst put him into this Paradise of pleasure, thou gavest him the privilege of enjoying all its delights, with this only exception, that he should not out of vain curiosity in hopes of bettering his condition, taste of one tree, and immortality was to be the reward of his obedience to this command ; but when he had broken through it, and eaten of the forbidden fruit, over- reached by the subtilty of the serpent, and the counsel of the woman, thou didst justly drive him out of Paradise ; but in thy goodness didst not despise him, nor suffer him utterly to perish ; for he was the work of thine own hands : but thou gavest him dominion over all things, and by his labour, and the sweat of his face, to 2>rocure his food, thy providence co-operating with him, so as to make the fruits of the earth to spring up, increase, and ripen. And having subjected him for a while to a temporary death, tliou didst bind thyself by an oath to restore him to life again ; loosing the bands of that death, by the promise of a resur- rection to the life which is eternal. Nor was this all ; but thou didst likewise multiply his posterity without number, glorifying as many of them as w ere obedient unto thee, and punishing those who rebelled against ihce. Thou didst accept the sacrifice of Abel upon account of his righteousness, and reject the offering of Cain who slew his brother, because of his unvvorthiness. And besides these, thou didst receive Seth and Enos, and translate Enoch. For thou art the creator of men, the author of life, the supplier of our wants, the giver of laws, the rewarder of those who keep thcpi, and the avenger of those who transgress them. Who didst bring a flood ujdou tiie' world because of the multitude of the ungodly, but didst deliver righteous Noah from it with eight souls in the ark, the last of the foregoing, and the first of the succeeding generations. Who didst kindle a dreadful fire in the five cities of Sodom, and turn a fruitful laud into a salt lake for the wickedness of them that dwelt therein ; but didst snatch holy Lot out of the conflagration. Thou art he, who didst pre- serve Abraham from the idolatry of his forefathers, and appoint him the heir of the world, manifesting unto him thy Christ. Who didst ordain Melchisedeck an high priest for thy worship. Who didst approve thy servant Job by his patience and long suffering, the conqueror of that serpent, who is the author and promoter of all wickedness. Who madest Isaac the son of the promise, and THE CLEMENTINE LITUKGY. 5 Jacob tlu; lather of twelve sons, wliom thou didst inultii)ly exceed- ingly, bringing him into Egypt with seventy-five souls. Thou, O Lord, didst not overlook Joseph, but gavest him as the reward of his chastity for thy sake, the government over the Egyptians, Neither didst thou, O Lord, overlook the Hebrews when in bondage under the Egyptians, but according to tliy promises made to iheir fathers, thou didst deliver them, and punish the Egyptians. And when men had corrupted the law of nature, and esteemed the creation, sometimes the effect of chance, and sometimes to be worthy of honour equal to thine, who art the God of all, thou didst not suffer them to wander in error; but didst raise up thy holy servant INIoses, and by him give a written law to strengthen the law of nature, and shew the creation to be thy work, and that there were no other Gods besides thee. Thou didst adorn Aaron and his posterity with the honour of the priesthood. Thou didst punish the Hebrews when they sinned, and receive them again when they returned to thee. Thou didst torment the Egyptians w ith ten plagues, and divide the sea for the Israelites to pass through, overwhelming the Egyptians in their pursuit after them with the waves thereof. Thou didst sweeten the bitter water M ith wood, and bring water out of the rock of stone. Thou didst rain manna from heaven, and quails out of the air for food. Thou madest a pillar of fire to give them light in the night, and a pillar of a cloud to shadow them from the heat in the day. Thou didst raise up Joshua to be general of their armies, and by him destroy seven nations of the Canaanites. Thou didst divide Jordan, and dry up the rivers of Etham. Thou didst overthrow walls without battering rams, or any assistance of human force. For all these things, glory be to thee, O Lord Almighty ; thee the innumerable hosts of angels, archangels, thrones, dominions, principalities, authorities, powers, thine everlasting armies adore. The cherubim and seraphim with six wings, with twain they cover their feet, with twain their heads, and w'iih t\\'ain they fly, and say, together with thousand thousands of archangels, and ten thousand times ten thousand of angels, crying incessantly with uninterrupted shouts of praise ; and let all the people say with them. Holy, holy, holy, is the Lord of Sabaotli, heaven and earth are lull of his glory. Blessed be he for evermore. Ainoi. 6 THE CLEMENTINE LITURGY. After this, let the Bishop say, Thou art indeed holy, and most holy ; the highest, and most highly exalted for ever. Holy is also thine only begotten Son Jesus Christ, our Lord and God. Who always ministering to thee his God| and Father, not only in the various works of the creation, but in the providential care of it, did not overlook lost mankind. But after the law of nature, the admonitions of the positive law, the prophetical reproofs, and the superintendency of angels, when men had perverted both the positive and natural law, and had forgotten the flood, the burning of Sodom, the plagues of the Egyptians, the slaughter of the Philistines, and were now ready to perish universally ; he, who was man's Creator, was pleased with thy consent to become man ; the priest to be himself the sacrifice ; the shepherd a sheep, to appease thee his God and Father, to reconcile thee to the world, and deliver all men from the impending wrath. He was incarnate of a virgin, God the Word, the beloved Son, the first-born of every creature- and, as he himself had foretold by the mouth of the prophets, of the seed of David, and of Abraham, and of the tribe of Juda. He, who forms all that are born in the world, was himself formed in the womb of a virgin, became flesh ; and he who was begotten from eternity, was born in time. He was holy in his conversation, and taught according to the law ; he cured diseases, and wrought signs and wonders amongst the people ; he who is the feeder of the hungry, and fills every living creature with his goodness, became partaker of his own gifts, and eat, and drank, and slept amongst us ; he manifested thy name to them that knew it not ; he dispelled the cloud of ignorance, restored piety, fulfilled thy will, and finished thy work which thou gavest him to do. And when he had regulated all these things, he was seized by the hands of a disobedient people, and wicked men abusing the office of priests and high priests, being betrayed to them by one who ■ excelled in -wickedness ; and when he had suffered many things from them, and been treated with all manner of indignity, he w as by thy permission delivered to Pilate the governor; the judge of all the world was judged, and the Saviour of mankind condemned ; although impassible, he was nailed to the cross ; and allhougli immortal, died. The giver of life was laid in the grave, that he THE CLEMENTINE LITURGY. 7 might deliver those from the pains of death, for whose sake he came ; and tliat he might break the bands of the devil, and rescue mankind from his deceit. He arose from the dead the third day ; and after continuing forty days with his disciples, he was taken up into heaven, and is set down on the right hand of tljee his God and Father. Calling therefore to remembrance those things which lie en- dured for our sakes, we give thanks unto thee, O God Almighty, not as we ought, but as we are able, to fulfil his institution. For in the same night that he was betrayed, taking bread into his holy and immaculate hands, and looking up to thee his God and Father, and breaking it, he gave it to his disciples, saying ; This is the mystery of the New Testament ; take of it ; eat ; this is my body, which is broken for many for the remission of sins. Likewise also having mingled the cup with wine and water, and blessed it, he gave it to them, saying : This is my blood, which is shed for many for the remission of sins ; do this in remembrance of me ; for as often as ye eat of this bread, and drink of this cup, ye do shew forth my death till I come. Wherefore having in remembrance his passion, death, and resurrection from the dead, his return into heaven, and his future second appearance, when he shall come with glory and power to judge the quick and dead, and to render to every man accord- ing to his works; /we offer to thee our King and our God,^i7 according to this institution, this bread and this cup ; giving ' thanks to thee through him, that thou hast thought us worthy to stand before thee, and to sacrifice unto thee. And we beseech thee, that thou wilt look graciously on these gifts now lying befbre thee, O thou self-sufficient God ; and accept them to the honour of thy Christ. And send down thy Holy Spirit, the wit- ness of the sufferings of the Lord Jesus, on this sacrifice, that he may make this bread the body of thy Christ, and this cup the blood of thy Christ. That all who shall partake of it, may be confirmed in godliness, may receive remission of their sins, may be delivered fi-om the devil and his wiles, may be filled with the Holy Ghost, may be made worthy of thy Christ, and may obtain everlasting life ; thou, O Lord Almighty, being reconciled to them. We farther pray unto thee, O Lord, for thy holy church, spread from one end of the world unto the other, which thou hast pur- 8 THE CLEMENTINA LITURGY. chased by the precious blood of thy Christ, that thou wilt keep it stedfast and immoveable unto the end of the world ; and for everv episcopate rightly dividing the word of truth. Farther we call upon thee for my unworthiness, who am now offering ; and for the whole presbytery ; for the deacons, and all the clergy ; that thou wouldst endue them with wisdom, and fill them witli the Holv Ghost. Farther we call upon thee, O Lord, for the king and all that are in authority, for the success of the army, that they may be kindly disposed towards us ; that leading our whole life in peace and quietness, we may glorify thee through Jesus Christ our hope. Farther we offer to thee for all the saints, who have pleased thee from the beginning of the world; the pa- triarchs, prophets, righteous men, apostles, martyrs, confessors, bishops, priests, deacons, sub-deacons, readers, singers, virgins, widows, laymen, and all whose names thou knowest. We far- ther offer to thee for this people ; that for the glory of thy Christ thou wilt render them a royal priesthood, an holy nation ; for the virgins, and all that live chastely ; for the widows of the church ; for those that live in honourable marriage, and child bearing ; for the young ones among thy people ; that thou wilt not permit any of us to become cast-aways. Farther we pray unto thee for this city, and the inhabitants thereof; for the sick; for those that are in slavery; for those that are in banishment; for those that are in prison ; for those that travel by land or by water ; that thou wilt be to all of them an helper, sti'engthener, and supporter. We farther beseech thee also for those who hate us, and perse- cute us for thy name's sake; for those that are without, and wander in error ; that thou wouldst convert them to that which is good, and appease their wrath against us. Farther we pray unto thee for the catechumens of the church ; for those who are under possession, and for those our brethren who are in the state of penance: that thou wilt perfect the first in thy faith, deliver the second from the power of the wicked one, accept the repent- ance of the last, and grant unto them and to us the remission of our sins. Farther we offer unto thee for seasonable weather, and that we may have plenty of the fruits of the earth ; that re- ceiving the abundance of thy good things, we may incessantly praise thee who givest food to all flesh. Farther we pray unto thee for all those who are absent upon a just cause ; that thou wilt preserve all of us in godliness, and gather us together in the THE CLEMENTINE LITL'RGV. 9 kingdom of thy Christ our king, the God of' every sensible and intelligent being. And that thou wilt keep us stedfast, unblam- able and unreprovable. For to thee is due all glory, adoration, and thanksgiving, honour and worship to the Father, and to the Holy Ghost, both now and ever, and world without end. If And let all the people ftay. Amen. ^ Atid let the BiaJiop say, The peace of God be with you all. ^ And let all the people say, And u ith ihy Spirit. ^ And let the Deacon again proclaim, Let us farther pray to God through his Christ, in behalf of the gift that is offered to the Lord God ; that the good God will receive it through the mediation of his Christ at his heavenly altar for a sweet-smelling savour. Let us pray for this church and people. Let us pray for every episcopate, for the whole presbytery, for all the deacons and ministers in Christ, for the whole congregation; that the Lord will preserve and keep them all. Let us pray for kings and all that are in authority, that they may be peaceable towards us ; so tliat enjoying a quiet and peaceable life, we may spend our days in all godliness and honesty. Let us conunemorate the holv martvrs, that we may be deemed worthy to be partakers of their trial. Let us pray for all those who have died in the faith. Let us pray for the good condition of the air, and the ripening of the fruits. Let us pray for those that are newly baptized, that they may be confirmed in the faith, that all may be mutually comforted by one another. Raise us up, O God, by thy gi-ace ; and being raised up, let us devote ourselves to God through Jesus Christ. H And let the Bisliop say, O God who art great, gi'eat in name and counsel, powerful in thy works, the God and Father of thy holy Son Jesus Christ our Saviour, look upon us and upon this thy flock, whicli thou hast chosen through him to the glory of thy name ; sanctify us in body and soul ; and grant that we being purified from all filthiness of flesh and spirit, may partake of the mystic blessings now lying before thee, and judge none of us unworthy of them, but be thou our supporter, our helper, and defender, lluough thy Christ, with whom glory, honour, laud, praise, and lluinksgivino- he to thee and the Holy Gliost for ever. Amen. 10 THE CLEMENTINE LITURGY. U And after all have said. Amen, let the Deacon say, Let us attend. 51 And the Bishop shall speak aloud to thep)eople in this manner ■' Holy things are for holy persons. And let the people answer : There is one Holy, one Lord, one Jesus Christ to the glory of God the Father, blessed for evermore. Amen. Glory be to God in the highest, and on earth peace, good will towards men. Hosanna to the Son of David. Blessed be he that cometli in the name of the Lord ; he is our God and Lord, and hath appeared to us. Hosanna in the highest. H After this, let the bishop receive, then the presbyters, and deacons, and siibdeacons, and readers, and singers, and asceticks, and of the tvomen the deaconesses, virgins, and wido'ws. Afterwards the children, and then all the people in order, with fear and reverence, ivithout tumult or noise. And the bishop shall give the oblation, saying, The body of Christ. % And let him that receives say, Amen. H And the deacon shall hold the cup, and when he gives it, let him say. The blood of Christ, the cup of life. % And let him that drinks say, Amen. THE LITURGY OF ST. JAMP^.S, WHICH WAS ANCIENTLY USED IN THE CHURCH OF JERUSALEM, THE FIRST CHRISTIAN CHURCH. Translated from the original Greek, as publislicd in tlir liililidtheva I'alriiin, Tom. 2. Paris 1024. Priest. Let us lift up our minds and hearts. People. It is meet and right so to do. T/ie/t the Priest prays. It is very meet, right, and our bounden duty, tliat we should praise and bless, worship, glorify, and give thanks to thee, the maker of all visible and invisible beings, tlie treasure of eternal happiness, the foiuitain of life and immortality, the God and governor of the universe. To whom the heavens sing praise, and all their powers; the sun and moon, and the whole choir of stars ; the earth and sea, and all their inhabitants ; Jerusalem the heavenly assembly and church of the firstborn that are written in heaven ; the spirits of just men and prophets ; the souls oi" martyrs and apostles, angels, and archangels, thrones, dominions, principalities, authorities, and tremendous po\\ ers ; the many-eyed seraphim with six wings, who with t\^'ain cover their faces, and with twain their feet, and witli twain they fly, crying incessantly one to another, and with uninterrupted shouts of praise. THE EXCLA3IATION. Saying with a loud voice the triumphal hymn to thine exalted glory, shouting, glorifying, crying aloud, and saying: People. Hoi}, holy, holy. Lord God of Sabaoth ; lieaven and earth are full of thy glory: hosanna in the highesl : l)lessed is he that Cometh in the name of tlie Lord; hosanna in the highest. 1~ ST. James's liturgy. Tlie Priest signing the Gifts, says. Holy art thou, O elerual King, the Lord and Giver of all holi- ness ; holy is thine only begotten Sou our Lord Jesus Christ, by whom thou hast made the worlds ; holy is thy Holy Spirit, who searchelh all things, even the deep mysteries of thy godhead. Holy art thou, who alone art Almighty, a God of goodness, ter- ror, and compassion, remarkably indulgent to the work of thine own hands. Thou formedst man out of the earth to thine own image and similitude, and gavest him the pleasures and satisfac- tion of Paradise. And when he had lost his happiness by trans- gressing thy commandment, thou of thy goodness did not abandon and despise him, but correctedst him in mercy as a father, re- calledst him by the law, and instructedst him by the prophets ; and last of all didst send thine only begotten Son our Lord Jesus Christ into the world, for the renovation and revival of thy lost image. Who came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary and mother of God, conversed with mankind, and directed all his dispensations to our salvation; and when the liour was come, that he, who had no sin, was to suffer a voluntary and life-giving death upon the cross for us sin- ners; in the same night that he was offered, or rather offered up himself for the life and salvation of the world, TJten the Priest taking the Bread into his hands: Taking bread into his holy, immaculate, pure, and immortal hands, looking up to heaven, and presenting it to thee his God and Father, he gave thanks, sanctifiedj and brake it, and gave it to liis disciples and apostles, saying. The Deacons say, For the remission of sins, and for everlasting- life. Then he says ivith a loud voice. Take, eat, this is my body, wliich is bi'oken and given for you for the remission of sins. The People. Amen. Then he takes the cup and says. Likewise afler supper he took the cup and mixed it with w ine and water, and looking up to heaven, and presenting it to thee his God and Father, he gave thanks, sanctified and blessed it, and filled it with the Holy Ghost, and gave it to his disciples, saying, Drink ye all of this ; This is my blood of the New Testa- ST. JAMKs's LITIRGY. 13 ment, which is slicd and given for you and for many, lor the remission of sins. The People. Amen. TJte Priest. Do this in remembrance of mc : for as oft as ye eat this bread, and drink this cup, ye do shew forth tlie death of the Sou of man, and confess his resurrection until his coming again. People. O Lord, we shew forth thy death, and confess thy resurrection. The Priest. Wherefore having in remembrance his life-giving passion, salutary cross, death, burial, and resurrection on the third day from the dead ; his ascension into heaven, and sitting at the right hand of thee his God and Father; and his second bright and terrible appearance, when he shall come with glory to judge the living and the dead, and shall render to | every man according to his works ; we sinners offer to thee, O Lord, this tremendous and unbloody sacrifice, beseeching thee not to deal with us after our sins, nor reward us according to our iniquities ; but according to thy clemency and ineffable love to mankind, overlook and blot out the handwriting that is against us thy servants, and grant us thine heavenly and eternal rewards, such as eye hath not seen, nor ear heard, nor have entered into the heart of man, even such as thou hast prepared for them that love thee ; and reject not this people for me and my sins, O Lord. Then he says three times, For this people and thy church make their supplication before thee. People. Have mercy upon us, O Lord God, Almighty Father. The Priest says again, Have mercy upon us, O God, tlie Almighty. Have mercy upon us, O God our Saviour. Have mercy upon us, O God, according to thy great meicy, and send down upon these gifts, which are here set before thee, thy most Holy Spirit. Then bowing down his head, lie says, Even the Lord and giver of life, who with thee, O God the Father, and with thine only begotten Son, livetli and reigneth a consubstantial and co-eternal person ; who spake by the law, by the prophets, and by the new testament ; descended in the form of a dove upon our Lord Jesus Christ in the river Jordan, and rested upon him ; and came down in the shape of fiery tongues 14 ST. James's liturgy. upon thy apostles, when they were assembled on the day of Pen- tecost, in the upper room of holy and glorious Sion. Send down, O Lord, this thy most Holy Spirit upon us, and upon these holy gifts here set before thee. And raising himself up, he says ivitJt a loud voice; That by his holy, good, and glorious presence, he may sanctify and make this bread the holy body of thy Christ. People. Amen. Priest. And this cup the precious blood of thy Christ. People. xA.men. '^ The Priest standing by himself. That all, who are partakers thereof, may obtain remission of their sins and eternal life, may be sanctified in soul and body, and bring forth the fruit of good works ; for the confirmation of thy holy catholic and apostolic church, which thou hast found- ed upon the rock of faith, that the gates of hell may not prevail against it. Delivering it from all heresy and scandal, and from the workers of iniquity, preserving it to the consummation of the world. And bowing, he says : We offer also to thee, O Lord, for thy holy places which thou hast glorified with the divine presence of thy Christ, and the appearance of thy most H0I3' Spirit ; but chiefly for glorious Sion, the mother of all churches, and for thy holy catholic and apostolic church dispersed througliout the world. Give her even now, O Lord, a large portion of thy Holy- Spirit. Remember our holy fathers and brethren in the same, and all bishops wheresoever dispersed, that rightly dispense the word of thy truth. Remember, O Lord, every city and country, and their inhabitants, who are of the number of the faithful, and preserve them in peace and security. Remember, O Lord, all that travel by land or by water ; our christian fathers and brethren that are in chains and imprisonment, in captivity and banishment, that are condemned to the mines, and live in misery and servitude. Remember, O Lord, all sick persons, and such as are vexed with unclean spirits, and make haste to heal and deliver them. Remember, O Lord, every chrislian soul under affliction and calamity, imploring thy divine mercy and assistance. And forget not the conversion of those who are in error. Remember, O Lord, for thy name's sake, our fathers and brethren, who of their own labours minister to our necessities. Remember us all, O ST. James's liturgy. 15 Lord God. Have mercy upon us, and be reconciled to us. Give thy peace to all thy people Remove all occasions of sin. Put an end to our wars. Stop the violence of heresies. Grant us thy peace and love, O God our Saviour, the hope of all the ends of the earth. Forget not, O Lord, to bless us with temperate seasons, with moderate showers and a fruitful harvest, and to crown the year with thy goodness. For the eyes of all hope in thee, and thou givest them food in due season. Thou openest thy hand, and fillest all things with good. Remember, O Lord, all those who work righteousness, and are benefactors to thy holy churches, who consider the poor, the widow, the fatherless, and the stranger, and such as are in necessity ; and all who desire to be remembered in our prayers. Vouchsafe, O Lord, to remember those who have this day offered these oblations at thine holy altar, and those for whom they have offered or have designed to offer them, all before commemorated. Remember me also, O Lord, thy unworthy and unprofitable servant, according to the multitude of thy mercies and compassions, and the deacons that compass tliine holy altar. Endue them with purity of life, and preserve their ministry unreprovable, and purchase them a good degi'ee that we may find mercy and favour vi'ith all thy saints, who from the beginning of the world have pleased thee in their generations, even with our fathers and fore-fathers ; with the patriarchs and prophets ; apostles, martyrs and confessors ; teachers and saints ; and every just spirit departed in the faith of thy Christ. Hail, Mary, full of grace, the Lord is with thee ; blessed art thou among ^^omen, and blessed is the fruit of thy womb ; for of thee was born the Saviour of our souls. Then the Priest says icith a loud voice. But chiefly of our most holy, immaculate, superlatively blessed and glorious lady, the mother of God, and ever virgin Mary. The Singers. It is meet that we should truly magnify thee, the ever-blessed immaculate parent and mother of our God, who art of more honour than the cherubim, and incomparably more glorious than the seraphim. Thee we extol, who broughtest forth the Divine Logos without corruption, and art truly the parent of God. And again they sing ; Thou, O full of grace, art the joy of the whole creation, both of angels and men, a temple of holiness, a spiritual paradise, and the glory of virginity ; of whom the Deity 16 ST. James's liturgy. was incarnate ; and our God, whose being is from eternity, was made a child. For thy womb was his throne, the seat of him whom the heavens contain. Thou, O full of grace, art the joy of the universe, praise be to thee. , The Deacons. Remember, O Lord, our God. The Priest bowvig, says ; Remember, O Lord, the God of spirits and of all flesh, the faithful whom we have commemorated, or whom we have not mentioned, from just Abel unto this day. Make them to rest in the region of the living in thy kingdom, in the delights of Paradise, in the bosom of Abraham, Isaac, and Jacob, our holy fathers ; where there is no sorrow, grief, and lamentation ; and where the light of thy countenance continually shines upon them ; and as for us, O Lord, let Christian peace, thy favour and the strictest virtue accompany our last periods. Gather us to the number of thine elect at what time and in what manner thou pleasest ; only let us be faultless and without re- proach, through thine only begotten Son, our Lord God and Saviour Jesus Christ: for he alone appeared without sin upon the earth. The Deacott. We offer also for the peace and tranquillity of the whole world, and of thy holy churches, O God, and for those for whom the oblation has any where been made, or designed, for the people that stand round thine altar, and for all men and women. The People. And for all men and women. The Priest says with a loud voice : Spare both us and them, according to thy goodness and love to mankind. People. Release, pardon and forgive, O God, all our voluntary and involuntary sins, such as we have committed in action and in word, knowingly and ignorantly, by night and by day, in mind and thought, forgive us all in goodness and love. Priest. By the grace, mercy and compassion of thine only begotten Son, good and life-giving Spirit, thou art blessed and glorified now and for ever. People. Amen. Priest. Peace be with you all. People. And with thy Spirit. The Deacon. Let us incessantly and for ever pray to the Lord in peace. Let us pray to our Lord God for the holy, precious? ST. JAMES'S LITURGY. 17 supercelestial, ineffable, immaculate, glorious, tremendous, and divine oblation. Let us pray, that our Lord God would receive it upon his holy? supercelestial, spiritual, and intellectual altar for a sweet-smelling savour, and send down the divine grace, and the gift of his Holy Spirit upon us. Let us pray for the unity of the faith, and the connunniou of his most holy, adorable Spirit, commending one another, and our whole life to Christ our God. People. Amen. The Priest prays. O God, the Father of our Lord and God and Saviour Jesus Christ, great in name, happy in nature, and infinite in goodness, the God and governor of all things, who art blessed to eternal ages, that sittest upon the cherubim, and art glorified by the seraphim, upon whom attend thousands of thousands, and ten thousand times ten thousands of angels, and multitudes of archangels ; thou hast received the gifts, oblations and sacrifices offered to thee for a sweet-smelling savour, and out of thy goodness hast vouchsafed to sanctify and consecrate them by the grace of thy Christ, and the descent of the most Holy Spirit. Sanctify also, O Lord, our souls, bodies, and spirits; examine our minds, and search our consciences ; take from us all evil imaginations, all impurity of thought, all inclinations to lust, all deformity of conception ; all envy, pride, and hypocrisy ; all falsehood, deceit, and irregular living; all covetousness, vain glory and sloth ; all malice, anger and wrath; all remembrance of injuries, all blasphemy, and every motion of the flesh and spirit that is contrary to the purity of thy will. THE EXCLAMATION. And gi'ant, O Lord, that we may boldly, and without blame, with a pure heart and contrite mind, without shame and confusion, and with sanctified lips, presume to call upon thee our God and heavenly Father, and say. People. Our Father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, D 18 ST, James's liturgy. as we forgive them that trespass against us. And lead us not into temptation ; but deliver us from evil. Amen. The Priest bowing his head, says : And lead us not into temptation, O liOrd, thou God of power, who knowest our infirmity ; but deliver us from the evil one and his works, and from all his insults and contrivances, for the sake of thy holy name, which we call upon to supply our insufficiency. THE EXCLAMATION. For thine is the kingdom, the power and glory of the Father, and of the Son, and of the Holy Ghost, now and ever. People. Amen. Priest. Peace be with you all. People. And with thy Spirit. Deacon. Let us bow down our heads unto the Lord. People. To thee, O Lord. The Priest prays, and says thus : To thee, O Lord, we thy servants bow down our heads before thy holy altar, in expectation of the riches of thy mercy. Send down upon us, O Lord, thine abundant grace and benediction, and sanctify our souls, and bodies, and spirits, that we may be made worthy communicants and partakers of thy holy mysteries, for the remission of our sins, and for eternal life. THE EXCLAMATION. For to thee, our God, is due all worship, and to thine only begotten Son, and thine Holy Spirit, both now and ever. People, Amen. The Priest says tmth a loud voice, And the grace and mercy of the holy, consubstantial, uncreated, and adorable trinity be with us all. People. And with thy Spirit. Deacon. Let us attend in the fear of God. The Priest lifting up the gifts, says hy himself, O holy Lord, who dwellest in the seat of holiness, sanctify us by the word of thy giace, and the descent of thy Holy Spirit. For thou, Lord, hast said. Ye shall be holy, as I am holy. O ST. James's lituugy. 19 Lord our God, tlie incomprehensible Word of God, of one eternal and inseparable substance with tlie Father and the Holy Ghost, accept the immortal and seraphic hymn at thy holy and unbloody sacrifice from me a sinner, crying and saying, THE EXCLAMATION. Holy things are for holy persons. People. There is but one that is holy, one Lord Jesus Christ, to the honour of God the Father ; to whom be glory for ev er and ever. Deacon. For the remission of our sins, and the reconciliation of our souls, for all that are under afiEliction and calamity, and that want the mercy and assistance of God ; for the conversion of those that are in error, and the recovery of the sick ; for the deliverance of captives, and for the repose of our fathers and brethren that are gone before us, let us pray earnestly, and say. Lord have mercy. People, Lord have mercy. Three limes. Then the Priest breaks the bread, and taking one half in his right hand, and the other in his left, he dips the right hand piece into the cup, and says. The union of the most holy body and precious blood of our Lord God and Saviour Jesus Christ. Then he signs the left hand piece, and after that, the other half; and immediately begins to break and to distribute a part into each cup, saying, The union is made, sanctified, and completed, in tlie name of the Father, the Son, and the Holy Ghost, now and ever. And when lie signs the bread, he says, Behold the Lamb of God, the Son of the Father, that takes away the sins, and was sanctified for the life and salvation of the world. And when he distributes a piece into each cup, he says, This is a portion of Christ's holy body, full of grace and truth, of the Father and the Holy Ghost ; to whom be honour and power for ever and ever. Then he begins to break it in pieces, and say. The Lord is my shepherd, therefore can I lack notliing. He shall feed me in a green pasture. And the rest of the psalm. 20 ST. JAJIES'S LITURGY. Then he says, I will always give thanks unto the Lord : And what Jolloios. Then, I will magnify thee, O Lord my King : And ivhat follows. Then, O praise the Lord, all ye heathen. And what follows Deacon. Sir, bless us. Priest. The Lord bless and preserve us unblamable in the participation of his immaculate gifts, now, and for ever, to eternal ages. And when it is Jinished, the Deacon saysj Sir, bless us. Priest. The Lord bless us, and make us worthy to take the burning coal off thy altar with unpolluted hands, and to put it into the mouths of the faithful, for the purification and renewal of their souls and bodies, now and ever. Then he sai/s, Taste and see how gracious the Lord is, who is broken, and not divided ; is given to the faithful, and not consumed ; for the remission of sins, and for everlasting life, now and for ever, to eternal ages. Deacon. Let us sing in the peace of Christ. The singers. Taste and see the goodness of the Lord. The Priest says the following prayer just before the communion. O LORD our God, the bread that came down from heaven is the life of the world. I have sinned against heaven, and before thee, and am not worthy to partake of the immaculate mysteries. But, O merciful God, do thou make me worthy by thy grace, that I may receive thy holy body, and precious blood, not to my con- demnation, but for the remission of my sins, and eternal life. T]ien he communicates to the clergy. And when the deacons take away the patens and the chalices to deliver the sacrament to the people , he that takes away the first paten, says. Sir, bless us. The Priest answers : Glory be to God, who has sanctified, and does sanctify us all. ST. James's LiTt'iu;v. 21 The Dcncou says, Be ihou exalted above the lieavens, and thy glory above all the eartli : for thy kingdom endurelh throughout all ages. Atul when /he Deacon is going to place it upon the side-table, the Priest sags, Blessed be the name of the Lord our God for ever. Deacon. Draw near in the fear of God, with faith and love. People. Blessed is he that cometh in the name of the Lord. And again, when he taketh a wag the paten from the side-table, he sags. Sir, bless us. Priest. O God, save thy peoj)le, and bless thine inheritance. The Priest sags again, Glory be to our God, who has sanctified us all. And ivhen he places the cup upon the holg table, the Priest sags. Blessed be the name of the Lord, for ever and ever. Ttie Deacons and People sag. Fill our mouths with thy praise, O Lord, and our lips with joy, that we may sing and glorify thy majesty all the day long. And again : We give thanks to thee, O Christ our God, that thou hast vouchsafed to make us partakers of thy body and blood, for the remission of our sins, and for eternal life. Keep us, we beseech thee, without blame, according to thy great goodness, and love of mankind. THE LITURGY OF ST. MARK, BEING THE ANCIENT LITURGY OF THE CHURCH OF ALEXANDRIA, OF WHICH ST. MARK WAS THE FIRST BISHOP, AND WHICH WAS USED THROUGHOUT THAT PATRIARCHATE, CONTAINING EGYPT, LYBIA, PENTAPOLIS, AND ETHIOPIA. Translated from the edition of Renaudotius, published in Greek and Latin, at Paris, 1716. The creed being ended, the Priest signs the People with the sign of the cross, and says tvith a loud voice : The Lord be with you all. People. And with thy spirit. Priest. Lift up your hearts. People. We lift them up unto the Lord. Priest. Let us give thanks to the Lord. People. It is meet and right. The Priest begins the anaphora. It is very meet and right, holy and becoming, as well as pro- fitable to our souls, to sing praises, to give thanks, to make our humble confession, night and day, witli heart and voice, to Thee, who art from everlasting, O Lord God, Father Almighty ; who didst create the heaven, the earth, the sea, the fountains, rivers, lakes, and all things which are therein : who raadest man in thine own image, and after thine own likeness, and didst put him into Paradise, to lead his life in delicacy and ease : and when by his disobedience he had forfeited his claim to happiness, thou didst not abandon or despise him ; but didst reclaim him by the law, instruct him by the prophets, restore and receive him by this tremendous, life-giving, heavenly sacrament. Thou createdst all things by thy wisdom, the true light, thine only-begotten Son, our Lord, our God and Saviour Jesus Christ Wherefore, giving thanks through him to thee, together with him and the Holy ST. MARKS LITURGY. 23 Ghost, we oflfer this reasonable and unbloody worship, which is offered to thee by all nations, from the rising to the setting of the sun ; from the north unto the south. For thy name is great among all nations, and in every place incense, sacrifice, and oblations are offered to it. We most earnestly beseech thee, O thou lover of mankind, to be mindful of the one holy Catholic and Apostolic Church, which is spread over the face of the whole earth : be mindful, O Lord, of all tliy jjeople, the flocks of thy fold. Send down from heaven into our hearts that peace which the world cannot give, and that too of this world. Guide in peace the king, the armies, the commanders, the senate, the councils, the people, the neighbourhood, our coming in and our going out. O King of peace, give us thy peace, keep us in love and charity ; be our God, for we know none besides thee ; we call upon thy name : grant unto our souls the life of righteousness, that the death of sin may not prevail against us, or any of thy people. Visit, O Lord, and heal those who are sick, according to thy pity and compassion ; turn from them and from us all sickness and diseases ; restore them to, and confirm them in their strength. Raise up those who have lingered under long and tedious indispositions ; succour those who are vexed with unclean spirits. Relieve those who are in prisons, or in the mines ; under accusa- tions, or condemnations ; in exile, or in slavery, or loaded with grievous tribute; deliver them all, for thou art our God, who loosest those who are in bonds, and raisest up those who are oppressed ; the hope of the hopeless, the helper of the helpless, the lifter up of those who are fallen, the haven of those who ai-e shipwrecked, the avenger of those who are injured. Give thy pity, pardon, and refreshment to every christian soul, whether in afiliction or in error. And, O Lord, thou Physician of soul and body, heal all our infirmities both of soul and body ; O thou who art the overseer of all flesh, watch over us, and heal us by thy saving health. Be a guide at all times and in all places to our brethren who are travelling, or about to travel whether by land or by water, whatever way they pursue their journey, bring them all to a quiet and safe port ; be with them in their voyages, and on their road, restore them to their friends, and let them receive 24 ST. mark's liturgy. each other in joy and health. Preserve us also, O Lord, in our pilgrimage through this life, from hurt and danger. Send rain out of thy treasures upon those places which stand in need of it .; renew and make glad the face of the earth by its descent, that bringing forth, it may rejoice in the drops thereof. Raise the waters of the river to their just height, renew and make glad the face of the earth by the ascent of them, water its furrows, and increase its produce. Bless, O Lord, the fruits of the earth, and preserve them incorrupt for our use, that we may sow and reap from them. Bless also, O Lord, and crown the year with the riches of thy goodness, for the sake of the poor, the widow, the fatherless, and the stranger : for the sake of all us who put our trust in thee, and call upon thy holy name : for the eyes of all wait upon thee, O Lord, and thou givest them meat in due season. O thou, that givest food to all flesh, fill our hearts with joy and gladness ; give us alM^ays what is suflEicient for the relief of our necessities, that we may abound in every good work in Jesus Christ our Lord. King of kings, and Lord of lords, defend thy servant our king, who rightly believes in thee and thy Christ; that, as thou hast appointed him to reign over us here upon earth, he may do it in peace, in power, and in justice. Subdue all his enemies and adversaries both at home and abroad: take the sword and buckler, and stand up to help him : bring forth the spear, and stop the way against them which persecute him : cover his head in the day of battle, and grant that the fruit of his bod} may sit upon his throne. Incline his heart to be favourable and gracious to thy holy Catholic and Apostolic Church, and to all christian people ; so that in his peace we may enjoy peace, and live quietly in all godliness and honesty. Give rest, O Lord our God, to the souls of our fathers and brethren, who are departed in the faith of Christ ; be mindful of our forefathers from the beginning of the world, of the patriarchs, prophets, apostles, martyrs, confessors, bishops, saints, just men, and the soul of every one who is gone before us in the faith of Christ; especially of those whom we this day commemorate, and of our holy father Mark the apostle and evangelist, who shewed unto us the way of salvation. Hail thou that art full of grace, the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb, ST. mark's LITUKUY. 25 because thou broughtcst forth the Saviour of our souls. With a loud voice : especially of the most holy, inniiaculate, blessed lady, the mother of God, aud the ever Virgiu Mary. Deaco)). Sir, your blessing. Priest. The Lord bless thee with his grace, now, henceforth, and for evermore. The Deacon reads the dypticks of the dead. The Priest bows dotcn, aud prays : Give rest to the souls of all these, O Lord, our God, in the tabernacles of thy saints ; dispense unto them in thy kingdom those good things which thou hast promised, which eye hath not seen, nor ear heard, neither have entered into the heart of man ; which thou hast prepared, O God, for those who love thy holy name. Give rest to their souls, and vouchsafe them the kingdom of heaven : but grant unto us, that we may finish our lives as christians, well-pleasing to thee, and free from sin, and that we may have our portion and lot with all thy saints. Receive, O God, unto thy holy heaven, and intellectual altar in the heaven of heavens, by the ministry of archangels, the eucharislical praises of those that offer sacrifices and oblations to thee ; of those wlio would offer much or little, privately or openly, but have it not to offer; of those who have this day brought their offerings. Receive them as thou didst the gifts of thy righteous Abel, \Jiere the Priest casts on the incense, and says,] the sacrifice of our father Abraham, the incense of Zacharias, the abns of Cornelius, and the widow's mites. Receive their offerings of praise and thanksgiving, and for their earthly things give them heavenly, for their temporal, eternal. In a more especial manner preserve otu' most holy and blessed Pope N. whom thou didst foreknow, and ordain to govern thy holy Catholic and Apostolic Church, and our most holy Bishop N. preserve them many years in peace and quietness, that they may faithfully discharge the duties of thy High Priesthood committed to them ; rightly dispensing, accord- ing to thy holy will the Word of Truth. Be mindful also of all orthodox bishops, wheresoever they be, and all priests, deacons, subdeacons, readers, singers, monks, virgins, widows, and laics. Be mindful also of the holy city, of Christ our God, of the imperial city, of this our city, and of every other city and country, and all that dwell therein, rightly professing the faith of Christ ; E •26 ST. mark's liturgy. keep Ihem all in peace and safety. Be mindful, O Lord, of every christian soul llial is afflicted or distressed, and stands in need of the assistance of thy divine mercy ; be mindful too of bringing back those who have wandered out of the way. Remember also, O Lord, our brethren which are in captivity ; grant that they may find pity and compassion from those that have led them away captive. Remember us also, O Lord, w-ho are vile sinners, and thy unworthy servants, and in thy merciful goodness blot out our offences. Remember even me also, O Lord, thy lowly, sinful, and unworthy servant, and in thy merciCul goodness blot out mine offences. Be present with us who minister to thy holy name. Bless, O Lord, our congregations. Root out idolatry from the world. Beat down satan, with all his wicked contrivances, under uur feet. Humble, O Lord, the enemies of thy church, as thou hast always been wont to do. Expose their pride, convince them of their weakness, discover their snares, and confound all their devices which they have imagined against us. Arise, O Lord, and let thine enemies be scattered ; let them be turned backward, and put to confusion, who hate thy holy name : but to thy faithful people, which do thy will, give thousand thousands, and ten thousand times ten thousand of blessings. Deacon All you who are sitting, rise up. The Priest says this prayer : Release those that are in bonds, relieve those that are in necessity, feed the hungry, comfort the feeble-minded, bring back those that are gone astray, give light to them that are in darkness, raise up those that are fallen, fix the unstable, heal the sick : direct all, O God, into the way of salvation, and gather them into thy fold ; but deliver us from our iniquities, and be in all things our protection and defence. Deacon. To the East The Priest hows down, and prays : For thou art above all principality and power, might and dominion, and every name that is named, not only in this world, but also in that which is to come ; thousand thousands, and ten thousand times ten thousand of angels, and archangels, thine armies stand before thee, as likewise do those two most honourable kind of creatures the many-eyed cherubim, and the six-winged ST. mark';* liturgy. 27 seraphim, who with twain cover their faces, and with twain their feet, and with twain they fly, calling one to another, never ceas- ing from divine praises, singing, crying ont, and glorifying ; lifting np their \ oices, and saying that triumphal and most holy hymn to thy great glory. Holy, holy, holy, Lord of Sabaoth, heaven and earth are full of thy glory. ExaHiiKj his voice : It is thou, indeed, who dost make all holy, nevertheless, O Lord, together with all those that hallow thee, accept our holy song, which we sing together with them, saying. People. Holy, holy, holy, Lord. The Priest sigtis the holy elements tvith the sign of the cross, sayimj, Heav1';n and earth are indeed full of thy glory, by the manifesta- tion of our Lord, our God, and Saviour Jesus Christ : sanctify also, O God, this sacrifice with thy benediction, by the descent of thine Holy Spirit upon it. For our Lord himself, our God, and supreme laug Jesus Christ, in the same night wherein he delivered himself for our sins, and was about to suffer death for mankind, sitting down to supper with his disciples, he took bread in his holy, spotless, and undeiiled hands, and looking up to thee his Father, but our God, and the God of all, he gave thanks, he blessed, he sanctified, and brake it, and gave it to them, saying. Exalting his voice, Take, eat. Deacon. Attend. Priest with a loud voice : For this is my body, which is ])rokeu, and givcu for the remission of sins. People. Amen. Tlte Priest prayiiuf, says, L\ like manner he took the cup after supper, and mixing it with wine and water, and looking up to heaxen, to thee his Father, but our God, and the God of all, he gave thanks, he blessed, he filled it with the Holy Ghost, and gave it to his holy and blessed disciples, saying, E.vaJtinf/ his voice, Drink ye all of tliis. Deacon. Attend again. 28 ST. mark's liturgy The Priest with a loud voice. For this is my blood of the New Testament, which is shed and given for you, and for many, for the remission of sins. People. Amen. The Priest goes on, prcujing thus : Do this in remembrance of me : for as often as ye shall eat this bread, and drink this cup, ye shew forth my death, and confess my resurrection and ascension, till my coming again. Shewing forth therefore, O Lord Almighty, heavenly king, the death of thine only begotten Son our Lord, our God, and Saviour Jesus Chiist, and confessing his blessed resurrection from the dead on the third day, his ascension into heave% and his session at the right hand of thee his God and Father ; and also looking for his second terrible and dreadffj appearance, when he shall come in righteousness to judge both the quick and the dead, and to render to e\ery man according to bis works, we, O Lord God, have set before thee thine own, out of thine own gifts. And we pray and beseech thee, O thou lover of mankind, to send down from thy holy heaven, tlie habitalion of thy dwelling, from thine infi- nite bosom, the Paraclete, the Spirit of Truth, the Holy One, the Lord, the giver of life, wlio spake in the law, in the prophets, and in the apostles ; who is everywhere, and fills all things, sanctifying whom he pleases, not ministerially, but according to his o\^n will; simple in nature, but various in operation; the fountain of all di\ine graces; consubstantial with thee, proceed- ing from thee, and sitting with thee in the throne of thy kingdom, together with thy Son our Lord, our God and Saviour Jesus Christ. Send down thine Holy Spirit upon us, and upon these loaves, and these cups, that the Almighty God may sanctify, and throughly consecrate them; Exalting his voice; making the bread the body. People. Amen. T/te Priest uith a loud voice : And the cup the blood of the New Testament of our Lord him- self, our God, our Saviour, and supreme King Jesus Christ. Deacon Descend, ve deacons. ST. mark's liturgy. 29 Priest with a loud voice : That they may be to us, who parta"ke of them, the means of faitli, sobriety, health, temperance, sanctification, tlje renewing of our soul, our body, and spirit ; the communion of the blessedness of eternal life and immortality ; the glorifying of thy holy name ; and the remission of sins : that as well in this, as in all things else, thy holy, honourable, and glorious name may, together with Christ, and the Holy Ghost, be hallowed, praised, and glorified. People. As was, and is. Priest. Peace be with vou all. Deacon. Pray ye. The Priest prays privately : O God of light, Father of life, Author of grace. Maker of ages, Fountain of knowledge, Giver of wisdom, Treasure of holiness, Teacher of uncorrupl prayer, Benefactor of the soul, who givest to those who are poor in spirit, and put their trust in thee, such things as the very angels desire to look into ; who hast brought us out of darkness into light, from death to life, from bondage into liberty, and hast dispelled the cloud of sin which hung about us, by the coming of thine only begotten Son. Even now, O Lord, do thou so enlighten our understanding by the coming of thy Holy Spirit upon us, that we may partake of this immortal, heavenly food, not to our condemnation ; but so throughly sanc- tify us in soul, in body, and in spirit, that we may say \^ilh thy holy dis-ciplcs and apostles this prayer: Our Father, v.hich art in heaven, &c. with a loud voice. And vouchsafe, O Lord, thou lover of mankind, that with bold- ness, uncondemned, with a pure heart, an enlightened soul, and cheerful countenance, we may dare to call upon thee, O God the Father, and say. People. Our Father, which art in heaven, &c. The Priest prays. O Lord, Lord, lead us not into temptation, but deliver us from evil. For thy abundant pity knowelh, that wc are not able to withstand it, by reason of our manifold infirmities. With the temptation therelbre make a way to escape, that we may be able to v\ithstand it ; for thou hast given us power to tread 30 ST. MARKS LITURGY. upon serpents and scorpions, and all the strength of the enemy. Exalting his voice : For thine is the kingdom, and the power. People. Amen. Priest. Peace be with you all. Deacon. Bow down your heads to the Lord Jesus. The Priest prays : O Lord God Almighty, that sittest between the cherubim, and art glorified by the seraphim, who hast stretched out the heaven from the waters, and beautified it with a choir of stars ; who hast placed on high armies of incorporeal angels for thine eternal glory ; we bow dowm ourselves, both soul and body, before thee, testifying thereby our subjection to thee, and beseech thee to defend us from all the secret attacks of sin, and to make us glad with the Divine Influence of thine Holy Spirit; so that being filled with the knowledge of thee, we may worthily partake of the good things lying before us, the spotless body, the preci- ous blood of thine only begotten Son our Lord, our God, and Saviour Jesus Christ ; thou, of thy manifold and unsearchable goodness, forgiving all our sins, through the grace, mercy, and goodwill of thine only begotten Sou. Exalting his voice; Through whom, and with whom, together with the hol^, good, and life-giving spirit, glory and power be unto thee. ^ Priest. Peace be with you all. Deacon. With the fear of God. TJie Priest prays : O HOLY, high, and terrible Lord, who dwellest in thy holy places, sanctify us with thy grace and the inspiration of thy Hoi}' Spirit. For thou. Lord, hast said, Be ye holy, as I am holy. O Lord, our God, the incomprehensible Word, consubstantial, co-eternal and co-equal with the Father and the Holy Ghost, receive the immortal hymn which is proclaimed aloud, and said, with the cherubim and the seraphim, by me a sinner, thy unworthy ser- vant, and my unhallowed lips. Tlte Priest with a loud voice : Holy things for holy persons. People. There is one Holy Father, one Holy Son, One Holv Ghost; in the unity of the Holy Spirit. Amen. Deacon. For salvation and defence. ST, MARKS LITURGY. 31 The Prient aigniny the people with the sign of the cross, sags aloud, The Lord be \^■ith you all. Here the Priest breaks the bread, sagi?ig to them that assist him, The Lord bless you, and of his great goodness be with you in your ministrations. Here the Priest sags, command. The Clergg. May the Holy Ghost command, and sanctify. Priest. Behold it is sanctified, it is consecrated. Clergg. One Holy Father, one Holy Son, one Holy Ghost. Priest. The Lord be with you all. Clergy. And with thy Spirit. Priest. He has blessed it. The Priest receives, and sags a prayer, 8fc. As the hart desireth the rivers of waters, so longeth my soul after thee, O God. And when he gives the bread to the Clergg, he sags. The holy body. And when he delivers the cup, fie sags, The precious blood of our Lord, our God and Saviour. THE LITURGY OF ST. JOHN CHRYSOSTOM, WHICH IS THE LITURGY USED IN THE PATRIARCHATE OF CONSTANTINOPLE. As it is piMishcd by Goar, in his liucholoyium, or Collection o/the offices of the Greek Church. rrinted at Paris, 1647. After the bread and cup have been placed upon the altar, into which cup the deacon had poured wine and water, T/te Priest shall say wiili a loud voice. The gi'ace of our Lord Jesus Christ, and the love of God, and the fellov^^ship of the Holy Ghost be with you all. People. And with thy spirit. Priest. Let us lift up our hearts. People. We lift them up unto the Lord. Priest. Let us give thanks unto the Lord. People. It is meet and right to worship the Father, the Son, and the Holy Ghost, the consubstantial, undivided trinity. The Priest bowing down, prays with a low voice : It is meet and right to praise Thee, to bless Thee, to glorify Thee, to give thanks to Thee, to worship Thee, in all places of thy dominion ; for thou art God ineffable, inconceival)le, invisi- ble, incomprehensible, from everlasting to everlasting, the same thou, and thine only begotten Son, and Holy Spirit. Thou broughteot us out of nothing into being; and when (by our disobedience) we were fallen, thou didst raise us again, and try if by any means thou couldst bring us to heaven, and give us an inheritance in thy kingdom. For these and all other thy mercies, whether known to us or unknown, whether public or private, we give tlianks to thee, and thine only begotten Son, and Holy ST. JOHN CHRYSOSTOM's LITURGY. 33 Spirit. We likewise give thee thanks, that thou dost vouchsafe to receive this worship from our hands, seeing thou art encom- passed witli thousands of archangels, and ten thousands of angels, the cherubim, and seraphim, with six wings, and many eyes, who aloft, upon the wing, with a loud voice, sing, })roclaim, cry out, and say that triumphal liymn. People. Holy, holy, holy. Lord of Sabaoth, heaven and earth are full of thy glory, hosanna in the highest ; blessed is he that Cometh in the name of the Lord, hosanna in the highest. Then the Deacon takes the asterisk, and making a cross over the paten with it, and wiping it with the corporal, kisses it, and lays it down with the air. Then he goes to the right side, and reverently fans the holy things with a fan ; hut if there be no fan, he does it with the veil. The Priest prays with a low voice : With these blessed powers, we, O Lord, thou lover of mankind, cry out, and say, Holy art thou, most holy thou, thine only begotten Son, and Holy Spirit. Holy art thou, most holy and great is thy glory ; who didst so love the world, that thou gavest thine only begotten Son, that eveiy man who believeth in him should not perish, but have everlasting life. He came into the world, and fulfilled whatever was appointed him to do lor our sakes, and in the same night wherein he was delivered up, or rather he delivered up himself, to suffer death for the life of the world ; he took bread into his holy, spotless, and undefiled hands; he gave thanks, and blessed it; he sanctified, and brake it, and gave it to his disciples and apostles, saying, TJie Priest hows his head, and devoutly lifting up his right hand, blesses the holy bread, saying with a loud voice. Take, eat ; this is my body, which is broken for you, for the remission of sins. People. Amen. The Deacon taking hold of his orarium, points, together with the Priest, to the holy paten ; the same is done afterward to the cup. This is done in like manner when the Priest pronounces these words : Thine own, of thine own, &c. F 34 ST. JOHN chrysostom's liturgy. The Priest with a low voice: Likewise the cup after supper, saying, The Priest devoutly lifting up his hand, and blessing it, says. Drink ye all of this ; this is my blood of the new testament, which is shed for you, and for many, for the remission of sins. People. Amen. TJie Priest bowing his head, says with a low voice : In remembrance therefore of this command of our Saviour, and all those things which he did for us, his cross, his burial, his resurrection on the third day, his ascension into heaven, his sitting down at thy right hand, and his second coming in great glory. With a loud voice. Through all, and in all things, we offer to thee thine own, out of thine own gifts. People. We praise thee, we bless thee, we give thanks to thee, O Lord, and supplicate thee, O our God. The Priest bowing down, says with a low voice : We offer to thee this reasonable and unbloody worship, and beg, pray, beseech thee to send down thine Holy Spirit upon us, and upon these gifts lying before thee. The Deacon lays down the fan, or the veil which he had in his hand ; and going nearer to the Priest, they both bow down three times before the holy table, and pray privately : O God, be merciful to me a sinner, three times. O Lord, who didst send thy Holy Spirit upon thy apostles at the third hour, take him not from us. And Make me a clean heart, O God, and renew a right spirit within me. Then the Deacon bowing down his head, points with the orarium to the holy bread, and says with a low voice : Bless, sir, the holy bread. And the Priest standing upright, signs three times the holy gifts with the cross, and says with a low voice : Make this bread the precious body of thy Christ. Deacon. Amen. »T. JOHN CHRYSOSTOM's LITURGY. 35 The Deacon again : Bless, sir, the holy cup. And the Priest blessing it, says, And what is in this cup, the precious blood of thy Christ. Deacon. Amen. The Deacon again pointing to both with the orarium, says, Bless, sir. And the Priest blessing both with his hand, says. Changing them by thy Holy Spirit. Deacon. Amen, Amen, Amen. The Deacon bowing down to the Priest, says, Holy sir, remember me a sinner. Tlien he returns to the place where he stood before, and takes the fan into his hand. The Priest prays with a low voice : That it may be to those who partake of it for sobriety, the remission of sins, the communication of the Holy Ghost, the ful- ness of the kingdom of heaven ; for confidence in thee, and not for judgment or condemnation. We offer moreover this reasonable worship, for those who are departed from us in faith, our forefathers, fathers, palriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, chaste persons, and every spirit perfected in faith : With a loud voice : especially the most holy, immaculate, blessed above all, most glorious lady, the mother of God, and ever Virgin Mary. The People sing. It is indeed meet to call thee blessed, who art the mother of God, most highly blessed for ever, beyond exception ; more honourable than the cherubim, and more glori- ous than the seraphim, who by an immaculate conception didst bear God the Word : we magnify thee, mother of God. Or else they sing something proper for the day. The Deacon burns frankinsense round the altar, rends the dypticks, and remembers so many of the dead and living as he thinks fit. 36 ST. JOHN chrysostom's hturgv. The Priest howing doivn, says with a low voice : St. John the prophet, the forerunner of our Saviour, and the Baptist; the holy and renowned apostles, N. whom we comme- morate, and all other thy saints : for the sake of whose prayers^ O God, look upon us ; and be mindful of those who rest in hope of a resurrection to eternal life. Here the Priest remetnbers whom he pleases, whether living or dead. For the living he says : For health, protection, and remission of the sins of N. the servant of God. For the dead he says : ^ For the rest and forgiveness of the soul of thy servant N. Give it rest, O God, in a pleasant place, where there is no sorrow or mourning, but where it may rejoice in the light of thy counte- nance. We beseech thee likewise, O Lord, to remember all orthodox bisliops, and those who rightly divide the Word of rruth, the presbyters and deacons in Christ, and all others of the ministerial order. We offer likewise this reasonable worship for the whole world ; for the holy catholic and apostolic church ; for all who lead their lives in chastity and holiness ; for our emperors who live in the faith and love of Christ, for their court and camp. Give them, O Lord, a peaceable reign, that in their peace we also may lead a quiet and peaceable life in all godliness and honesty. Then the Deacon turns to the door of the sacred place, and holding his orarium in three Jingers, says, And for all men and women. The People sing And for all men and women. The Priest aloud. In the first place, remember, O Lord, our most sacred Metropolitan N. Preserve him for the sake of thy holy church in safety, lionour, health, long life, rightly dividing the Word of Truth. TJie Deacon standing at the door, says, For N. our most sacred Metropolitan, or Bishop, whoever he he. And for the most devout priest N. who is now offering these ST. JOHN CHUYSOSTOM's LITURGY. 37 lioly gifts. For the safety of our most religious emperors, wlio are God's more especial care ; and for all men and women. People. For all men and women. TJie Priest j^rays with a low voice : Remember, O Lord, this city wherein we dwell, and every other city and country, and all the faithful who dwell in them Remember, O Lord, all that travel by land or by water, all that labour under sickness or slavery ; remember them for health and safety. Remember, O Lord, those in thy holy church who bring forth good works, and forget not the poor. Grant unto us all thy mercy and loving kindness. With a loud voice : And grant that we may with one mouth, and one heart, praise and glorify thy great and glorious name, Father, Son, and Holy Ghost, now, henceforth, and for ever. People. Amen. The Priest turns to the door, and blessing with a loud voice, says, The blessing of the great God, and our Saviour Jesus Christ, be with you all. People. And with thy spirit. The Deacon taking this opportunity of going without the door and standing in the accustomed place, says. Being mindful of all saints, let us again and again pray unto the Lord. People. Lord, have mercy upon us. Deacon. Let us pray unto the Lord for the sake of the precious gifts now offered and consecrated. People. Lord, have mercy upon us. Deacon. Let us pray unto the Lord, that our God, the lover of mankind, who has received them upon his holy, heavenly, and intellectual altar for a sweet smelling savour, vvould send down upon us his divine grace, the gift of his Holy Spirit. People. Lord, have mercy upon us. Deacon. Let us pray unto the Lord, that we may be delivered from all affliction, wrath, danger, and necessity. People. Lord, have mercy upon us. 38 ST. JOHN chrysostom's liturgy. The Priest prays with a low voice : To thee, O gracious Lord, we commend our life and hope, and pray, beseech, and implore thee, to make us worthy to communi- cate of the heavenly and tremendous mysteries of this sacred and spiritual table with a pure conscience, for the remission of our sins, for the pardon of our manifold offences, for the fellowship of the Holy Ghost, for an inheritance in the kingdom of heaven, for sure confidence in thee, and not for judgment and condemnation. Deacon. Receive, preserve, have mercy upon us, and keep us, O God, of thy goodness. People. Lord, have mercy upon us. Deacon. Let us beseech the Lord, that we may spend all our days in holiness, in peace, and free from sin. People. Grant this, O Lord. Deacon. Let us beseech the Lord to appoint unto us an angel of peace, for a faithful guide, and guardian both of our souls and bodies. People. Grant this, O Lord. Deacon. Let us beseech the Lord for pardon and forgiveness of our sins and offences. People. Grant this, O Lord. Deacon. Let us beseech the Lord for those things which are good and profitable for our souls, and for the peace of the world. People. Grant this, O Lord. Deacon. Let us beseech the Lord that we may lead the residue of our lives in peace and repentance. People. Grant this, O Lord. Deacon. Let us commend ourselves, and one another, to Christ our God, beseeching him to grant us unity in faith, and the com- munion of the Holy Ghost. People. We commend ourselves and one another to thee, O Lord. The Priest with a loud voice : And grant, O Lord, that we may boldly, and without blame, presume to call upon thee our God, and heavenly Father, saying. People. Our Father, which art in heaven, hallowed be thy name, &c. ST. JOHN CHRYSOSTOM's LITUKGY. 39 Tlie Priest with a loud voice : For thine is the kingdom, and the power, and the glory, Father, Son, and Holy Ghost, now, henceforth, and for ever. People. Amen. Priest. Peace be with you all. People, And with thy spirit. Deacon. Bow down your heads to the Lord. People. To thee, O Lord. The Deacon bowing his head a little, and seeing the Priest worship, worships also himself. TJie Priest in a bowing posture, prays with a low voice: We give thanks to thee, O invisible King, who of thine infinite power hast created all things, and of the multitude of thy mercy hast brought all things out of nothing into being. Look down from heaven, O Lord, upon those who have bowed down their heads to thee ; for they have not bowed down to flesh and blood ; but to thee a terrible God. Dispense therefore, O Lord, these mysteries lying before thee, to all of us for good, and according to the several necessities of each of us. Be present with all who travel by land, or by water, and heal all who are diseased, O thou, who art the physician both of soul and body. IVith a loud voice : Through the grace, mercies, and loving kindness of thine only begotten Son, with whom, together with the holy, good, and life giving Spirit, blessed art thou, now, henceforth, and for ever. People. Amen. Tlie Priest prays with a low voice : Draw near, O Lord Jesus Christ our God, from the habitation of thy dwelling, and the throne of glory in thy kingdom, and come and sanctify us, O thou, who sittest on high at the right hand of the Father, and at the same time art invisibly present with us here below : and vouchsafe to impart to us, by thy mighty hand, thine immaculate body, and most pi'ecious blood ; and by us to all the peoj)le. Tlien the Priest worships, and likewise the Deacon, in the place where he stands ; both of them saying three times, Lord, be merciful to me a sinner. All the people in like manner worship devoutly. 40 ST. JOHN chrysostom's liturgy. The Deacon when he sees the Priest stretching forth his hands, and touching the holy bread, hi order to make the elevation, says tvitJi a loud voice. Let us draw near. Priest. Holy things for holy persons. People. There is one holy, one Lord Jesus Christ in the glory of God the Father. Amen. Then the people sing the antiphon of the day, or of the saint whose feast is celebrated. And the Deacon girds himself with the orarium in the form of a cross, and standing at the right hand of the Priest who holds the bread, says. Divide, sir, the holy bread. Then the Priest carefully and devoutly breaks it into four parts, and says. The Lamb of God, the Son of the Father, is broken and divided ; he is divided, but not diminished ; he is always eaten, but not consumed : but sanctifies all who are partakers of him. Then he takes one piece of the holy bread, and holds it in his hand. And the Deacon pointing with the orarium to the holy cup, says. Fill, sir, the holy cup. TJie Priest says. The fulness of faith is of the Holy Ghost. And making the sign of the cross, puts it into the holy cup. Deacon. Amen. And taking warm water, he says to the Priest, Bless, sir, this holy warm water. The Priest blessing it, says. Blessed be the fervent zeal of thy saints, now, henceforth, and for evermore. Amen. Then the Deacon pours it in the form of a cross into the holy cup, saying, The fervency of faith is full of the Holy Ghost. Amen. ST. JOHN CHRYSOSTOM's LITURGY. 41 Atid this he does three times. TJien setting away the vessel of warm water, he stands at a tittle distance: hut the Priest says, Deacon, come near. The Deacon comes near with reverence, makes his confession, and desires forgiveness. The Priest holding out the holy bread, gives it to the Deacon, and the Deacon kissing the hand which holds it out to him, takes it, saying, Make me partaker, sir, of the precious and holy body of our Lord, our God and Saviour Jesus Christ. The Priest says, I do make you partaker of the precious, holy, and immaculate body of our Lord, our God and Saviour Jesus Christ, for the remission of sins and eternal life. Tfien he withdraws behind the holy fable, boicing his head, and prays in the same manner that the Priest does. For the Priest also receives the holy bread, bowing his head before the holy table, and prays in this manner : I believe. Lord, and confess that thou art Christ the Son of the living God, who didst come into the world to save sinners, of which I am chief, &c. And, Receive me, O Son of God, who have now communicated of thy mystical supper. For I will not divulge this mystery to thine enemies ; I will not give thee a deceitful kiss, as Judas did; but as the thief will confess to thee : Remember me, O Lord, in thy kingdom. And, I am not worthy, Lord, that thou shouldst come unto me: but as thou didst vouchsafe to lodge in a den, and stable of brute beasts ; and in the house of Simon the leper ; and didst receive the harlot, a sinner like unto me, when she came to thee: vouchsafe in like manner to enter into the stable of my brutish soul, my defiled body, who am dead in sin, a spiritual leprosy. And forasmuch as thou didst not disdain the foul mouth of the harlot, when she kissed thy unpolluted feet ; disdain not me who am a sinner, O Lord my God. But as thou art good and gracious, make me worthy to partake of thy most holy body and blood. Remit, pardon, and forgive, O God, all the sins which I have G 42 ST. JOHN chrysostom's liturgy. committed against thee, whether knowingly or ignorantly, whether by word or deed ; according to thy goodness and pity forgive them all, through the intercessions of thy spotless and ever virgin mother. Suffer me not to fall under condemnation, but to receive thy precious and immaculate body, for the healing of my soul and body. For thine is the kingdom, power, and glory, Father, Son, and Holy Ghost, now, henceforth, and for evermore. Amen. In the same manner as they received the holy bread, they receive the holy cup. TJie Priest takes the holy cup, and drinks of it three times, bowing down all the tiine ; the first time he drinks, he says, In the name of the Father, the second, and Son, the third, and Holy Ghost. After he has received, he decently and reverently wipes the holy Clip and his own lips with the veil, saying, This has touched my lips, and shall take away mine iniquities, and shall purge me from my sins, from this time forth, and for evermore. Amen. Still holding in his hand the holy cup, he calls the Deacon^ saying. Deacon, draw near. Tlie Deacon draws near, and bowing down once, says. Behold, I draw near to the immortal king. And, I believe, Lord, and confess, &c. as be/ore. The Priest says. Thou, O deacon, the servant of God, receivest the precious and holy body and blood of our Lord and Saviour Jesus Christ, for the remission of sins, and eternal life. Whilst the Deacon communicates, the Priest says, This has touched thy lips, and shall take away thine iniquities, and shall purge thee from thy sins ; as he said of himself. Then the Deacon taking the holy pateti, and holding it over ' ST. JOHN CHRYSOSTOM'S LITURGY. 43 the cup, wipes with the sponge all the crumbs into it, and then carefally and reverently covers the holy cup with the veil, and puts the asterisk with another veil over the paten. They open the door, and the Deacon bowing with reverence, takes the holy cup, and goes to the door ; then lifting it up, shews it to the people, saying, Draw near in the faith and fear of God. People. Amen, Amen, Amen ; blessed is he that cometh in the name of the Lord. [Here undoubtedly the communion is to he distributed to the people; although in the Liturgy, as publish ed by Goar, it is not mentioned. For immediately after the people have said Amen, Amen, Amen, &c. it follows :] And the Priest blesses the people with a loud voice, saying. Save thy people, O God, and bless thine inheritance. People. For many years, O Lord. And the Deacon and Priest return to the holy table. THE LITURGY OF ST. BASIL, WHICH IS USED UPON SOME OF THE GREAT FESTIVALS THROUGHOUT THE PATRIARCHATE OF CONSTANTINOPLE. Published by Goar, in his Euchologium. / The Priest with a loud voice: The grace of our Lord Jesus Christ, and the loA^e of God the Father, and the fellowship of the Holy Ghost, be with you all. People. And with thy spirit. Priest. Let us lift up our hearts. People. We lift them up unto the Lord. Priest. Let us give thanks unto the Lord. People. It is meet and right to worship Father, Son, and Holy Ghost, the consubstantial and undivided Trinity. The Priest bowing doicn, prays with a low voice : O SOVEREIGN Lord, God the Father, who art x\lmighty and adorable ; it is indeed very meet, right, and agreeable to the majesty of thy holiness, that we should sing praises to thee, bless thee, worship thee, give thanks to thee, glorify thee, the only true God ; and with a contrite heart and humble spirit offer to thee this our reasonable service. For it is thou who hast called us to the knowledge of thy truth. But who is able to talk of thy power, to shew forth thy praise, and tell of all thy wondrous works ? O thou governor of all things. Lord of heaven and earth, and of every creature, whether visible or invisible, who sittest upon the throne of glory, and from thence beholdest the vast abyss, self- existing, invisible, incomprehensible, and immutable ; the Father of our Lord Jesus Christ, the great God and Saviour of our hope; ST. basil's liturgy, 45 wlio is the express image of tliy goodness, and the lively repre- sentation of thee his Father; the living Word, God hefore all ages, wisdom, life, holiness, power, the true light from whence proceeded the Holy Spirit, the Spirit of truth, the grace of adoption, and pledge of our future inheritance, the first fruits of eternal good things, the life-giving power, and the fountain of holiness, by whom all reasonable and intelligent creatures are empowered to serve and praise thee : for all things do serve thee, angels, arch- angels, thrones, dominions, principalities, authorities, powers, the many eyed cherubim, and seraphim, with six wings, who with twain cover their faces, and with twain their feet, and with twain they fly, crying one to another incessantly, and with uninteiTupted praises, tJie Priest with a loud voice, singing, shouting, crying aloud, and saying the triumphal hymn. People. Holy, holy, holy, Lord of Sabaoth, heaven and earth are full of thy glory, hosanna in the higliest ; blessed is he that Cometh in the name of the Lord, hosanna in the highest. Then the Deacon performs the same things which are pre- scribed in the Liturgy of St. Chrysostom. The Priest prays with a low voice : With those blessed powers, O merciful Lord, we, unworthy sin- ners, cry aloud, and say ; Thou art indeed truly hoi}', tliy holiness is perfect, infinite, manifesting itself in all thy works ; for in righteousness and true judgment hast thou done all things. When thou hadst formed man out of the dust of the earth, and honoured him, O God, with thine otvn image impressed upon him ; thou didst place him in a Paradise of pleasure, with a promise of rewarding his obedience to thy commands with immortality and eternal happiness. But when, overreached by the subtilty of the serpent, he became disobedient to thee, and by his transgressions was made subject to death; thou, O God, in thy just judgment, didst drive him out of Paradise, and reduce him again to earth from whence he was taken, preparing for him however a new birth to everlasting life, which is in thy Christ. For thou wast not ah\ays wroth with thy creature, or lor ever unmindfid of the work of thine own hands, but in thine abundant pity didst in divers manners visit him with a providential care. Tliou didst send thy prophets, and shew miglity works through thy saints, 46 ST. basil's liturgy. who pleased thee in all ages. Thou spakest to us by the mouth of thy servants the prophets, who foretold us of a salvation to come. Thou appoiutedst the law for our direction, and guardian angels for our preservation. And when the fulness of time was come, thou spakest unto us by thy Son, by whom thou hadst made the worlds. Who being the brightness of thy glory, and the express image of thy person, upholding all things by the word of his power, thought it no robbery to be equal to thee his God and Father. Nevertheless he who was God from all eternity, came down from heaven, conversed with mankind, was incarnate of the Virgin Mary, debased himself to the form of a servant, making himself in his humiliation like unto us, that he might raise us to the likeness of the image of his glory. For as by man sin entered into the world, and death by sin ; it seemed good to thine only-begotten Son, who is in the bosom of thee his God and Father, being made of a woman, the holy Mother of God, and ever Virgin Mary, and under the law to triumph over sin in his own flesh, that those who died in Adam, might be made alive in liim, thy Christ. He conversed in the world, instructed us in the way of salvation, brought us from our idolatry, to the know- ledge of thee our true God and Father, purchasing us to himself for a jjeculiar people, a royal priesthood, an holy nation ; and having baptized us with water for the remission of our sins, and sanctified us with the Holy Ghost, he gave himself a ransom to redeem us from death, by which we were detained, being by our sins become his prey ; and descending through the cross into hell, that he might fulfil all things in himself, he loosed the pains of death ; and rising again the tliird day, he led the way to a resurrection of all flesh fi'om the dead, forasmuch as it was impossible for the author of life to be held of corruption : He be- came the first fruits of them that slept, and the first-begotten from the dead, that he might be the first of all in all things. And ascending up into heaven, he sat down at the right hand of thy Majesty on high, who shall likewise come again to render to every man according to his works. But he has left to us a memorial of his saving passion, these gifts which we have now offered according to his command : for when he was just going out to his voluntary, glorious, and life-giving death, in the same night wherein he gave up himself for the life of the world, taking bread into his holy and immaculate hands, and presenting it to ST. basil's liturgy. 47 thee his God and Father, He gave thanks, blessed, sanctified, and brake it. The Priest hows down Ids head^ and devontly holding up his right hand, he blesses the holy bread, saying ivith a loud voice ; He gave it to his holy disciples and apostles, saying, Take, eat ; this is my body, which is broken for you for the remission of sins. Jhe people sing. Amen. Then the Priest and Deacon do and say the same things which are prescribed in the Liturgy of St. Chrysostom. Priest with a low voice : In like manner taking, mixing, giving thanks, blessing, sanc- tifying the cup of the fruit of the vine. The Priest holding np his right hand devoutly, and blessing it, says with a loud voice : He gave it to his holy disciples and apostles, saying. Drink ye all of this ; this is my blood of the New Testament, which is shed for you, and for many, for the remission of sins. The people sing. Amen. The Priest bowing down his head, prays with a low voice : Do this in remembrance of me : for as oft as ye eat this bread, and drink this cup, ye shew forth my death, and confess my resuiTection. Wherefore we also, O Lord, having in remembrance those things which he suffered for our salvation, his life-giving- cross, his lying in the grave for three days, his resurrection from the dead, his ascension into heaven, his session at the right hand of thee his God and Father, and his glorious and terrible second appearance, the Priest with a loud voice : througli all, and in all, offer to thee thine own, out of thine own gifts. TJie people sing. We praise thee, we bless thee, we give thanks to thee, O Lord, and make our supplications to thee, O our God. The Priest bowing his head, prays ivith a low voice : Wherefore, O most holy Lord, we sinners, thy unworthy ser- 48 ST. basil's litukgy. vants, to whom thou hast vouchsafed the honour to minister unto thee ; not upon account of our own righteousness, (for we have done nothing praise-worthy) but according to thy mercies and compassions which thou hast liberally bestowed upon us, approach thy holy altar : and laying before thee these symbols of the holy body and blood of thy Christ, we pray and beseech thee, O tliou Holy of holies, of thy gracious goodness to send down thine Holy Spirit upon us, and upon these gifts, to bless, to sanctify, and to perfect them. The Deacon lays doivn the fan, or veil ivhich he held, and comes nearer to the Priest ; and both of them hoiv down thrice before the holy table, and pray primtely : God be merciful to me a sinner, thrice tcith a low voice. O Lord, who sentest thy Holy Spirit to thy apjstles at the third hour, take him not from us, O merciful God. And, Make me a clean heart, O God, and renew a right sj^irit within me. Then the Deacon bowing his head, poi)its with his orarium to the holy bread, and says with a loiv voice : Bless, sir, the holy bread. The Priest standing upright, signs the holy gifts thrice, and says with a low voice : Make this bread the precious body of our Lord, our God and Saviour Jesus Christ. Deacon. Amen. The Deacon again : Bless, sir, the holy cup. The Priest blessing it, says, And this cup the precious blood of our Lord, our God and Saviour Jesus Christ. Deacon. Amen. Priest. Which was shed for the light of the world. Deacon. Amen. The Deacon ijointing again icith the orarium to both the holy things, says, Bless, sir. ST. basil's liturgy. 49 The Priest blessing both with his hand, says, Changing them hy thy Holy Spirit. Deacon. Amen, Amen, Amen. Tlie Deacon bowing to the Priest, says, Sir, be mindful of me a sinner. Then he returns to the place where he stood at Jirst, and takes again his fan. TJie Priest prays : Unite all us who partake of tliis one bread, and one cup, in the communion of one Holy Spirt, and suffer none of us to partake of the holy body and blood of thy Christ to our judgment and con- demnation ; but that we may find mercy and grace with all thy saints who have pleased thee ironi the beginning of the world, our forefathers, patriarchs, prophets, apostles, preachers, evange- lists, martyrs, confessors, teachers, and every just soul departed in the faith. With a loud voice; especially the most holy, immaculate, blessed above all, most glorious lady, the mother of God, and ever Virgin Mary, The People sing : We rejoice in thee. But if it be Maundy Thursday, they sing : Receive me, O Sou of God, wdio this day communicate of thy mystical supper ; for 1 will not divulge this mystery to thine enemies ; I will not give thee a deceitful kiss, as Judas did, but as the thief confess to thee : remember me, O Lord, in thy kingdom. But if it be the great sabbath, they sing: Let all flesh be silent, and stand with fear and trembling, lay- ing aside all earthly thoughts ; for the King of kings, and Lord of lords, comes forth to be sacrificed, and given for food to the faithful ; preceded by choirs of ai'changels, principalities, and po^^■ers, the many eyed cherubim, and six winged seraphim, who covering their eyes, sing aloud, Hallelujah. H 50 ST. basil's liturgy. Here the Deacon hurtis incense round about the holy table, and reads out of the dypticks the names of so many of the dead and living as he thinks Jit.. The Priest j)rays with a low voice : St. John the prophet, the forerunner of our Saviour, and the Baptist ; the holy and renowned apostles ; N. whom we com- memorate, and all other thy saints : for the sake of whose prayers, O God, loolv upon us ; and be mindful of those who rest in hope of a resurrection to eternal life. Here the Priest remembers whoin he pleases, whether living or dead. For the living, he says : For health, protection, and remission of the sins of N. the servant of God. For the dead, he says : For the rest, and forgiveness of the soul of thy servant iV. Give it rest, O God, in a pleasant place, where there is no soitow or mourning. This prayer with a low voice : Give it rest where it may rejoice in the light of thy countenance. Farthermore, we beseech thee, O Lord, to be mindful of thy holy Catholic and Apostolic Church, which is spread over the face of the whole earth ; grant it peace, forasmuch as it was purchased by the precious blood of thy Christ ; and establish this holy building that it may continue to the end of the world. Remem- ber, O Lord, those who have offered these gifts, for whom, and by whom, and for what ends they have offered them unto thee. Remember, O Lord, those in thy holy Church who bring forth good fruit, are rich in good works, and forget not the poor; reward them with the abundant riches of thine heavenly grace ; for their earthly things give them heavenly, for their temporal eternal, tor their corruptible those which will not decay. Re- member, O Lord, those who are in deserts, mountains, dens, and caves of the eartlL Remember, O Lord, those who live in ST. basil's liturgy. 51 virginity, piety, holy meditations, and a virtuous course of life. Remember, O Lord, our most religious and faithful emperors, whom thou hast appointed to reign over us here upon earth; defend them with the shield of truth, and of thy loving kindness, cover their head in the day of battle ; strengthen their arm, and exalt their right hand ; establish their kingdom, and subdue unto them all barbarous nations who delight in war. Grant unto them a profound and lasting peace ; incline their heart to be favourable and gracious to thy Church, and all thy people ; that in their peace, we may lead a quiet and peaceable life in all godliness and honesty. Remember, O Lord, all in power and authority, and our brethren in court and camp ; those that are good, preserve in goodness, and of thy mercy convert the wicked. Remember, O Lord, those who are here present, and those who upon a just account are absent, have mercy upon them, and us, according to the multitude of thy loving kindnesses : fill their garners with all manner of store, preserve their marriage in peace and love, feed the infants, instruct the youth, confirm the aged, strengthen the feeble minded, bring back those who are gone out of the way, and unite them all to thine holy Catholic and Apos- tolic Church. Succour those who are vexed with unclean spirits; be present with all those who travel by land or by water ; be a husband to the widow, a father to the fatherless ; deliver those who are in captivity, and heal the sick. Remember, O Lord, those who are called to judgment, and those who are in exile, distress, necessity, or any other adversity : remember all who stand in need of thy pity, those who love us, and those who hate us, and those who desire the prayers of us who are unworthy to offer them unto thee. Remember, O Lord our God, all thy people, and pour upon them the abundance of thy goodness, grant the petitions which they make unto thee for help and salv^ation. Do thou, O God, remember those whom we have not remembered, either through our ignorance, forgetfulness, or the multitude of their names ; for thou knowest the age and condition of them all, even from their mother's womb. For thou, Lord, art the helper of the helpless, the hope of the hopeless, the Saviour of those who are tossed to and fro by tempests, the port of the sailors, and the physician of the sick. Be thou all things to all men, for thou knowest them all, their petitions, their habitations, and their several necessities. Preserve, O Lord, this city, and 52 ST. basil's liturgy. every other city and country from famine, plague, earthquakes, inundations, fire, sword, incursion of strangers, and civil wars. TJten the Deacon turns to the door of the sacred place, and holding his orarium in three ^fingers, says, And all men and women. The People sing. And all men and women. Tlie Priest aloud. In the first place, remember, O Lord, our Archbishop N. preserve him for the sake of thy Church, in peace, safety, honour, health, long life, rightly dividing the word of truth. TJie Deacon standing at the door, sags. For N. our most sacred metropolitan, or Bishop, whoever he be, and for the most devout Priest JS^. \a ho is now offering these holy gifts; for the safety of our most religious emperors, who are God's more especial care ; and for all men and women. The Priest prays itith a low voice: Remember, O Lord, all orthodox Bishops, rightly dividing the word of truth : remember, according to the multitude of thy mercies, ray unworthiness, and forgive me all my offences, whether voluntary or involuntary ; nor do thou, upon account of my sins, withhold the grace of thy Holy Spirit from these gifts now lying before thee. Remember, O Lord, all presbyters and deacons in Christ, and all others of the ministerial order, and put us not to dishonour who officiate at thy holy altar. Look xipon us in thy loving kindness, and manifest thyself to us, O Lord, in thine abundant mercies Send us seasonable weather, and rains for the production of fruits, and crown the year with thy goodness. Heal the schisms in thy Church ; abate tbe rage of the heathen, and put a stop to growing heresies by the power of thine Holy Spirit; receive us all into thy kingdom, and make us the children of ligbt. Grant us, O Lord our God, thy peace and love, for it is tliou who beslowest all things upon us. TJie Priest with a loud voice : And grant that we may with one mouth, and one heart, praise ST. basil's liturgy. 53 and glorify thy great and glorious name, Father, Son, and Holy Ghost, now, henceforth, and for evermore. People. Amen. TJie Priest turns to the door, and blessing them, says with a loud voice : The mercies of the gi'cat God, and om- Saviour Jesus Christ, be with you all. 77/^;? the Deacon goes out, if he be present; if not, the Priest ; and standing in the accustomed place, says, Be mindful of all saints, let us again and again pray unto the Lord. People. Lord, have mercy upon us. • Deacon. Let us pray unto the Lord for the salie of the precious gifts now offered and consecrated. People. Lord, have mercy upon us. Deacon. Let us pray unto the Lord, that our God, the lover of mankind, who has received them upon his holy, heavenly, and intellectual altar for a sweet smelling savour, would send down upon us his divine grace, the gift of his Holy Spirit. People. Lord, have mercy upon us. Deacon. Let us pray unto the Lord, that we may be delivered from all affliction, wrath, danger, and necessity. People. Lord, have mercy upon us. The Priest frays ivith a low voice : O OUR God, the God of salvation, teach us worthily to return our thanks to thee, for all the benefits which thou hast at any time conferred, and dost still continue to confer upon us. O God, who hast received these gifts, purge us from all fillhiness of flesh and spirit, and teach us so to perfect holiness in thy fear, that we receiving these thy holy mysteries, with the testimony of a good conscience, may be partakers of the most holy body and blood of thy Christ; and that receiving them worthily, we may have Christ dwelling in our hearts, and may become the temple of thy Holy Spirit. But, O our God, make us not guilty either in soul or body of thy tremendous, and heavenly sacrament, by our unworthy receiving of it. But grant that to the end of our lives we may worthily receive these means of sanctification, for a pass- 54 ST. basil's liturgy. port to eternal life, and an acceptable plea at the dreadful tribunal of thy Christ: that we, with all thy saints, who have pleased thee from the beginning of the world, may be made partakers of those good things which thou liast prepared for them who love thee. Deacon. Receive, preserve, and have mercy upon us, &c. as in St. Chrysostom. The Priest tvith a loud voice : And grant, O Lord, that we may boldly, and without blame, presume to call upon thee, our heavenly God and Father, and say, People. Our Father, &c. With a loud voice : For thine is the kingdom, and the power, and the glory, Father, &c. Priest. Peace be with you all. y Deacon. Bow down your heads to the Lord. The Priest prays: O Almighty Lord, Father of mercies, and God of all comfort, bless, sanctify, keep, strengthen, and confirm those who have bowed down their heads to thee ; turn them from every evil work, and fit them for every good one ; and grant that they may without blame partake of these immaculate and life giving mysteries, for the remission of their sins, and the communion of the Holy Spirit ; with a loud voice : through the grace, mercy, and loving kindness, of thine only begotten Son, with whom, together with thy holy, good, and life giving Spirit ; blessed art thou now, henceforth, and for evermore. People. Amen, The Priest prays : Draw near, O Lord Jesus Christ, our God, from the habitation of thy dwelling, and the throne of glory in thy kingdom, and come and sanctify us, O thou who sittest on high at the right hand of the Father, and at the same time art invisibly present witli us here below; and vouchsafe to impart to us by thy mighty hand, thine immaculate body, and most precious blood ; and by us to all thy people. Deacon. Let us draw near. Priest. Holy things for holy persons. Then the distribution. THE LITURGY OF ST. BASIL, AS IT IS USED THROUGHOUT THE PATRIARCHATE OF ALEXANDRIA. Translated from the edition 0/ Renaudotius, published in Greek and Latin, Paris, 1716. The Priest with a loud voice : The Lord be with you all. People. And with thy spirit. Priest. Let us lift up our hearts. People. We lift them up unto the Lord. Priest. liCt us give thanks unto the Lord. People. It is meet and right. Priest. It is meet and right, meet and right, it is indeed very meet and right. The beginning of the oblation. O Almighty Lord, tliou God of truth, who existest from eternity, and reignest for evermore, who dwellest on high, and from thence beholdest the depths below : who hast made the heaven, the earth, the sea, and all things which are therein. The Father of our Lord, our God, and Saviour Jesus Christ, by whom thou madest all things both visible and invisible : who sittest upon the throne of glory in thy kingdom, and art worshipped by all the heavenly host. Deacon. You who are sitting, rise up. Priest. Who art attended by angels and archangels, princi- palities and powers, thrones, authorities, and dominions. Deacon. Look towards the East. 56 ST. basil's liturgy. The many eyed cherubim, and six winged seraphim, who always praise thee, crying aloud, and saying. Deacon. Draw near. People. Holy, holy, holy. Lord of Sabaoth. Holy, holy, holy, art thou, O Lord our God, who didst form us, and place us in a paradise of pleasure ; and when, over reached by the subtlety of the serpent, we had transgressed thy commands, and thei'eby forfeited our eternal life, and so were dispossessed of that paradise of pleasure, thou didst not for ever cast us off; but didst instruct us by thy prophets, and in the latter days appear to us who sat in darkness and the shadow of death, by thine only begotten Son, our Lord, our God, and Saviour Jesus Christ. Who became flesh, and was made man of the Holy Ghost, and our holy lady the mother of God, and ever Virgin Mary. He shewed unto us the way of salvation, regenerated v\u by water of the Spirit, and adopted us a peculiar people to himself, sanctify- ing us by thy Holy Spirit. He so loved his own who were in the world, that he gave himself a ransom to redeem us from death, who had gotten the dominion over us, by whom we were held, being bound by sin ; he by the cross descended into hell, and rose again the third day from the dead ; he ascended into heaven, and sat down at the right hand of thee his Father, having appointed a day of retribution, when he will appear to judge the world in righteousness, and to render to every man according to his works. People. According to thy mercy, O God, and not according to our sins. Priest. He has left to us this great mystery of godliness. For when he was about to deliver up himself to die for the life of the world ; People. We believe. Taking bread into his holy, spotless, and blessed hands, and looking up to heaven to thee his Father, our God, and the God of all: he gave thanks, People. Amen. He blessed it. People. Amen. He sanctified it. People. Amen. He brake it, and gave it to his holy disciples and apostles. ST. basil's liturgy. 57 saying, Take, eat, this is my body which is bvolvcn and given for you, and for many, for the remission of sins. ])o this in remem- brance of me. Likewise the cup after supper ; and having mixed it with wine and water, he gave thanks, People. Amen. He blessed it, People. Amen. He sanctified it, People. Amen. He tasted it, and then gave it to his holy disciples and apostles, saying. Take, drink ye all of it ; this is my blood of the New Testament which is shed for you, and f.-r many, for the remission of sins. Do tliis in remembrance of me. For as often as ye eat this bread, and drink this cup, ye shew forth my death, and confess my resurrection and ascension till my coming again. People. Amen, Amen, Amen. We shew forth thy death, O Lord, and confess thy resurrection, &c. Priest. In remembrance therefore of his most holy sufferings, his resurrection from the dead, his ascension into heaven, his sitting down at the right hand of thee his God and Father, and his glorious and terrible second appearance : we for all, through all, and in all, offer to thee thine own, out of thine own gifts. People. We praise thee, we bless thee. Deacon. Bow down to the Lord with fear. The Priest privately. O merciful and good Lord, we thy sinful and unworthy servants pray, beseech, and bow down ourselves to thee, that of thy gracious goodness thou wilt send down thine Holy Spirit upon us tliy servants, and upon these gifts lying before thee, to bless them, and make them the holy of holies. Deacon. Attend. People. Amen. The Priest with a loud voice. That he may make this bread the holy body of our Lord, our God, and Saviour Jesus Christ, for the remission of sins, and life everlasting, to all those who partake of it. People. Amen. I 58 ST. basil's liturgy. Priest. And tins cup the precious blood of our Lord, our God, and Saviour Jesus Christ, for the remission of sins, and life everlasting, to all those who partake of it. People. Amen. Lord, have mercy upon us, three times. And make us worthy, O Lord, to partake of these holy mysteries to the sanctificaticn of our souls, our bodies, and spirits, that we may be one body, and one spirit, and may have our poi'- tion and lot with all thy saints who have pleased thee from the beginning of the world. Remember, O Lord, thy one, holy. Catholic Church ; grant it peace, forasmuch as thou hast purchased it with the precious blood of thy Christ. In the first place, remember, O Lord, our holy father N. the Archbishop, Pope, and Patriarch of the great city Alexandria ; preserve him for the sake of thy Church in safety, honour, health, long life, rightly dividing the word of truth, and feeding the flock in peace. Remember, O Lord, the presbyters, deacons, and other minis- ters ; all virgins, and other thy faithful people. Remember us, O Lord, and have mercy upon all who are here met together. People. O God, Father Almighty, have mercy upon us. Priest. O God Almighty, have mercy upon us, three times. People. Lord, have mercy upon us, three times. Priest. Remember, O Lord, this our city, and protect the faithful who dwell therein. Remember, O Lord, the temperature of the air, and the fruits of the earth. Remember, O Lord, seasonable showers, and a kindly seed time. Remember, O Lord, the overflowing of the river to its just height. Renew and make glad the face of the earth; water its funows ; increase its produce ; give us thereof what may be sufficient both for seed and harvest, even in blessing bless it. Dii^ect our lives, crown the year with thy goodness, for the sake of the poor, the widow, the fatherless, and the stranger ; for the sake of all of us who put our trust in thee, and call upon thy holy name; for the eyes of all wait upon thee, and thou givest them meat in due season. Deal with us according to thy goodness, O thou who ST. basil's liturgy. 59 givest food to all flesh. Fill our liearls with joy and gladness, that having in all things what is sufficient for the relief of our necessities, we may abound in every good work, and do thy holy will. People. Lord, have mercy upon us. Priest. Remember, O Lord, those who have offered these precious gifts, for whom, and by whom, and for what ends they liave offered them unto thee, and recompence them with an heavenly reward. Forasmuch as it is the command of thine only begotten Son, that we should communicate to the memorial of the saints; vouchsafe, O Lord, to remember those who have pleased thee from the beginning of the world, the holy fathers, patriarchs, apostles, prophets, preachers, evangelists, martyrs, confessors, and all just sjiirits, departed in the faith of Christ. Especially the most holy, immaculate, blessed above all, most glorious lady, the mother of God, and ever Virgin Mary. St. John, the glorious prophet, the forerunner of our Saviour, the baptist and martyr. St. Stephen, the first deacon and martyr. And our holy and blessed father, Mai'k, the apostle and evan- gelist ; and our holy father, Basil, the worker of miracles. The holy N. whom we this day commemorate ; and all other thy saints ; for the sake of whose prayers and intercessions have mercy upon us, and save us for the sake of thy holy name, which is called upon on our behalf The Deacon reads the dypticks. Remember also, O Lord, all those of the sacerdotal order, and those of the laics who are already at rest ; grant rest to their souls in the bosom of our holy fathers, Abraham, Isaac, and Jacob ; gather them together in a green pasture, and lead tliem forth beside the waters of comfort, in a paradise of pleasure, far from all grief, sorrow, and mourning, in the glorious light of thy saints. After the dypticks, the Priest saps, Receive their souls, O Lord, grant them rest, and vouchsafe them thine heavenly kingdom. But for us who remain upon earth, keep us in thy faith, and bring us to thy kingdom ; give us always thy peace, that in this, as well as other things, thy holy, 60 ST. basil's lituhgy. glorious, aud blessed name, may be hallowed, glorified, praised, blessed, and sanctified, together with Jesus Christ, and the Holy Ghost. People. As was. Deacon. Descend ye deacons. Priest. Peace be with you all. The preface before the breaking of the bread. Let us give thanks to the Almighty God, the Father of our Lord and Saviour Jesus Christ, for that he has thought us worthy to stand in this place, to lift up our hands, and minister unto his holy name. Let us therefore beseech him, our Almighty Lord and God, to make us worthy to communicate and partake of his holy mysteries;, the immaculate body, and precious blood of his Christ. y Deacon. Pray ye. Priest. Peace be with you all. Tlie prayer of St. Basil at the breaking of the bread. O OUR God, the God of salvation, teach us worthily to return our thanks to thee for all the benefits which thou hast at any time conferred, and dost still continue to confer upon us. O God, who hast received these gifts, purge us from all filthiness of flesh and spirit, and teach us so to perfect holiness in thy fear, that we receiving these thy holy mysteries with the testimony of a good conscience, may be partakers of the most holy body and blood of thy Christ ; and that receiving them worthily, we may have Christ dwelling in our hearts, and may become the temple of thy Holy Spirit. But, O our God, make us not guilty, either in soul or body, of this tremendous and heavenly sacrament by our unworthy receiving of it. But grant that to the end of our lives we may worthily receive these means of sanctification, for a pass- port to eternal life, and an acceptable plea at the dreadful tribunal of thy Christ: that we, with all thy saints, who have pleased thee from the beginning of the world, may bo partakers of those good things which thou hast prepared for those who love thee ; and grant, O Lord, that we may boldly, and without blame, presume to call upon thee, our heavenly God and Father, and say. People. Our Father which art in heaven, &c. ST.. basil's lituugy. 61 Priest. For thine is the kingdom, and tlie power, and the glory, Father, Son, and Holy Ghost, now, hencefortlj, and for evermore. Deacon. Bow down your heads to the Lord. The prayer at the hoichuj down the head. O Almighty Lord, Father of mercies, and God of all comfort, bless, sanctify, keep, strengthen, and confirm those who have bowed down their heads to thee ; turn them from every evil work, and fit them for every good one ; and grant that they may with- out blame partake of these immaculate and life giving mysteries, for the remission of their sins, and the communion of the Holy Spirit ; icith a loud voice : through the grace, mercy, and loving kindness of thine only begotten Son ; with whom, together with thy holy, good, and life giving Spirit, blessed art thou, now, henceforth, and for evermore. Deacon. Draw near with fear. Priest. Peace be with you all. O Sovereign Lord God, Father Almighty, the Physician of our souls, our bodies, and our sj)irits, who said to Peter, the chief of thy holy disciples and apostles, by the mouth of thine only begotten Son our Lord, our God, and Saviour Jesus Christ, thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and I will give thee the keys of the kingdom of heaven ; and whatsoever thou shalt bind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven: grant therefore that we thy servants, my fathers and brethren, the priests and levites, and all thy faithful peojile v. ho humble ourselves before thy glory at this holy time, and bear thy precious cross, may all be freed and cleansed from our iniquities by my moutli, but through the inspiration of thy holy, good, and gracious Spirit. Accept, O God, the sincere repentance of thy servants for the sake of thy Son, who takes away the sins of the world ; accept it for an enlightening of our understandings, and an atonement for our sins : for thou wiliest not the death of a sinner, but rather that he be converted, and live. For thou art the Lord, merciful and gracious, long-suffering, and of great pity and truth ; taking away our transgression, our iniquities, and oiu' sins. And if we have offended thee either in word or deed, remit, pardon, and 62 ST. Basil's liturgy. forgive us, according to thy goodness and loving kindness. For if thou art extreme to mark what is done amiss, O Lord, who may abide it ? But with thee is gracious redemption, for thou art the propitiation for our sins, the light and Saviour of our souls. Deliver us, and all thy people, O God, from all manner of sin, from apostac}' and blasphemy, from evil speaking and cursing, from magic and witchcraft, from idolatry and peijury, from excommunication and schism, from the flying arrows, and the groans of the just and the unjust ; from all fellowship with heretics or heathens. Give us, O Lord, tlie knowledge, the will and courage to fly from our great adversary, and to do that which is well pleasing unto thee. Write our names with those of all thy saints in the kingdom of heaven, through Jesus Christ our Lord, by whom and with whom, &c. The Priest elevates the largest piece of the bread, and says with a loud voice, Holy things for holy persons. People. Lord, have mercy upon us, thrice. There is one Holy Father, one Holy Son, one Holy Ghost. Priest. The Lord be with you all. People. And with thy spirit. Priest. Blessed be the Lord for evermore. Amen. People. Amen. Priest, Peace be with you all. People. And with thy spirit. The Priest says this confession, or one of these sentences, tvhen he distributes the consecrated elements : The holy body and precious blood of Jesus Christ, tlie Sou of God. Atnen. People. Amen. The holy precious body and true blood of Jesus Christ, the Son of God. Amen. People. Amen. This is, in truth, the body and blood of Emmanuel, our God. Amen. People. Amen. THE LITURGY OF THE CHURCH OF ETHIOPIA, A GREAT COUNTRY BEYOND EGYPT, SUBJECT TO THE PATRIARCH OF ALEXANDRIA, SO FAR AS ALWAYS TO APPLY TO HIM FOR THE CONSECRATION OF THEIR METROPOLITAN IN A VACANCY, BUT WHICH IN OTHER MATTERS SEEMS TO HAVE NO DEPENDENCY ON HIM. Translated from the Ethiopia laiigtiage into Latin, hy Renaudotius, and published at Paris, 1716. Vol. 1. p. 513. When the Priest mingles the water with the wine, he uses a particular prayer, appointed to be said at that time. Priest. The holy of holies, the holy of holies, the holy of holies, the Lord be with you. We render thanks to thee, O Lord, through thine only begotten Son, Jesus Christ, our Lord, God, and Saviour, whom thou sentest unto us in the last days : thy Son, our Saviour and Redeemer, the Angel of thy counsel, the Word, who proceeds from thee, and by whom thou raadest all things according to thy will. Deacon. For our blessed and holy patriarch, Gabriel, or N. and for our venerable father N. our metropolitan, who in their prayers render praise and thanks to thee. Through Stephen the proto-martyr, Zachaiy the priest, and John the Baptist : through all the saints and martyrs, who are at rest in the faith of Christ : through Matthew, Mark, Luke, and John, the four evangelists : and through Mary, the mother of God, hear us, O Lord. Through Peter, Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, Thaddaeus and Nathanael, James the son of Alpheus, and Matthias; through these twelve apostles: through the apostle James, the 64 THE ETHIOPIAN LITURGY. brother of our Lord, and bishop of Jerusalem the sanctuary; through Paul and Timothy, Silas, Barnabas, Titus, Philemon, and Clement ; the seventy-two disciples, their five hundred com- panions, and the three hundred and eighteen orthodox : may all their prayers for us be accepted. Remember also, O Lord, the Catholic and Apostolic Church, which was founded in peace by the precious blood of thy Christ. Remember likewise the patriarchs, metropolitans, bishops, priests, and deacons, who have continued in the right way, and main- tained the truth. People. Have mercy, O Lord, upon the souls of thy servants and handmaids, who have eaten thy body, and drunk thy blood, and are at rest in thy faith. Priest. Again let us put up our prayers to the Almighty Lord, the Father of Jesus Christ, our Lord, our God, unci Saviour. Remember, O Lord, the one, holy. Catholic, and Apostolic Church, which is preserved from the one end of the world even to the other. Remember, O Lord, our father and patriarch N. and our blessed metropolitan N. preserve him among us for many years, and let his days be peaceful. Remember, O Lord, the orthodox priest, deacons, and sub- deacons. Remember, O Lord, Lebna Dinghil, our king; preserve him to us in peace. O Holy Trinity, Father, Son, and Holy Ghost, bless thy people, the society of beloved christians, with heavenly blessings; send down the grace of thy Holy Spirit upon ns, and grant that the gates of thy Church may be open to us, that we may obtain thv mercy, and enjoy thy protection. Confirm us in tlie faith of the Trinity to the last moment of our lives. O Jesus Christ, our high priest, look upon the sick among thy people: be thou a guide to our fathers and brethren who are travelling, and conduct them to their own habitations in peace and health. Bless the winds of the heavens, the rains, and this year's fruits of the earth, according to thy goodness : may thy joy and gladness overspread the face of the earth, and grant us thy peace. Turn the hearts of powerful kings towards us for good : grant, that the bishops of the holy Church, and all others according to every one's name and station, may obtain favour in the sight of THE ETHIOPIAN LITURGY. 65 powerful kings : and, O Lord, make the princes who rule over them, to be kind and gracious to them. Give rest to our fathers and brethren, who are fallen asleep, and departed from us in the orthodox faith : bless those who take care of the incense, the bread of the oblation, the wine, the oil, the veils, the books which are read in the Church, and the vessels of the sanctuary, that Christ our God may conduct them to the heavenly Jerusalem, and all those who are assembled with us, and wait for the mercy of Christ our God. Have mercy upon them, and upon all who have given us alms, when they stand before thy dreadful tribunal, and be gracious unto them. O our God, according to the multitude of thy mercies, save all who are in trouble and affliction, all prisoners and captives, all exiles, those who are caiTied away into slavery, and all who are confined to bitter labours. O Christ our God, remember all those in thy heavenly king- dom, O Jesus Christ, our High Priest, who have desired us to remember them. O Lord, save thy people, and bless thine heritage; govern them, and lift them up for ever: preserve them in the orthodox faith, and in good reputation all the days of their life : fill their hearts with charity above all things : through the prayers and supplications, which shall be oflered in our behalf by the lady of all, the holy and pure Mary, the mother of God: through the prayers of the glorious inhabitants of heaven, Michael, Gabriel, Raphael, and Suriel ; of the four incorporeal animals, and the tweuty-four priests of heaven ; of St. John Baptist ; ol" our fathers the patriarchs, apostles, the seventy-two disciples, and the three children : of St. Stephen, the chief of the deacons, St. George, St. Theodorus, St. Mercurius, St. Menna, St. Philotheus, St. Basilides, the holy father Nob, and all the martyrs : of our great lord and holy father Anthony : of oiu* holy fathers the three Macarii, our father Bichoi, John, Cyrus, and Barsoma ; of our father Salama, John Kemi ; our righteous father Paul ; and of the holy Greek fathers, Maxinms, Demetrius, Moses the holy father, and the forty martyrs; and of our father Tecla Hainianoth; of our venerable lather N. our patriarch ; of Claudius our king ; of all the just and elect who are signed with the sign of the cross, and of the angel of this holy day. Their prayers, blessings, intercessions, and peace, and the love of God be with iis for ever and ever. Amen. K Ofi THE ETHIOPIAN LITURGY. Priest. Have mercy, O Lord, upon us, and upon all who are at rest ; tliou, who sentest thy Son to be conceived in the womb of a virgin Deacon. You that are sitting, rise. Priest. Thy Son was carried in the womb, made fle?h, and manifested by tlie Holy Spirit. Deacon. Look to the East. Priest. Thousands of thousands of holy angels and archangels stand before thee. Deacon. Let us attend. Priest. The venerable creatures having six wings, seraphim and cherubim, who with twain cover their faces, with twain their feet, and with twain fly from one end of the world unto the other: and as they always praise and sanctify thee, so do thou receive these our lauds and thanksgivings, which we offer to thee, saying, holy, holy, holy. Deacon. Answer. People. Holy, holy, holy. Lord God of Sabaoth, heaven and earth are full of the holiness of thy glory. Priest. Heaven and earth are indeed full of the holiness of thy glory, through Jesus Christ our Lord and Saviour, with the Holy Ghost, for ever and ever. Amen. Thy holy Son, who came down from heaven, and was born of a virgin, that he might perform thy will, and establish an holy people unto thee. Here the Priest shall lay his hands upon the censer, and then extend them over the oblation. People. According to thy mercy, O God, and not according to our iniquities. And this is said thrice. Priest. He extended his hands at his passion ; he suffered, that he might release those from sufferings who trust in thee: of his own free will he delivered himself up to suffer, that he might destroy death, break the bonds of satan, and trample upon hell ; that he might establish his testament, and manifest his resurrec- tion. In the same night in which he was betrayed, he took bread into his holy, blessed, and immaculate hands ; he looked up to heaven, to thee his Father ; he gave thanks, he blessed, sanctified it, and gave it to his disciples, saying. Take, eat ye all of this ; this bread is my body, which is broken for you for the remission of sins. Amen. THE ETHIOPIAN LITURGY. 67 People. Amen, Amen, Amen. We believe, and are certain ; we praise thee, O Lord our God ; tliis is truly thy body, and so we believe. Priest. Likewise also he blessed and sanctified the cup oi" tlianksgiving, and said to them. Take, drink ye all of tliis ; this is the cup of my blood, which shall be shed for you, for the redemption of many. Amen. People. Amen. This is truly thy blood, and tve believe it. Priest. And as often as ye do this, ye shall do it in remem- brance of me. People. We shew forth thy death, O Lord: we believe thv holy resurrection, thy ascension and second coming j we beseech thee, O Lord our God ; we believe this to be true. Priest. And now, O Lord, celebrating the memorial of thy death and resurrection, we offer to thee this bread and this cup ; giving thanks to thee, that by them thou hast made us worthy to stand before thee, and perform the priestly office unto thee. We pray thee, O Lord; we beseech thee to send down the Holy Spirit and power upon this bread and upon this cup, that he may make them both the body and blood of our Lord and Saviour Jesus Christ, for ever and ever. Amen. Priest. Thou hast mixed, &c. Grant, that all the partakers thereof may by them obtain the sanctification and fulness of the Holy Spirit, that their faith may be strengthened, that they may sanctify thee with the Holy Spirit, through our Lord and Saviour Jesus Christ, for ever and ever. Amen. Deacon. Let us most fervently beseech our Lord God, that he will be graciously pleased to grant us the good union of the Holy Spirit. Priest. Grant that we may be united in thy Holy Spirit, and heal us by this oblation, that we may live with thee for ever and ever. Amen. Blessed be the name of the Lord ; blessed be he that Cometh in the name of the Lord ; and blessed be the name of his glory. So be it, so be it, so be it. The people repeat the same. Priest. Send down the grace of thy Holy Spirit upon us. Deacon. Rise up to prayer. The Priest says the prayer at breaking the bread. I HUMBLY give thanks to thee, O Lord my God, who reigncst 68 THE ETHIOPIAN LITURGY. over the universe ; who sittest upon a throne of cherubim ; who dwellest in the heights above, and art glorified in the depths beneath ; thou, vvliose eternal habitation is in the glorious light of thine own substance, hast condescended to acquaint us with the hidden mystery of the cross. What God is merciful and holy, like thee ? Thine is the jiower, which is not set at a distance from us, for thou hast bestowed authority upon thy apostles, upon those who serve thee with a sincere heart, and upon those who offer sacrifices to thee for a sweet smelling savour, through Jesus Christ our Lord and God. To him therefore, to thee, and to the Holy Ghost, thanksgiving, glory, and praise, is due for ever and ever. Amen. ^ Deacon. You who stand, bow down your heads. Priest. O Lord, who sittest upon the cherubim, and beholdest thy people and thine inhei'itance ; bless thy servants and hand- maids, and their children, and bestow upon every one, who with a pure conscience shall partake of thy wonderful table, remission of sins, which is always accompanied by thy Holy Spirit, that they may be healed both in body and soul, and obtain the inheri- tance of the heavenly kingdom : through the grace and good plea- sure of thine only begotten Son, through whom, to thee, together with him, and tlie Holy Ghost, be glory and power, now, and for ever, and world without end. Amen. The Suh-deacon and the people shall say : Hosts of angels stand before the Saviour of the world, and surround the body and blood of our Lord and Saviour Jesus Christ: let us humbly approach before his presence, and worship Christ with faith. Deacon. Adore God and fear. The Priest says the penitential prayer: O Almighty Lord, who healest our souls and bodies, who by the voice of thine only begotten Son Jesus Christ, our Lord, God, and Saviour, didst say to Peter our Father, Thou art Peter, and upon this rock will T build my church, and the gates of hell shall not prevail against it to shake it; and to thee will I give the keys of the kingdom of heaven ; and whatsoever thou shalt bind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven. May thy servants therefore and handmaids be absolved by the moutli of the Holy Trinity, Father, Son, and Holy Spirit ; and by the month of rac THE ETHIOPIAN LITURGY. 69 a sinner, thy unworthy servant. O Lord our God, thou art he who takest away tlie sins of the world; accept the repentance of thy servants and liandniaids : let the light shine upon them ; and forgive them their sins, for thou art good and gracious, O Lord our God, long-sufi'ering, of great mercy, and perfectly just. Whatever we have sinned against thee, O Lord, in word, deed, or thought, pardon, release, and forget, for thou art the gracious lover of mankind. O Lord our God, grant absolution to us all, and with us absolve all thy people. Absolve, O Lord our Patriarch N. and our holy and blessed Metropolitan N. and all patriarchs, bishops, priests, and deacons, every one according to his name. Preserve them to us with justice and peace ; may their years be many, and their days happy. Absolve, O Lord, our king from every bond of sin. Remember, O Lord, all those who are fallen asleep and are at rest in the faith of Christ ; conduct their souls into the bosom of Abraham, Isaac, and Jacob. Deliver us also from all sin and wickedness ; from all apostacy and perjury, from all fellowship with the perfidiousness of heretics and heathens. Give us courage and understanding, that we may fly fi'om all the works of Satan ; grant that we may perform thy will at all times, write our names in the kingdom of heaven, and record us with all the martyrs and righteous persons : through Jesus Christ our Lord, by whom, with him and the Holy Spirit, glory and power be unto thee, now, and for ever, and world without end. Amen. Deacon. Let us lift up our eyes. Priest. Holy things for holy persons. People. There is one Holy Father, one Holy Son, and one Holy Ghost. Priest. The Lord be with you. People. And with thy Spirit. Priest. 0 Lord Jesus Christ, have mercy upon us. And this is thrice repeated by the people. Priest, riie holy, precious, living, and true body of our Lord and Saviour Jesus Christ, which is given for the remission of sins and eternal life to all who receive it with faith. Amen. The holy, precious, life-giving, and true blood of our Lord and Saviour Jesus Christ, which is given for the remission of sins, and to eternal life to all who receive it with faith. Amen. This is, in truth, the body and blood of Emmanuel. Amen. I believe, I 70 THE ETHIOPIAN LITURGY. believe, I believe, from this time forth, now, and for evermore. Amen. This is the body and blood of our Lord and Saviour Jesus Christ, which he received of the Lady of us all, the holy and pure Virgin Mary, and made it one with his Divinity, without any commixtion or confusion, any division or alteration of the Divinity. He witnessed a good confession in the days of Pontius Pilate, and of his own free will delivered himself up for us upon the wood of the holy cross. Amen. I believe, I believe, I believe, that his Divinity was not separated from his humanity ; no, not for an hour, or so much as the twinkling of an eye : he delivered himself up for us, and purchased salvation, remission of sins, and eternal life, for all who receive them with faith. Amen. I be- lieve, I believe, I believe, from this time forth, now, and for evermore. Amen. And after the Priest has communicated of the body of Christ, he shall distribute the communion to the ^people, saying, This is the bread of life, which came down from heaven, the truly precious body of Emmanuel our God. Amen. And he that receives shall say, Amen. The Deacon shall give the cup, saying. This is the cup of life, which came down from heaven, the precious blood of Christ. And he that receives shall say, Amen. Amen. THE LITURGY OF NESTORIUS, WHICH IS A LITURGY USED BY THE NESTORIAN HERETICS, A SECT WHO REVOLTED FROM THE CHURCH BEFORE THE MIDDLE OF THE FIFTH CENTURY, AND CONTINUE TO THIS DAY IN SEVERAL PARTS OF THE EAST. Translated from the Syriac language into Latin, by Renaudotius, and published at Paris, 1716. Vol. 2. p. 626. Priest. The grace of our Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Ghost, be with us all, now, henceforth, and for evermore. Answer. Amen. He si(j/ns the mysteries, and proceeds. Lift up your minds to the highest heavens, the glorious and awful region where the cherubim always upon the wing, and the seraphim, never cease their grateful hymns and songs of praise. Ansiver. We lift them up to thee, O God of Abraham, Isaac, and Israel, thou King of glory. He exalts his voice, lifts up his hands, and sings the third canon, and then proceeds. We offer to thee, the Lord and God of all, for all our fellow creatures, a lively and reasonable oblation of our first fruits, the unbloody and acceptable sacrifice of the Son of man, which the prophets taught in mysteries, the apostles plainly, and the martyrs became partakers of by their blood ; which our teachers have explained to us, and our Priests offered and sacrificed upon the holy altar, our levites carried in their arms, and the people com- municated of for the remission of their sins. Answer. It is meet and right. 72 NESTORIUS'S LITURGY. Deacon. Call to mind the wonderful purpose of Christ our Saviour, which he accomplished for us, and by his resurrection raised us from our fears ; stand therefore reverently and pray : peace be with you all. Priest. O Lord God Almighty, grant that with sure confidence we may stand before thee. And goes on, howing dmcn, and with a low voice : For it is meet, right, and our bouoden duty, that we should praise, confess, adore, and magnify thee, O powerful Lord, self- existing, eternal, God the Father Almighty, who art the same yesterday, to-day, and for ever. For thou art the true God, incomprehensible, infinite, ineffable, invisible, uncreated, un- searchable, immortal, most highly exalted above the knowledge or most enlarged conceptions of thy creatures ; who art in every place, not circumscribed by place thyself, thou, thine only begotten Son, and Holy Spirit. Instruct us, O liord, how to open our mouths before thee, that with a contrite heart, and humble spirit, we may offer to thee the fruits of our lips, our reasonable service : for thou art our God, and Father of our Lord, our King and Saviour Jesus Christ, our Hope, in whom are hid all the treasures of wisdom and knowledge, and througii whom we have received the knowledge of the Holy Spirit, the Spirit of Truth, who proceeded from thee the Father, and is from the hidden nature of thy godhead. It is he who confirms, sanctifies, and makes perfect all rational beings, whether visible or invisible; who at all times, forasmuch as all of them are the VAork of thy hands, offer to thee. Father, Son, and Holy Spirit, their continual praises ; for thou didst create and bring us out of nothing into being : we transgi'essed thy command, and fell ; thou didst again renew in us what was impaired by age : thou didst raise us up again, reclaim us, and visit us with thy providential care, till thou broughtest us to heaven, and in thy mercy gavest us an inheritance in thy kingdom to come. iVnd for this thy goodness towards us, we give thanks to thee, O God the Father, and to thine only begotten Son, and Holy Spirit; and adore thee for all the benefits which thou hast vouchsafed unto us, those we know, and those we know not, both open and private. We give thee thanks like- wise for this ministry, beseeching thee to receive it from our hands : but, who is able to tell of the greatness of thy power, and NESTORIUS'S LITURGY. 73 shew forth all thy praise ? for if all lliy creatures were one mouth, and one tongue, they would not be able to express thy majesty. People. For before thee, three persons, but one God, stand thousand thousands, and ten thousand times ten thousands of angels, who never rest, but for ever flying with loud uninterrupted voices sing, rejoice, crying out and answering one to another, holy, holy, holy, &c. The Priest bowing very low, -says, Holy, holy, holy. Lord of hosts, who fillest heaven and earth. Bowing down, he says this prayer with a loio voice : With those heavenly powers we, O good and gracious Lord God, cry out, and say. Thou art truly holy, to be glorified, magnified, and exalted ; who hast vouchsafed to make thy worshippers on earth like unto those who glorify thee in heaven. Holy also is thine only begotten Son, our Lord Jesus Christ, with the Holy Ghost, who existed with thee from eternity, partaker of thy nature, and the maker of all things. We bless, O Lord God, the Word, the Son of thy bosom, who being thy likeness, and the express image of thy person, thought it no robbery to be equal to thee ; yet so humbled himself, that he took upon him the form of a servant, a perfect man, of a reasonable, intelligent, and immor- tal soul, and a mortal human body subsisting, and joined him passible in his own nature, and united him to himself in glory, power, and honour. He w^as formed by the power of the Holy Ghost for the salvation of all ; was made of a woman, and under the law, that he might redeem those who were under the law, that all who died in Adam, might live in him : he destroyed sin in his own flesh, and abrogated the precepts of the law by precepts of his own : he opened the eyes of our luiderstanding, which before were darkened, and made plain the way of salvation, enlightening us by his divine knowledge. To those who received him, he gave the liberty to become the sons of God. He washed and cleansed us by the baptism of water, and sanctified us by his grace through the gifts of the Holy Spirit; and, according to his promise, raised, exalted, and placed with himself in heaven, those who were buried with him in baptism. And loving his own which were in the world, he loved them unto the end, and underwent lor them the punishment due to our sins, giving him- L 74 NESTORIUS'S LITURGY. self to die for all wlioui death Lad dominion over ; whose servants we were, liaving by our sins subjected ourselves to him ; those he redeemed and saved by his most precious blood : he descended into hell, and loosed the bonds of devouring death. And because it was not fitting that the Captain of our salvation should be held there by death, he rose again the third day, and became the first fruits of them that slept, that he might be the first in all things; he ascended into heaven, and sat down at the right hand of thy majesty, O God. And he left to us a memorial of our salvation, even this mystery which we offer unto thee. For when the time drew near in which he was delivered up for the life of the world, after the Paschal Supper of the law of Moses, he took bread into his holy, spotless, and undefiled hands; he blessed, and brake it; he eat of it, and gave to his disciples, saying, Take eat ye all of this : this is my body which is broken for you, for the remission of sins. In like manner he mixed the cup with wine and water, and blessed it ; he drank of it, and gave it to his disciples, saying, Drink ye all of it : this is my blood of the New Testament which is shed for many for the remission of sins : do this in remembrance of me until my coming again ; for as oft as ye eat of this bread, and drink of this cup, ye do shew forth my death till ray coming again. Grant, therefore, that whoever shall come near with a true faith, and partake of them, they may, O Lord, be to him for the pardon of his offences, the remission of his sins, a lively hope of a resurrection from the dead, to a new life in the kingdom of heaven. People. And we will return praise, honour, thanksgiving, and adoration to thee, O invisible Father, and to thy glorious Son, and to thy living, holy, and life-giving Spirit, now, henceforth, and for evermore. He signs the mysteries. The Deacon says, Behold, with the eye of an enlightened understanding, and a pure obedient mind, the meekness, humility, and obedience of Clnist our Saviour. Let us look and see the only begotten Son of the Father led forth to his passion on the cross. Deacon. Let us pray : Peace be with us. The Priest says this prayer : O our Lord, and God, restrain our thoughts, that they wander not upon the vanities of this world. NESTORirs'.S LITURGY. 75 The Priest boiting doictt, sot/s this prayer tvith a loiv ruice : We, O Lord God, Almighty Father, have in renicnibrance this coniniand, and the salvation which was wrought for us : above all tilings, we believe and confess thee, O God the Father, and the eternal and onl\- begotten Sou of thy godhead, who is of thee, and con-substantial with thee ; his admirable purpose, which was effected ihrough our human nature, and applied to our salvation; his cross and passion; death and burial; his resurrec- tion the third day, and ascension into heaven ; the sitting down at thy right hand, and the second and glorious coming again of our Lord Jesus Christ; in which he shall judge both the (piick and the dead, and render to every man according to his works. We confess likewise the Holy Ghost, wlio is of the glorious substance of thy godhead, and with thee and thine only begotten Son worshipped and glorified. We offer to thee this lively, holy, acceptable, excellent, and unbloody sacrifice, for all thy creatures; and for thy holy, Catholic, and Apostolic Church, whicli is spread over the face of the whole earth ; that thou wilt preserve it in peace, free from scandal, without blemish, spot, wrinkle, or the like: for thou hast promised by thine only begotten Son our Lord Jesus Christ, that the gates of hell shall not prevail against it. And for all bishops, of whatever place or country, who x'ightly preach the word of sound faith. x4nd for all priests who execute their priestly office before thee in righteousness and true holiness. And for all deacons who keep the mystery of thy faith in a pure conscience. And for all conditions of thy pious and holy people, wheresoever they be. And for all who have know- ingly or ignorantly sinned, and offended against thee- And for thy sinful and unworthy servant, whom, through thy grace, thou hast thought worthy to offer this sacrifice unto thee. And for all who are praise- worthy, and adorn thy Church by works (»f righteousness And for all who bestow their charity on the poor. And for all faithful kings, and the establishment of their kingdom. And for all princes and potentates in the world. We pray and beseech thee, O Lord, to preserve them in thy fear, confirm them in thy truth, and subject all barbarous nations unto them. We beseech, O Lord, thy divine majesty, that thou wilt make wars to cease in all the world, and scatter those nations that delight therein, that we may live peaceably and quietly in all temperance 7(> NESTORIUS'S LITURGY. and fear of tliee. i\nd for the fruits of the earth, and the tempera- ture of the air, that the year may be crowned with thy goodness. And for this and all other countries, and those that dvA^ell in them, that thou wilt have mercy upon them, and bless, keep, and protect them, through thy tender mercy. And for all who travel by land or by water. And for all who are in bonds, distresses, persecutions, or oppressions for thy name's sake. And for all who are in banishment, tribulation, imprisoned in remote islands for a perpetual punishment, or condemned to hard slavery. And fur all our brethren who are in captivity. We beseech thee also, O Lord, to comfort and relieve all who are grieved with pain or sickness. And we commend unto thy mercy, O Lord, all our enemies, all who hate us, and all who imagine evil against us ; we commend them to thee not for judgment and vengeance, but for pity, salvation, and tlie remission of their sins; because thou wiliest that all should be converted to the knowledge of thy truth, and live For thou hast taught us by thy beloved Son Jesus Christ our Lord, that we should pray for our enemies, for those that hate us, and those that despitefully use us, and persecute us. People. Therefore, O Lord, whatsoever we have committed as mortal men, and thereby sinned against thee, remit, pardon, take away, and spare, O good God, who in mercy governest all things: that being at unity amongst ourselves, we may render to thee praise, honour, thanksgiving, and adoration, now, henceforth, and for evermore. Tlie Priest signs himself. And the Deacon says : Lilt up your eyes on high, and look with the eyes of your understanding. Intreat and beseech Christ our Saviour to perfect his spiritual grace in us ; and in your minds pray that his peace may be with us all. The Priest says this prayer : 0 Lord God, full of pity, compassion, and long-suffering; since 1 who am vile dust, a miserable sinner, poor and weak, guilty before thee, an alien, and a transgressor even from my mother's womb, have presumed to speak belbre thee. Have mercy upon me, O Lord, according to thy mercy ; bring me out of the sea of ray transgressions through thy pity, and out of the ocean of my NESTOEIUS'S LITURGY. 77 sins through thy loving kindness : thou, who art the strengthener and restorer of health, heal the ulcers of mine ini([uities, and the stripes of mine offences. Grant that 1 may open my mouth, and make me worthy to move my lips before thee. Grant that I may offer an atonement for my misdeeds, and that I may obtain remission of ray sins, the pardon of mine offences, and the blotting out of mine own blemishes, and those of all who like me liave offended against thee. Grant that I may ask of thee those things, which are proper for me to ask and thee to give : for thou hast an inexhaustible treasure which can never fail ; and at all times divers petitions are offered up to thee, and thine innumerable benefits accordingly bestowed. Be not angry with me, O thou who art good and gracious, because I cannot presume to say these things with confidence before thy majesty ; but accept me, that I may dare to do it, because thy great name is called upon on my behalf. Accept this sacrifice from my hands for thy l^eople, and the sheep of thy pasture ; so shall I give thanks to thy name, and pay my adoration to thy majesty, O Lord of all. The Priest hows dow)i, and says this prayer ^vith a low voice: O Lord, mighty God, with blessings and adorations we beseech thee to convert those who are gone out of the way, to give light to those who are in darkness, to strengthen the weak, to raise up tliose who are fallen, to confirm those who stand, and through thy tender mercies to grant to them those things which are useful and profitable ibr them. We likewise pray and beseech thee, O Lord, through this oblation, to be mindful of our forefathers, patriarchs, prophets, apostles, martyrs, confessors, teachers, bish- ops, priests, deacons, and all others who have been partners in our ministry, and are gone before us ; and all our brethren in Christ who are depai'ted this life in the true faith, whose names thou knowest ; and to remit, and pardon, through the petitions and intercessions of those who have pleased thee, all the sins and offences committed against thee: look down, and have mercy upon us, and all thy servants who approach thy altar; make us worthy to be partakers of the portion and inheritance of thy saints in light, and grant that during our pilgrimage in this world, we may live in perfect charity, and purity of thought, liaving a perfect knowledge of true faith in thee, and communicating of thy holy and tremendous mysteries ; that when we shall stand before the 78 NESTORIUS'S LITURGY. awful throne of thy majesty, we may not be confounded or condemned. And as thou hast made us worthy the ministry of thy holy and tremendous mysteries in this life, grant that in that which is to come we may be partakers of those good things which neither pass away, nor perish ; and that when thou shalt put an end to those things which we here behold as through a glass, darkly, we may then enjoy the holy of holies in heaven. We therefore, O Lord, thy vile, frail, and sinful servants, who were alienated from thee, but through thy great goodness made worthy to stand and administer before thee this tremendous, glorious, and excellent ministry, likewise implore thine adorable godhead, the renewer of all creatures, That the grace of thine Holy Spirit, O Lord, may come down, dwell, and rest upon this sacrifice which we offer unto thee, that it may sanctify and make it, viz., this bread, and this cup, tlie body and blood of our Lord Jesus Christ, changing and sanctify- ing them by thine Holy Spirit ; that the partaking of these holy mysteries may be to all who receive them the means of everlasting life, of a resurrection from the dead, the purifying of body and soul, the enlightening of the understanding, of confidence towards thee, and of eternal salvation, which thou hast promised us by Jesus Christ our Lord ; that we may be mutually joined together in love, by one band of charity and peace, and that we may be one body, and one spirit, as we are called in one hope of our calling. Nor let any one eat or drink of it to the condemnation of his body and soul ; nor let it be to any one, by reason of his sins, the cause of diseases or infirmity, because he eat of the bread, and drank of the ciip unworthily : but strengthen and comfort him in all things which are well pleasing unto thee, that so with a pure conscience we may be worthy to comnmnicate of the body and blood of thy Christ ; that when we shall be called to stand at thy awful and glorious tribunal, before the throne of thy majesty, we may find pity and favour, and may enjoy the gocd things to come, and which pass not away, with all those who have pleased thee from the beginning of the world, through the grace and mercy of thine only begotten Son ; to whom with thee, and thy living, holy, and life-giving Spirit, be glory, honour, power, and praise, now, henceforth, and for evermore. Here is a break in iJtis Liturgy, tvhich the Editor says is to he NESTORIUS.S LITURGY. 79 supplied from another Neslorian Liturgy, called the Liluryy of the Apostles. O Lord, lot thy quiet dwell amongst us, and tliy peace in our minds ; let our tongue shew forth thy truth ; let thy cross he the preserver of our souls ; for we make our mouths new harps, and sing with inflamed lips ; grant, O Lord, that with confidence through thee, we may pronounce hefore thee that pure and holy prayer, which thy life-giving mouth taught thy holy disciples, saying : When ye pray, say : Thus praying, giving thanks, say- ing, and answering ; Our Father, which art in heaven, &c. Here is another break, from this place till after the sacred Elements are distributed, to be supplied from the foremen- tioned Liturgy,. THE LITURGY OF SEVERUS, PATRIARCH OF ANTIOCH, IN THE LATTER END OF THE FIFTH, AND BEGINNING OF THE SIXTH CENTURY. Translated from the Latin Version, as published by Renaudotius amongst his other Versions ofikeSyriac Liturgies. Printed at Paris, 1716. Priest. Peace be with you. People. And with thy Spirit. Priest. Lift up your hearts. People. We lift them up unto the Lord. Priest. Let us give thanks unto God. People. It is meet and right so to do. The Priest bowing down : What thoughts can we conceive, or what power of speech can we attain to, whereby to render the glory which is due to thee, O King of kings, and God of all ! Who hast created the heavenly hosts, endued them with understanding, and made every intelli- gent being; who hast compounded man of what is visible and what is invisible, and made him capable of all excellency, even thy Divine image ; that there might be none of the works of thy hands which might not partake of thy grace ; that the very dust may become happy in the contemplation of thy glory, and be enriched with those good things which the angels enjoy : that we may confess and admire thee the Creator in all thy works, and with profound silence honour thee. Lifting up his voice : For troops of angels and archangels, ordained of old ; the thrones long since established, firm and immovable ; the powers, the principalities, the magisterial hosts, the highest dominions, the SEVERUS'S LITURGY. 81 spirits of lliejust, the cliurcli of the first-born written in lieaven, the many-eyed cherubim, tlie six-winged seraphim, tliose beings of most exalted knowledge : trembling before thine invisible and incomprehensible Deity, turning to one another, and contempla- ting the invisible and incomprehensible vision, praise thee, extol thee, lift up their voices, and say the hymn to the Father, Son, and Holy Spirit. People. Holy, holy, holy. The Priest bowing down : For who is able to shew forth thy power, and tell of all tliy praise ? Thou art indeed truly holy, God the Father, from whom all things derive their original ; and thy Son, wlio was begotten of thee, equal in wisdom, co-eternal, con-substantial, not born in time, but in the same degree of honour with God. Holy also is thy most holy, life-giving, and sanctifying Spirit, who proceeded from thee the Father, without beginning, from eternity. Where- fore all the heavenly hosts glorify thee, thine only begotten Son, and Holy Spirit, for thou art Trinity in Unity. But who is able to search out the depths of thy love towards mankind, who, after we had transgressed thy command, didst suffer God the Word thine only begotten Son, and the brightness of thy glory, to become the purchaser and disposer of our salvation } Who, according to thy good pleasure, and voluntary purpose, took upon himself the ransom for us, and was incarnate of the blessed Mother of God, and ever Virgin Mary, who was sanctified by the Holy Ghost : he was conceived, and born, and made in all things like unto us, of body, soul, and spirit : he took upon him the whole of man, and through his meritorious propitiation opened for us the way to heaven. The Priest lifting up his voice: Who has left us a memorial of his saving passion and cross, when he was about to heal our sins, and to make an oblation of himself for us to thee, O God and Father : he took bread into his hands, and lifting them up to heaven, he blessed +, sanctified -f, brake -f , and gave it to his disciples and apostles, saying; Take, eat, for this is my body which is broken and given for you, and for many, unto eternal life. People. Amen. M 82 SEVERUS'S LITURGY. Priest. In like manner after supper he took the cup, and mixing it witli wine and water •\-, he gave thanks +, and sanctified it +, and gave it to liis disciples and apostles, saying, Take, drink ye all ol" it : this is my blood of the New Testament which is shed for you, and for many, and given for the remission of sins. Do this in remembrance of me ; for as oft as ye eat of this bread, and drink ol this cup, ye shew forth my death. People. We celebrate, O Lord, the memorial of thy death. Priest. We therefore, O Lord Jesu, offer this unljloody sacrifice, and implore thy pity towards mankind, which induced thee to give thyself a sacrifice for us. We are mindful also of thy second, glorious, and dreadful appearance, wdien thou shall sit highly exalted upon thy awful throne, encompassed with thousand thousands of angels ; and a stream of fire shall break forth and miserably destroy the wicked : when all men shall give an account of their works, and there shall be no occasion for an accuser or an advocate, but the very works which they have done shall be made manifest, their own consciences accusing or else excusing them : when every man's work shall be tried by fire, and the wise and learned shall not be able to offer any thing in their defence ; but in that time of terror, fear and dread shall fall upon the rational part of the creation, and every mouth shall be stopped, and confusion seize the foolish and the ungodly ; their fathers and brethren shall give them no assistance, nor their pity and compassion avail them any thing : when vengeance, without mercy, shall overtake them who have not shewed mercy. In that day turn not thy face from us, nor give up thine inheritance to eternal torments. Make us not heirs of darkness where there is no light, nor alienate us from thy fellowship ; do not deny us, and say, I know you not ; set us not on the left hand with those who saw thee hungry, and fed thee not ; sick, and visited thee not : but acknowledge us, and number us with those who have done thy will. For these things thy people, thine inheritance, make their supplication to thee, and by thee to thy Father. The invocation of t]ie Holy Ghost. Priest. Have mercy upon me, O God, Father Almighty, and have respect to the groans and sighs of thy people ; but regard not, O Lord, the impurity of my lips, the foulness of my tongue, or the wickedness of my heart, but receive upon thy spiritual and SEVERUS'S LITURGY. 83 super-celestial altar this sacrifice for a sweet smelling savour, and send down from thine holy habitation the Paraclete, thy Spirit, the Lord, the giver of life, who spake in the law, the prophets, and apostles ; who is every where present, and fills all things ; who through his own power works sanctificalion in all who are worthy of it. Priest. Hear me, O Lord. People. Lord, have mercy upon us, three times. Priest. Send him down upon us, and upon these offerings, and sanctify them ; that this bread may be made the life-giving, heavenly, saving body, both of our souls and bodies, even the body of our Lord, our God, and Saviour Jesus Christ, for the remission of sins and everlasting life, to all those who partake of it; and the mixture in this cup, the blood of the New Testament, the life-giving, saving blood, even the blood of our Lord, our God, and King of all, Jesus Christ, for the remission of sins, and everlasting life to all those who partake of it. T]ie Priest goes on : O Lord, forasnuith as these gifts are consecrated through thy grace and power; grant unto all those who shall partake of them, that through their hardness, and impenitent heart, none may be denied access to these mysteries ; but that all may be converted and disposed according to thy good pleasure : for thou art he who dost make, turn, and order all things for good. Ingraft in our hearts the fear of thee, the hope of eternal life ; and we will return glory to thee, and thine only begotten Son. The Priest hotvivg down : Through the abundance of thy grace, O Lord, we are made worthy of this heavenly sacrament, and have a sure confidence, that whatever we ask of thee, thou wilt give it us. We beseech thee to be mindful of the Catholic Church, wheresoever dispersed, and to preserve it in good works, and the observance of thy com- mands. Be mindful, O Lord, of the orthodox bishops, priests, and deacons, especially those who are here present, and join in our prayers. Be mindful, O Lord, of me a sinner: grant that I may be sensible how great an honour it is to stand before thy holy altar ; and take from me whatever may seem pleasing to a weak and childish mind, lest it may be grievous to me at the 84 SEVERUS'S LITURGY. terrible day of accounts. Deliver me from every evil work, and destroy me iiot in mine iniquities ; be not angry with rae for ever, nor treasure up vengeance for me ; but shew me thy loving kind- ness ; and although I am unworthy of them, save me according to thy mercies, that I may glorify thee always unto my life's end- Lifting up liis voice : Preserve thy holy Church, which is spread from one end of the earth unto the other, in purity of doctrine ; that as it is the body of thy Christ, it may be united to its head. Purge our souls from all ungodliness and error, which has its rise from the devil. Drive far off all who work wickedness for reward, and blot out the stains which have been caused by heresy, that thy name may not be blasphemed among the Gentiles. Guard thy Church from the heresies which are already sprung up in it, and disperse them without its pale ; forget not the body of priests in thy Church, lest it be wickedly torn in pieces : but remember all the orthodox, and be mindful of thy promise, for we are brought very low. But help us, O God our Saviour, for the glory of thy name, for we will render thee glory and praise. The Priest bowing down : Remember, O Lord, all who have in any respect been beneficial to us, and recompence them with a plentiful reward : remember also, all who relieve the poor, who entertain strangers, who communicate to tlie necessities of the saints, and who offer liberally of their good fruits. Recompence them all in the day of thy just judgment. Remember likewise, O Lord, those who have this day presented their offerings, and those for whom they were presented, and those who intended to do the same. Lifting up h is voice : Be, O Lord, a comfort to the widows, and a refuge to the orphans; a support to the aged, and a guide to the youth; an helper to those who suffer injuries, and a deliverer to those who are vexed with evil spirits. Have mercy upon those who labour under pain or weakness ; release those who are any wise perse- cuted or oppressed. Make straight the crooked, and raise up them that fall ; sufier us not to sleep the sleep of sin, which leadeth to SEVEKUS'S LITURGY. 85 eternal death ; but cleanse us by tears and repentance, and we will give thee glory. The Priest bouing down : Remember, O Lord, all orthodox kings, and grant peace to the earth, and to all things therein, that we may lead a quiet and peaceable life, free from contention and trouble. Lifting up his voice : Give peace through thine excellent power to all faithful kings who love it, and to all orders of men who minister in, and oppose the enemies of, the kingdom of thy Christ; unite them, and make them as one family ; bring them to the fear of thee, and kindle in them a zeal for the true faith, that they may govern thy Churches in peace : for thou art a God who wiliest mercy ; and to thee be glory. The Priest boiciug down : Remember, O Lord, those who from the beginning of the world have been exemplary in thy sight, our forefathers, prophets, apostles, martyrs, confessors, John the Baptist, Stephen the deacon, the holy mother of God, and all pions and just men. Lifting up his voice : Grant, O Lord, that we may live as becomes the saints thy friends, and make us worthy the portion of those who have been initiated in thy divine mysteries. Impart to us that doctrine of the apostles, which affords a spiritual nourishment to those who receive it with faith ; for thou art the helper of the poor, and the relief of the needy, who dost dispense to thy ci'eatures the means of life, and by many ways effect their preservation : thou every day opcncst thine hand, which is sufficient for all ; and of thy goodness fillest all things living. Deliver us also, O Lord, from all evil, and from the slaughters common in this world; turn from all thy creatures wrath and punishment, and we will give thee glory, v^c. The Priest bowing down : Remember, O Lord, all bishops and pastors who have stood up in thy Church, and fed thy spiritual sheep with their doctrines, 86 SEVERUS'S LITURGY. converting those who had gone out of the way ; but more especially St. James the chief of bishops, and other holy fathers. Lifting up Jiis voice : O thou, who art the shepherd, and dispenser of divine know- ledge ; make glad, with the light of thy countenance, the wise messengers of glad tidings, the mysteries of the true faith, the bright stars that gave light to thy people sitting in darkness, the founders of churches, the interpreters of the divine law, and the guardians of the flock which was purchased by the blood of thine only begotten Son ; and presei-ve in holiness us who follow their steps, and emulate their sufferings. Pour on us a never failing stream of their doctrines, and make us worthy the vocation unto which we are called. Pi'eserve us from all heretical opinions, and from the pits and snares of those who fear not thee ; that in the last day, when sentence shall be pronounced, we may have our place assigned us in the company of our fathers, and be numbered amongst them, and we will give thee glory. « T7i€ Priest bowing doicn : Remember, O Lord, the priests, deacons, sub-deacons, readers, singers, expounders, confessors, monks, and those who have vowed perpetual virginity : give them courage, and a becoming modesty ; and remember all conditions of men who are departed in Christ, and for whom these oblations are offered. Lifting up his voice : Give rest, O Lord, to the bodies, souls, and spirits of all who from flesh and blood have made their way to thee the Lord of all flesh, in the bosom of Abraham, Isaac, and Jacob, in a paradise of pleasure, in a place of rest, in the tabernacle of thy saints, in the company of those who keep the most solemn feast, where life is perfect, free from trouble, and where they may enjoy the first fruits of those unspeakable good things which thou hast promised- make them worthy of a full enjojment of them, not imputing to them their sins, nor entering into judgment with thy servants ; for in thy sight no flesh can be justified. For our Lord and God Jesus Christ, thine only begotten Son, was the only person who was ever united to a body of flesh, and entirely subdued all the SEVERUS'S LITURGY. 87 sinful lusts thereof, so as to leave no room for them to take hold of him ; through whom we also hope, &c. The Priest bowing down : So direct, O Lord, and prepare us in this life for the meeting of thine only begotten Son, that when he shall come with his holy angels in the glory of thee his father, to gather together his saints ; we may not, through the fondness we have to our passions, or the burthen of our sins which we have committed, be let or hindered when his elect shall be taken up to meet him in the air. Grant that with them we also may sing the triumphal hymns, and with glory and praise say, Blessed is he that cometh in the name of the Lord ; that in this, as well as all other things, thy name may be praised and glorified, &c. The Priest breaks the bread, and signs it : Deaco7i. Again and again. Priest. O Lord Almighty, whose name is gi-eat : O Lord, who art the author of all things, even our thoughts ; who, when we were strangers to the covenants of thy promises, and aliens from the commonwealth of Israel, didst bring us to the knowledge of them ; and lead us, who were not worthy to knock at the door, into the inmost recesses of thy sanctuary, w^hich the very angels desire to look into : purify and sanctify our minds, and grant, that laying aside all worldly thoughts and the cares of this world, we may seek thy kingdom and thy righteousness ; and, as thou hast commanded us, with a pure heart, may repeat and say this prayer : Our Father, which art in heaven, 8fc. O Lord, who sufferest none to be tempted above that he is able, but with the temptation makest a way to escape, that he may bear it ; deliver us from all temptation, which it may be difficult to avoid, and from the works and spoils of the wicked one, through Christ Jesus our Lord; with whom glory be to thee, &c. Priest. Peace be with you. People. And with thee. Priest. O God, who hast so loved us, and given us the right of adoption of sons ; so that we should be called the sons of God, heirs of thee, O Father, and joint heirs with thy Christ : incline 88 SEVERUS'S LITURGY. thine ear, O Lord, and hear us, who bow down our heads to thee, and purify oiu- inward man, even as thine only begotten Son, whom we are about to receive, is pure. Let fornication, and all unclean thoughts, be far from us, in the name of God, who was born of a virgin. Let pride and high-mindedness be driven away by him who humbled himself; cowardice, by him who suffered in the flesh, and triumphed over the cross : let vain glory be mortified by him who was beaten and scourged, and turned not away his face from them who despitefully spit upon him : let the Lamb of God, who takes away the sins of the world, take from us all envy, manslaughter, dissension, and hatred : let anger and wrath be removed from us by him, who put to shame our enemy the devil at his crucifixion, and blotted out the hand writing of our iniquities. Take from us all earthly thoughts through him who has taken us up with himself into heaven, that being pure, we may communicate of this most pure sacrament ; and being thoroughly sanctified in body, soul, and spirit, we may render glory to thee, &c. Priest. Peace be with you. People. And with thy spirit. Priest. The blessing of the Lord be with you. Deacon. With fear and reverence. People. And with thee also. Priest. Holy things for holy persons. SOME FlIAGME NT S OF THE GOTHIC, OR GOTHICO-GALLICAN MISSAL; COIJ,F,CTKI) FUOM SEVERAL GOTHICO-GALLICAN OFFICES. Pithlished from an old manuscript in the Queen of Sweden' s library, by Mabiltoii, ut I'aria, KiM. This Missal teas used in Spain, and in thoae Churches of Oallin that wo-r under the Gorernment oj the Oolhs. TJie Sunday Mass: Office 79. pp. -297, 298. Hear, 0 Lord, the prayers of those that offer to thee ; receive their votv's, and forgive their sins: and througli the intercession of thy saints, grant refreshment in the region of the living to those that are dear to us, and are asleep in Christ. It is meet and right, just and right, that we should always, here, and every where give thanks unto thee, holy Lord, Almighty Father, eternal God : who in thy goodness art our Father, whilst in thy power thou continuest our Lord : for those whom nature had made servants, thou didst vouchsafe to adopt thy sons : and whom their earthly generation had overwhelmed in death, the heavenly regeneration hath raised to life : for all the angels praise thee, O Almighty God. After t/ie Sancfus, or the hymn that begins^ Holy, holy, holy, Sfc. Thou art truly holy, truly our Lord God, blessed in the highest : through whom we humbly beseech thee, that thou wilt graciously behold this oblation, which we offer to thee for the faith, stability, and concord of the holy Catholic Church, for purification from wickedness, and remission of sins ; and that in beholding thou mayest bless it, and in blessing sanctify if, througli thy holy and blessed Son Jesus Christ our Lord, who the evening before. N 90 FRAGMENTS. Tlie Mass for the day called ilie chair of St. Peter. Ojffice 20. pp. 227, 228. We therefore observing these his commandments, offer unto thee the holy gift of our salvation. Beseeching thee, that thou wouldst vouchsafe to send thy Holy Spirit upon these solemn mysteries, that they may become to us a true eucharist in the name of thee, and of thy Son, and of thy Holy Spirit, that they may confer eternal life and an everlasting kingdom on us, who are going to eat and drink of them in the transformation of the body and blood of our Lord Jesus Christ, thine only begotten Son. The Mass on the Eve of the Epiphany. Office \Q. p. 207. So descend upon this oblation, that it may be a medicine of health to the living, and give refreshment to the departed. The Mass for the day called the chair of St. Peter. Office 20. p. 228. Being taught by a divine master, and formed by a divine institution, we are bold to say, Our Father, &c. SOME FRAGMENTS OF THE ANCIENT GALLICAN MISSAL, WHICH WAS USED IN ALL THE CHURCHES OF GAUL AND BRITAIN, BEFORE THE GOTHS CONQUERED ANY PARTS OF THE ROMAN EMPIRE; AND CONTINUED TO BE USED IN SOME PARTS OF GAUL AND BRITAIN FOR SEVERAL AGES AFTER I'liblishcd also by Mabillon, from the same manuscript, and at the same time and place uith the former. The Mass for the Advent of our Lord Jesus Christ. Office 5. pp. 334, 335. It is truly meet and right tliat we should always, here, and every where give thanks unto thee, holy Lord, Almighty Father, eternal God, whose property is rather to forgive than to punish sins, &c. After the Sanctus, or the hymn that begins, Holy, holy, holy, 8fc. Thou art truly holy, truly blessed, O Lord God, the Father Almighty, the salvation of them that believe, and the Redeemer of all in Christ ; through whom we pray and beseech thee, that thou wouldst vouchsafe to receive, bless, and sanctify this oblation that it may be grateful and acceptable ; which we offer unto thee for the peace of thy Church ; for the purity of thy priests, and all thy ministers ; for the state of this place, and of all that dwell therein ; for the desires of all that stand before thee, for the commemoration of the saints, and for the repose of the dead ; through the same our Ijord, who the evening before he vouchsafed to suffer for the salvation of us, and of all men. We beseech thee, Almighty God, let thy lioly Word descend u])on these gifts which we offer to thee ; let the inestimable Spirit of thy glory descend ; let the gift of thy ancient loving- 92 FRAGMENTS. kindness descend, that this oblation may be made a spiritual sacrifice, accepted by tliee for a sweet smelling savour : also, that thy unconquerable hand may keep us through the blood of Christ. Being afraid of ourselves, by reason of the error of our con- sciences, and ashamed through the remembrance of our sins, O Almighty God ; we judge ourselves unworthy to invoke thy hol}'^ name, that we should dare to say the prayer which thou hast commanded us to say : nevertheless, because thou permittest it ; therefore we say, Our Father, &c. The Collect after the Lord's Prayer. Deliver us from all evil, O Almighty eternal God : and because thou only hast the power of granting it, grant that this solemn sacrifice may sanctify our hearts whilst it is believed, and blot out our sins when it is received ; through our Lord Jesus Christ. SOME FRAGMENTS OF THE MOZARABIC, OR MIXED ARABIC MISSAL, AS PUBLISHED BY MABILLON IN THE OFFICES FOR ADVENT AND CHRISTMAS, IN HIS APPENDIX TO THE ANCIENT GALLICAN AND GOTHIC MISSALS. IT7iic7i Mozarablc Liturgy teas anciently tised in Africa, and aftencards in Spain, from the time it was conquered by the Moors, about the year of our Lord 714, till about the year 1080. Out of the Office /or Advent, p. 447. Let the Priest, joining his hands, how down, and say, I will go in unto the altar of God. Let the chorus answer. To the God who rejoices my youth. Let the Presbyter lay his hand upon the cup, and say. Hearken unto the Lord. Let the chorus anstver. We do hearken unto the Lord. Let the Presbyter say, Lift up your hearts. Let the chorus answer. We lift them up unto the Lord. Let the Presbyter, howiiig himself, and joining his hands, say, Let us give worthy praises, and worthy thanks, unto our God, and Lord Jesus Christ, who is in heaven. And when he says, Let us give tlianks ; let the Priest lift up his hands on high : and let the chorus say, It is meet and right so to do. Afterwards, let the Presbyter say : THE ILLATION. It is meet and right that we should give thanks to thee, holy Lord, eternal Father, Almighty God, through Jesus Christ thy Son our Lord, whom John thy faithful friend preceded in his birth : he went before him in the desert of the wilderness : he went before him in baptizing : preparing also the way of judg- ment, and of the Redeemer: he called sinners together to repentance ; and gaining people to their Saviour, he baptized in 94 FRAGMENTS. Jordan those that confessed their sins, not conferring full grace by the renewing of mercy, but admonishing them to wait for the presence of the most pious Saviour : he did not himself remit the sins of those who came to him, but promised remission of sins hereafter to those who should believe ; that going down into the waters of repentance, they might hope to receive pardon from him who, they heard, was to come filled with the gift of truth and grace. Therefore Christ is baptized of him with the visible element, and the invisible Spirit : they are led by obedience to mercy ; by the son of the barren, to the Son of the virgin ; by John the great man, to Christ the God-man. Whom with the Father and the Holy Ghost, angels .and archangels, thrones, dominions, and powers worship, saying thus : Let the chorus answer : Holy, holy, holy, Lord God of Sabaoth ; heaven and earth are filled with the glory of thy majesty ; hosannah to the Son of David ; hosannah in the highest. Blessed is he that cometh in the name of the Lord ; hosannah in the highest. Let the Presbyter say after the Sanctus : Our Lord Jesus Christ, thy Sou, is truly holy and glorious; we believe him to have been made flesh for the salvation of mankind; and now we look for his future coming to judgment in the glory of brightness with all the saints ; he is the Lord, and the eternal Redeemer. 77^6";/ let the Priest say this prayer ivith a loio voice, joining his hands, and borving before the altar : O Jesus, the good High Priest, come, come and be in the midst of us, as thou wast in the midst of thy disciples; sancti+fy this oblation, + that it being sanctified, + we may receive it by tlie hands of thy holy angel, O holy Lord, and eternal Redeemer. Our Lord Jesus Christ, in that night in which he was betrayed, took bread, and giving thanks, he bles+sed, and brake it ; and gave it to his disciples, saying. Take, and cat : this is my body which shall be delivered for you. Here let the body be elevated. Do this as oft as ye eat it in remembrance + of me. Likewise also the cup, after he had supped, saying, This + is the cup ol" the New Testament in my blood, which shall be shed for you, FRAGMENTS. 95 and for many, for the remission of sins. Here the cup covered with the Jiiiola shall be elevated. Do this as oft as ye drink it in remembrance -\- of me. And when he conies to those words. In remembrance of me, Let the Priest upon all days, except festivals, speak icith a loud voice. Let him also do the same tchen he says, In brightness from tlie heavens. And let the chorus each time answer. Amen. As often as ye shall eat this bread and drink this cup, ye shall shew the Lord's death till he shall come in brightness -f- from the heavens. Let the chorus answer, Amen. Out of the Office for Christmas, p. 457. Let the Priest say after Pridie : that is after the words of Institution. We, O Lord, observing these thy gifts and precepts, lay upon thine altar the sacrifices of bread and wine, beseeching the most profound goodness of thy mercy, that the holy and undivided Trinity may sanctify these hosts by the same Spirit, through which uncon-upt virginity conceived thee in the flesh ; that when it has been received by us, not with less fear than veneration, whatsoever dwells in us contrary to the good of the soul, may die ; and whatsoever dies, may never revive again. Let the Presbyter say before the Lord^s Prayer : What the way shewed, that we should follow ; what the life taught, that we should speak ; what the truth appointed, that we should hold ; let us with trembling of heart proclaim it from the earth to thee, O highest Father. Our Father, &c. Out of the Office for Advent, p. 45L Holy things for holy persons ; and may the reception of the body and blood of our Lord Jesus Christ procure pardon to us that take it, and drink it, and repose to the faithful departed. THE ROMAN MISSAL, As Printed at Rome, 1047. Versicle. The liOrd be with you. "^ Answer. And with thy spirit. Versicle. Lift up your hearts. Anstver. We lift them up unto the Lord. Versicle. Let us give thanks to our Lord God. Answer. It is meet and right so to do. It is truly meet and right, just and profitable to our souls, that we should at all times, and in all places, give thanks unto thee, O Lord, holy Father, Almighty everlasting God, through Christ our Lord ; through whom the angels praise thy majesty, the dominions adore thee, the powers tremble before thee; the heavens, and the hosts of heaven, with the blessed seraphim, together glorify thee with united shouts of joy. With whom we beseech thee to command also our voices to be admitted, with humble submission, saying, Holy, holy, holy. Lord God of Sabaoth, heaven and earth are full of thy glory ; hosannah in the highest : blessed is he that cometh in the name of the Lord; hosannah in the highest. THE CANON OF THE MASS. The Priest extending and joining his hands and lifting up his eyes to heaven^ and immediately casting them dmvn again, bowing very low before the altar, and laying his hands upon it says : Therefore, most merciful Father, we humbly pray and beseech thee, through Jesus Christ ihy Son our Lord ; he kisses the altar, to accept and bless. He joins his hands, and makes the THE ROMAN MISSAL. 97 si{/n of the crofm thrice over the oblations ; these -f gifts, those -\- offerings, tliese + lioly unspotted sacrilices; He stretches- out his Jiands, a /nl proceeds : whicli, in the first place, we offer unto tliee for thy holy Catholic Church, that thou wouldst be pleased to grant her peace, to preserve her, to unite her, and to govern her throughout the whole \Aorld ; together with thy servant A" our pope, and N. our bishop ; as also with all the orthodox and true professors of the Catholic and Apostolic faith. THE COMMEMORATION FOR THE LIVING. Be mindful, O Lord, of thy servants and handmaids N. and X. He joins his hands, and jirays a little wJ die for those tvhotii he intends to pray for ; then stretclring oat his hands, he proceeds. And of all those who are here present, whose faith is known to thee, and whose devotion is observed by thee, for whom we offer, or who themselves offer to thee this sacrifice of praise lor them- selves, and for all theirs, for the ieuernplion of their souls, for the hope of their heal'th and salvation, and who pay their vows nn.to thee, tjie eternal, living, and true God. Infra actionem. Communicating and honouring the memory, in the first place, of the glorious ever Virgin Mary, mother of God, and our Lord .Tesus Christ ; as also of thy blessed apostles and martyrs, Peter - and Paul, Andrew, James, John, Thomas, James, Philip, Bar- tholomew, Matthew, Simon, and Thaddaeus ; Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Laurentius, Chrysogonus, John and Paul, Cosmas and Damian, and of all thy saints; through whose merits and prayers grant that in all things we may be defended by the help oi thy protection. He joins his hands. Through the same Christ our Lord. Amen. Holding his hands extended over the oblations, he says. Therefore, O Lord, we beseech thee graciously to accept this oblation of our bounden service, and of thy whole family ; dispose our days in thy peace, and command us to be delivered from eternal damnation, and to be numbered in the congregation of thine elect. He joins his hands. Through Christ our Lord. Amen. o 98 THE ROMAN MISSAL. Whicli oblalion do thou, O God, we beseech thee, vouchsafe to render in all respects, He signs thrice over the ohlations, bles+sed, appro-}-ved, efFec+tual, reasonable, and acceptable; He signs once over the host, and once over the cup ; that it may be made unto us the bo+dy and blo+od of thy most beloved Son our Lord Jesu Christ. Who the day before he suffered, He takes the host; took bread into his holy and venerable hands ; He lifts uj) his eyes to heaven : and lifting up his eyes to heaven to thee his God and Father Almighty ; giving thanks to thee. He signs over the host; he bles+sed it, bi-ake it, and gave it to his disciples, saying, Take, and eat ye all of this. •- Holding the host with both his hands between his fore fingers and thumbs, he pronounces the ivords of consecration distinctly , secretly, and reverently : FOR THIS IS MY BODY. Having pronounced the words of consecration, he imme- diately kneels down and adores the consecrated host; rises, shews it to the people, lays it again upon the corporal, adores it again ; and does not disjoin his thumbs and fore fingers, except when the host is to be handled, till the time of washing his fingers. Tlien uncovering the cup, he says. In like manner after he had supped. He takes the cup with both his hands : taking also this glorious cup into his holy and venerable hands ; giving thanks likewise unto thee. Holding the Clip in his left hand, ivitJi his right he signs over it, he bles+sed it, and gave it to his disciples, saying, Take, and drink ye all of it. He pronounces the words of consecration secretly over the cup, holding it a little elevated. FOR THIS IS THE CUP OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH: WHICH SHALL BE SHED FOR YOU AND FOR MANY FOR THE REMISSION OF SINS. THE ROMAN MISSAL. 99 Having pronounced the words of consecration, he sets doivn the cup upon the corporal, and saijing secretly ; As often as ye shall do these things, ye shall do them in remembrance of me. He kneels down, and adores it ; rises, she7vs it to the people ; sets it down, covers it, and adores it again. Then disjoining his hands, he sags, Wherefore, O Lord, we thy servants, and also thy holy people, having in remembrance both the blessed passion of the same thy Son Christ our Lord, as also his resurrection from the dead, and likewise his triumphant ascension into the heavens : offer unto thy glorious majesty of thine own gifts and presents. He Joins his hands, and signs thrice over the host and cup together, a pure X host, an holy x host, an immaculate x host, He signs once over the host, and once over the cup; the holy x bread of eternal life, and the cup x of everlasting salvation. Extending his hands, he proceeds: Upon uhich vouchsafe to look with a propitious and serene countenance, and accept them as thou wert pleased graciously to accept the gilts of thy righteous servant Abel, the sacrifice of our patriarch Abraham, and the holy sacrifice, the immaculate host^ which thy high priest Melchizedeck offered to thee. Bowing very low. Joining his hands, and laying them upon the altar, he says, We humbly beseech thee, O Almighty God, command these things to be carried by the hands of thy holy angel unto thy high altar, in the presence of thy divine majesty ; that as many of us as, He kisses the altar, by this participation of the altar, shall receive the most sacred, He Joins his hands, and signs once over the host, and once over the cup, bo x dy and bio x od of thy Son, He signs himself, may be replenished with all heavenly benedic- tion and grace, through the same Christ our Lord. Amen. THE COM3IEMORATION FOR THE DEAD. Remember also, O Lord, thy servants and handmaids X. and iV. who are gone before us with the sign of faith, and sleep in the sleep of peace. He Joins his hands, and prays a little while for those departed whom he intends to pray for ; then stretching 100 THE ROMAN MISSAL. out his hands, lie proceeds: Grant, we beseech thee, O Lord, to them, and to all that rest in Christ, a place of refreshment, light, and peace. He joins his hands, and boics his head. Through the same Christ, our Lord. Amen. He strikes his breast with his right hand, and lifting up his voice a, little, says. And to us sinners, thy servants, who trust in the multitude of thy mercies, vouchsafe to grant some part and society with thy holy apostles and martyrs ; with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Csecilia, Anastasia, and wdth all thy saints ; into whose company do thou admit us, we beseech thee ; not weighing our merits, but pardoning our offences. He joins his hands. Through Christ our Lord. By whom, O Lord, thou dost always create all these good things ; He signs thrice over the host and cup together, saying, Thou dost sane x tify, quick x en, ble x ss, and bestow them upon us. He uncovers the cup, kneels down, takes the sacrament in his right hand, holding the cup in his left: with the host he signs thrice over the cup from one side to the other, saying, Through x him, with x him, and in x him ; He signs twice between the cup and his breast ; to thee, O God, the Father x Almighty, in the unity of the Holy x Ghost, Elevating the cup a little with the host, he says. Be all honour and glory. He lays doivn the host, covers the cup, kneels down, rises, and says, For ever and ever. Answer. Amen. Let us pray. Being instructed by wholesome precepts, and ordered by divine institution, we presume to say ; He extends his hands. Our Father, which art in heaven ; hallowed be thy name : thy kingdom come : thy will be done in earth as it is in heaven : give us this day our daily bread : and forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation. Answer: But deliver us from evil. The Priest says with a low I'oice, Amen. THE ROMAN MISSAL. 101 Then he takes the paten between his fore finger and middle finger, and says, Deliver us, we beseech thee, O Lord, from all evils, past, present, and to come : and through the intercession of the blessed and glorious ever Virgin Mary, mother of God, and of thy blessed apostles, Peter, Paul, and Andrew, and all the saints; He signs himself from the forehead to the breast with the paten ^ and kisses it, gi*aciously give peace in our days; that through the sssistance of thy mercy we may be always free from sin, and secure from all trouble. He sets down the paten with the host, unforers the cup, kneels down, rises, takes the host, breaks it in ■ the middle over the cup, saying. Through the same our Lord Jesus Christ thy Son. That piece which is in his right hand, h( lays upon the paten. Then of that part ivhich remains in his left hand, he breaks off a small piece, saying. Who liveth and reigneth with thee in the unity of the Holy Ghost God. The other middle piece with his left hand he lays upon the paten, and in his right holding the sitiall piece over the cup, and the cup in his left, he says, World without end. Answer. Amen. With the small piece he signs thrice over the cup, saying, The peace X of the Lord be x always with x you. Answer. And with thy spirit. He puts the small piece into the cup, saying secretly : May this commixtion and consecration of the body and blood of our Lord Jesus Christ be to us that receive it for eternal life. Amen. He covers the cup, kneels down, rises, and bowing to the sacrament with his hands joined, and striking his breast thrice, he says, O Lamb of God, who takest away the sins of the world, have mercy upon us. O Lamb of God, who takest away the sins of the world, have mercy upon us. 102 THE ROMAN MISSAL. O Lamb of God, who takest away the sins of the world, grant us peace. In Masses for the dead, it is not said, Have mercy upon us ; but instead thereof, grant them rest; and at the third repetition is added, Eternal. Then joining his hands over the altar, and bowing down, he says the following prayers ; O Lord Jesus Christ, who saidst unto Ihy apostles, My peace I leave with you, my peace 1 give unto you ; look not on my sins, but on the faith of thy Church; and vouchsafe, according to thy good pleasure, to grant her peace and union : who livest and reignest God, world without end. Amen. If the pax or peace is to be given, he kisses the altar, and giving the pax, he says, Peace be with thee. Answer. And with thy spirit. In Masses for the dead the pax is not given^ and the foregoing prayer is omitted. 0 Lord Jesus Christ, thou Son of the living God, who accord- ing to the will of the Father, through the co-operation of the Holy Ghost, hast given life to the world by thy death ; deliver ' me by this thy most sacred body and blood from all my iniquities, and from all manner of evil ; make me always obedient to thy ,i commandments, and suffer me not to be ever separated from thee: who with the same God the Father, and the Holy Ghost, livest and reignesl God, world without end. Amen. Grant, O Lord Jesus Christ, that the participation of thy body, which unworthy I presume to receive, may not be to my judg- ment and condemnation ; but may it, through thy mercy, be available to the cure and safeguard of my soul and body : who with God the Father, in the unity of the Holy Ghost, livest and reignest God, world without end. Amen. He kneels down, rises, and says : 1 will take the heavenly bread, and call upon the name of the Lord. Then boiving a little, he takes both pieces of the host bettveen the thumb and fore finger of his left hand, and the paten between the same fore finger and his middle finger, and stri- THK ROMAN MISSAL. 103 king his breast with his right handy elevating his voice a little^ he says thrice humbly and devoutly. Lord, I am not worthy that thou shouldst come under my roof, but speak the word only, and my soul shall be healed. Then signing himself with his right hand with the host upon the paten, he says, The body of our Lord Jesus Christ preserve my soul unto everlasting life. Amen. He takes reverently both pieces of the host, joins his hands, and, pauses a little while to meditate upon the most holy sacrament. Tlien he uncovers the cup, kneels down, picks up the crumbs if there be any, tvipes the paten over the cup, saying at the same time : What shall I render unto the Lord for all his benefits towards me ? I will take the cup of salvation, and call upon the name of the Lord. I will praise the Lord, and so shall I be safe from mine enemies. He takes the cup in his right hand, and signing himself with it, says : The blood of our Lord Jesus Christ preserve my soul unto everlasting life. Amen. He takes all ihe blood, with the small piece that was put into it: which tiavincf taken, if there are any to be poptmunicated, lie communicatea *f*oni. THE FORM AND MANNER OF CONSECRATING AND ADMINISTERING THE HOLY COMMUNION, ACCORDING TO THE LITURGY OF KING EDWARD THE SIXTH, CALLED, THE BOOK OF COMMON PRAYER, AND ADMINIS- TRATION OF THE SACRAMENTS, AND OTHER RITES AND CEREMONIES OF THE CHURCH, AFTER THE USE OF THE CHURCH OF ENGLAND, Prhiti'd at London, June the I6ik. Anno Pom. 1549. Then shall the minister take so much bread and wine, as shall suffice for the persons appointed to receive the holy communion, laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that purpose. And putting the ivine into the chalice, or else in some fair or cotnenient cup prepared for that use, (if the chalice will not serve) putting thereto a litle pure and clean water: and setting both the bread and tvine upon the altar : then the Priest shall say. The Lord be with you. Answer. And with thy spirit. Priest. Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks to our Lord God. Answer. It is meet and right so to do. The Priest. It is very meet and right, and our bounden duty, that we should at all times, and in all places, give thanks to thee, O Lord, Holy Father, Almighty everlasting God. THK COMMUNION OFFICE. 105 Here shall follow the proper preface according to the tbue (if there he any specialli/ appointed) or else imuiediateltj shall follow. Therefore with angels and archangels, and with all the holy company of" heaven: we laud and magnify thy glorious name, evermore praising thee, and saying : Holy, holy, holy, Lord God of hosts: heaven and earth are full of thy glory : hosannah in the highest. Blessed is he that cometh in the name of the Lord : glory to thee, O Lord, in the highest. This the Clerks shall also sing. When the Clerks have done singiiig, then shall the Priest, or • Deacon, tui'n himself to the people and say, Let us pray for the whole state of Christ's Church. Tlien the Priest taming himself to the altar, shall say or sing, plainly and distinctly, this prayer follouing. Almighty and ever-living God, which by thy holy apostle hast taught us to make prayers and supplications, and to give thanlcs for all men ; we humbly beseech thee most mercifully to receive these our prayers, which we offer unto thy Divine Majesty, beseeching thee to inspire continually the universal Church, with the spirit of truth, unity, and concord ; and grant that all they that do confess thy holy name, may agree in the truth of thy holy word, and live in unity and godly love. Specially we beseech thee to save and defend thy servant Edward our King, that under him we may be godly and quietly governed : and grant unto his whole council, and to all that be put in authority under him, that they may truly and indifferently minister justice, to the punish- ment of wickedness and vice, and to the maintenance of God's true religion and virtue. Give grace, O heavenly Father, to all bishops, pastors, and curates, that they may both by their life and doctrine set forth thy true and lively word, and rightly and duly administer thy holy sacraments. And to all thy people give thy heavenly gi'ace ; that with meek heart and due leverence, they may hear and receive thy holy word, truly serving thee in holi- ness and righteous all the days of their life. And we most hum- bly beseech thee of thy goodness, O Lord, to comfort and succour all them, which in this life be in trouble, sorrow, need, sickness, p 106 THE COMMUNION OFFICF:. or any other adversity. And especially we commend unto thy merciful goodness this congregation, which is here assembled in thy name to celebrate tlie commemoration of the most glorious death of tliy Son : and here we give unto thee most high praise and hearty thanks, for the wonderful grace and virtue, declared in all thy saints, from the beginning of the world : and chiefly in the glorious and most blessed Virgin Mary, mother of thy Son Jesus Christ our Lord and God, and in thy holy patriarchs, pro- phets, apostles, and martyrs, whose examples, O Lord, and sted- fastness in thy faith, and keeping thy holy commandments, grant us to follow. We conmiend unto thy mercy, O Lord, all other thy servants, which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace. Grant unto them, we beseech thee, thy mercy, and everlasting peace ; and that at the day of the general resurrection, we, and all they which be of the mystical body of thy Son, may altogether be set on his right hand, and hear that his most joyful voice: Come unto me, O ye that be blessed of my Father, and possess the kingdom which is prepared for you, from the beginning of the world. Grant this O Father, for Jesus Christ's sake, our only Mediator and Advocate. O God, heavenly Father, which of thy tender mercy didst give thine only Son Jesu Christ, to suffer death upon the cross, for our redemption, who made there, by his one oblation once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and did institute, and in his holy gos- pel command us, to celebrate a perpetual memory of that his pre- cious death, until his coming again : hear us, O merciflil Father, we beseech thee : and with thy Holy Spirit and Word vouchsafe, to ble+ss and sanc+tify these thy gifts and creatures of bread and wine, tliat they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ. [Here the Priest must take the bread into his hands.] Who in the same night that he was betrayed, took bread ; and when he had blessed and given thanks, he bi'ake it and gave it to his disciples, saying. Take, eat, this is my body which is given for you : do this in remem- brance of me. [Here the Priest shall take the cup into his hands.] Like- wise after supper he took the cup ; and when he had given thanks, he gave it to them, saying. Drink ye all of this, for this is my THE COMMUNION OFFICE. 107 blood of the New Testament, which is shed for you, and for many, for the remission of sins : do this, as oft as ye drink it, in remem- brance of me. These Words before rehearsed, are to be said, turning still to the altar, ivithout any elevation, or shewing the sacrament to the people. Wherefore, O Lord, and heavenly Father, according to the institution of thy dearly beloved Son our Saviour Jesu Christ, we thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make : having in remembrance his blessed passion, mighty resurrection, and glorious ascension, ren- dering unto thee most hearty thanks for the innumerable benefits procured unto us by the same, entirely desiring thy fatherly good- ness mercifully to accept this our sacrifice of praise and thanks- giving, most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remii^sion of our sins, and all other benefits of his passion. And here we offer and pre- sent unto thee, 0 Lord, ourselves, our souls, and bodies, lo be a reasonable, holy, and lively sacrifice unto thee : humbly beseech- ing thee, that whosoever shall be partakers of this holy commu- nion, may worthily receive the most precious body and blood of thy Son Jesus Christ, and be fulfilled with thy grace and heavenly benediction, and made one body with thy Son Jesu Christ, that he may dwell in them, and they in him. And although we be unworthy, through our manifold sins, to offer unto thee any sacri- fice, yet we beseech thee to accept this our bounden duty and service, and command these our prayers and supplications, by the ministry of thy holy angels, to be brought up into thy holy tabernacle before the sight of thy Divine Majesty, not weighing our merits, but pardoning our offences, through Christ our Lord. By whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, 0 Father Almighty, world without end. Amen. Let us pray. As our Saviour Christ has commanded and taught us, wo are bold to say : Our Father, which art in heaven ; hallowed b<' thv nauic ; thv 108 THE COMMUNION OFFICE. kingdom coine ; tliy will be done in earth, as it is in heaven ; give us this day our daily bread ; and forgive us our trespasses, as we forgive them that trespass against us; and lead us not into temptation. The Answer. But deliver us from evil. Amen. Then shall the Priest say : The peace of the Ijord be alway with you. The Clerks. And with thy Spirit The Priest. Chkist our Paschal Lamb, is offered up for us, once for all, when he bore our sins on his body on the cross, for he is the very Lamb of God, that taketh away the sins of the world ; wherefore let us keep a joyftil and holy feast with the Lord. Here the Priest shall turn himself' towards those that come to the Holy Communion, and shall say : You that do truly and earnestly repent you of your sins, to Almighty God, and be in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways, draw near and take this holy sacrament to your comfort ; make your hum- ble confession to Almighty God, and to his holy Church, here gathered together in his name, meekly kneeling upon your knees. Then shall this general confession be made, in the name of all those that are minded to receive the Holy Communion, either by one of them, or else by one of the Ministers, or by the j Priest himself, all kneeling humbly upon their knees. Almighty God, Father of our Lord Jesus Christ, maker of all things, judge of all men, we acknowledge and bewail our mani- fold sins and ^^ ickedness, which we from time to time most griev- ously have committed, by thought, word, and deed against thy Divine Majesty, provoking most jusll}' thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings ; the remembrance of them is grievous unto us ; the burthen of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father, for thy Son our Lord Jesus Christ's sake, forgive us all that is past, and grant that we THE COMMUNION OFFICE. 109 may ever liercaftev serve aud please thee in newness of life, to the honour and glory of thy name, through Jesus Christ our Lord. Amen. Then the Priest stands up, and turning himself to the people, says thus : Almighty God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them, which with hearty repeutancc and true faith turn to him : have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life ; through Jesus Christ our Lord. Amen. Then shall the Priest also say: Hear what comfortable words our Saviour Christ saith to all that truly turn to liim. Come unto me all that travel, and be heavy laden, and I shall refresh you. So God loved the world, that he gave his only be- gotten Son, to the end that all that believe in him should not perish, but have life everlasting. Hear also what St. Paul saith : This is a true saying, and worthy of all men to be received, that J esus Christ came into this world to save sinners. Hear also what Saint John saith : If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the propitiation for our sins. Then shall the Priest, turning himself to God''s board, kneel down, and say, in the name of all them that shall receive the communion, this prayer following : We do not presume to come to this thy table, O merciful Lord trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up tlie crumbs under thy table, but thou art the same Lord, whose propertv is always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood in these holy mysteries, that we may continually dwell in him and he in us, that our sinful bodies may be made clean by his body and our souls washed through his most precious blood. Amen. 110 THE COMMUNION OFFICE. Then shall the Priest Jirst receive the communion in both kinds himself, and next deliver it to other ministers, if any be there present, (that they may be ready to help the chief minister ) and after to the people. And when he delivereth the sacrament of the body of Christ, he shall say to every one these words : The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul unto everlasting life. And the minister delivering the sacrament of the blood, and giving every one to drink once and no more, shall say : The blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. A COMMUNION OFFICE, TAKEN PARTLY FROM PRIMITIVK LITURGIES, AND TARTLY FROM THE FIRST ENGLISH REFORMED COMMON PRAYER-BOOK. Printed at London, 1718. T/ien fihall the Priest take so much bread and wine, as shall suffice for the persons appointed to receive the holy commu- nion ; laying the bread in the paten, or in some other decent thing prepared for that purpose ; and putting the nine into the chalice, or else into some fair and convenient cup prepared for that use, putting thereto, in the view of the people, a little pure and clean water : and then setting both the bread and the cup upon the altar, he shall tnrn to the people, and say : Let us pray : Then the Priest shall turn to the altar, and standing humhly before it, he shall say the Collect following : O Almighty God, who hast created us, and placed us in this ministry by the power of thy Holy Spirit ; may it please thee, O Lord, as we are ministers of the New Testament, and dis- pensers of thy holy mysteries, to receive us who are approaching thy holy altar, according to the multitude of thy mercies, that we may be worthy to offer unto thee this reasonable and unbloody sacrifice for our sins, and the sins of the people. Receive it, O God, as a sweet smelling savour, and send down the grace of thy Holy Spirit upon us. And as thou didst accept this worship and service from thy holy apostles ; so of thy goodness, O Lord, vouchsafe to receive these offerings from the hands of us sinners, that being made worthy to minister at thy holy altar without blame, we may have the reward of good and faithful servants at 112 THE NEW COMMUNION OFFICE. that great and terrible day of account and just retribution ; through our Lord Jesus Christ thy Son, wlio, with thee and the Holy Ghost, livetli and reignelh ever one God, world without end. Amen. Then shall the Priest turn himself to the people, and say. The Lord be with you. Answer. And with thy spirit. Priest. Lift up your hearts. Answer, s We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. Then shall the Priest turn himself to the altar, and say. It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father,* Almighty, Everlasting God. Here shall follow the proper Preface according to the time, if there he any specially appointed ; or else immediately shall follotv ; Therefore with angels and archangels, and with all the com- pany of heaven, we laud and magnify thy glorious name, ever- more praising thee, and saying. Here the people shall join with the Priest, and say, Holy, holy, holy, Lord God of hosts ; heaven and earth are full of thy glory; hosannah in the highest: blessed is he that cometh in the name of the Lord: glory be to thee, O Lord most high. Amen. Immediately after, the Priest shall say. Holiness is thy nature and thy gift, O eternal King; holy is thine only begotten Son our Lord Jesus Christ, by whom thou * These words " Holy Father." must he omitted on Trinity Sunday. THE NEW COMMUNION OFFICE. 1 13 hast made the worlds ; holy is thine ever-blessed Spirit, who searcheth all things, even the depths of thine infinite perfection. Holy art thou, almighty and merciful God ; thou createdst man in thine own image, broughtest him into paradise, and didst place him in a state of dignity and pleasure : and when he had lost his happiness by transgressing thy command, thou of thy goodness didst not abandon and despise him. Thy providence was still continued, thy law was given to revive the sense of his duty, thy prophets were commissioned to reclaim and instruct him. And when the fulness of time was come, thou didst send thine only begotten Son to satisfy thy justice, to strengthen our nature, and renew thine image within us : for these glorious ends thine eternal Word came down from heaven, was incarnate by the Holy Ghost, born of the blessed virgin, conversed with mankind, and directed his life and miracles to our salvation : and when his hour was come to offer the propitiatory sacrifice upon the cross; when he, who had no sin himself, mercifully undertook to suffer death for our sins, in the same night that he was betrayed he [here the Priest is to take the paten into his hands] took bread ; and when he had given thanks, [and here to break the bread [he brake it, and gave it to his disciples, saying, Take, eat, [and here to lay his hand upon all the bread] THIS IS MY BO xDY, which is given for you ; do this in remembrance of me. Here the people shall answer, Amen. TTien shall the Priest say, Likewise after supper [here he is to take the cup into his hands] he took the cup ; and when he had given thanks, he gave it to them, saying. Drink ye all of this, for [and here to lay his hand upon every vessel, be it chalice or jiayon, in which there is any wine and water to be consecrated] THIS IS MY BLO XOD of the New Testament, which is shed for you and for many for the remission of sins; do this, as oft as ye shall drink it in remembrance of me. Here the people shall answer, Amen. 11-1 THE NE"\V COMMUNION OFFICE. Then shaU the Priest say, Wherefore, having in remembrance his passion, death, and resurrection from the dead ; his ascension into heaven, and second coming wdth glory and great power to judge the quick and the dead, and to render to every man according to his works ; we offer to thee, our King and our God, according to his holy institution, this bread and this cup; giving thanks to thee through him, that thou hast vouchsafed us the honour to stand before thee, and to sacrifice unto thee. And we beseech thee to look favourably on these thy gifts, which are here set before thee, I O thou self-sufficient God : and do thou accept them to the honour of thy Christ; and send dov^ n thine Holy Spirit, the witness of the passion of our Lord Jesus, upon this sacrifice, that he may make this [here the priest shall lay his hand upon the bread] bread the body of thy Christ, and this [and here upon every vessel, be it chalice orjiagon, in which there is any wine and wate?-] cup the blood of thy Chiist; that they who are partakeis thereof, may be confirmed in godliness, may obtain remission of their sins, may be delivered from the devil and his snares, may be replenished with the Holy Ghost, may be made worthy of thy Christ, and may obtain everlasting life, thou, O Lord Almighty, being reconciled unto them, through the merits and mediation oi thy Son our Saviour Jesus Christ; who, with thee and the holy Ghost, liveth and reigneth ever one God, world without end. Amen. , Almighty and ever-living God, who by thy holy apostle hast taught us to make prayers and supplications, and to give thanks for all men; we humbly beseech thee most mercifully to accept these our oblations, and to receive these our prayers, which w^e offer unto thy divine majesty, beseeching lliee to inspire con- tinually the u)uversal Church with the Spirit of truth, unity, and concord ; and grant, that all ihey that do confess thy holy name, may agree in the truth o( thy holy word, and live in unity and godly love. Give grace, O heavenly Father, to all bishops and curates, that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy sacraments. We beseech thee also to save and defend all christian kings, princes, and governors; and e.'-pecially thy THE NEW COMMUNION OFFICE. 115 servant our king, that under him we may be godly and quietly governed : and grant unto his whole council, and to all that are put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. And to all thy people give thy heavenly grace, that with meek heart and due reverence they may hear and receive thy holy Word, truly serving thee in holiness and righteousness all the days of their life. And we commend especially unto thy merciful goodness this congregation, which is here assembled in thy name to cele- brate the commemoration of tlie most glorious death of thy Son. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour all them, who in this transitor}- life are in trouble, sorrow, need, sickness, or any other adversity ; [* especi- ally those for lohom our ftrayers are desired.] And here we do give unto thee most high praise and liearty thanks, for the wonderful grace and virtue declared in all thy saints, from the beginning o!" the world ; and particularly in the glorious and ever blessed Virgin Mary, mother of thy Son .Jesus Christ our Lord and God ; and in the holy patriarclis, proiDJiets, apostles, martyrs, and confessors ; whose examples, O Lord, and stedfastness in thy faith, and keeping thy lioly commandments, grant us to follow. We commend unto thy mercy, O Lord, all thy servants, who are departed hence from us with the sign of faith, and now do rest in the sleep of peace : grant unto them, we beseech thee, thy mercy and everlasting peace ; and that at the day of the general resur- rection, we and all they who are of the mystical body of thy Son, may all together be set on his right hand, and hear that his most joyful voice : Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Grant this, O Father, for Jesus Christ's sake, our only mediator and advo- cate. Amen. Tlien the Priest shall say the Lord's prayer, the people repeat iifg after him every petition. Our Father, which art in heaven ; hallowed be thy name : thy kingdom come : thy will be done in earth, as it is in heaven : give us this day our daily bread ; and forgive us our trespasses, as we forgive them that trespass against us : and lead us not into * This is to be said w?ien any desire the prayers of tlie (.ongregation. 116 THE NEW COMMUNION OFFICE. temptation ; but deliver us from evil : for thine is the kingdom, and the power, and the glory, for ever and ever. Amen. Then shall the Priest turn to the people^ and say. The peace of the Lord be always with you. Answer. And with thy spirit. Priest. Christ, our Paschal Lamb, is offered up for us, once for all, when he bare our sins in his body upon the cross ; for he is the very Lamb of God, that taketh away the sins of the world : wherefore let us keep a joyful and holy feast unto the Lord. Then the Priest shall say to all those that come to receive the holy communion : Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways ; draw near with faith, and take this holy sacrament to your comfort, and make your humble confession to Almighty God, meekly kneeling upon your knees. Then shall this general confession he made hy the Priest and People, both he and they kneeling humbly upon their knees with their faces towards the altar, and saying : Almighty God, Father of our Lord Jesus Christ, maker of all things, judge of all men ; we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, against thy Divine Majesty, provoking most justly thy wrath and indig- nation against us. We do earnestly repent, and are heartily S3rry for these our misdoings ; the remembrance of them is grievous unto us ; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father ; for thy Son our Lord Jesus Christ's sake, forgive us all that is past ; and grant, that we may ever hereafter serve and please thee in newness of life, to the honour and glory of thy name, thi'ough Jesus Christ our Lord. Amen. Then shall the Priest for the Bishop, being present) stand THK NEW COMMUNION OFFICE. 117 up, and turning himself In the people, pronounce this absolution. Almighty God, our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them, that with hearty repentance and true iaith turn unto him ; have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord. Amen. Tlien shall the Priest also say, Hear what comfortable words our Saviour Christ saith unto all that truly turn to him. Come unto me, all that travel, and are heavy laden, and I will refresh vou. Matt. xi. 28. God so loved the world, that he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life. John iii. 16. Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners. 1 Tim. i. 15. Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. 1 John ii. I, 2. Then the Priest shall say to the People, Let us pray. Then shall the Priest, turning himself to the altar, kneel down, and say in the name of all them that shall receive the communion, this prayer follotc in g : We do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy table ; but thou art the same Lord, whose property is I always to have mercy. Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our 118 THPJ NEW COMMUNION OFFICE. souls washed llirongh his most precious blood, and that we may evermore dwell in him, and he in us. Amen. Then shall the Bishop, {f he he present, or else the Priest that officiateth, kneel down and receive the communion in both kinds himself, and then proceed to deliver the same to other Bishops, Priests, and Deacons, in like manner, if any be there present ; and after that to the People also in order into their hands, all meekly kneeling. And when he delivereth the sacrament of the body of Christ to any one, he shall say, ^ The body of om* Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen. And the Priest or Deacon that delivereth the sacrament of the blood of Christ to any one, shall say, The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall say, Amen. ST. JUSTIN MARTYR'S ACCOUNT OF THE MANNER OF CELEBRATING THE EUCHARIST IN HIS DAYS, THAT IS, ABOUT FIFTY YEARS AFTER THE DEATH OF ST JOHN THE APOSTLE, BEGINNING AT THE EIGHTY-FIFTH CHAPTER OF HIS FIRST APOLOGY. Ai translated and published by Mr. Reeves, excepting one or two passages, London, 1709. 85. After tlie believer is baptized, and so incorporated or made one with us, we lead him to the congregation of the brethren, as we call them, and then with great fervency pour out our souls in common prayers, both for ourselves, for the person baptized, and for all others all the world over; that having embraced the truth, our conversation might be as becometh the gospel, and that we be found doers of the word, and so at length be saved with an everlasting salvation. Prayers being over, we salute each other with a kiss : after this, bread and a cup of water,* and mixed wine, are brought to the president or bishop, which he takes, and offers up praise and glory through the name of his Son and the Holy Spirit; and this thanksgiving to God for vouchsafing us worthy of these his creitures, is a prayer of more than ordinary length. When the bishop has finished the prayers and the eucharistic service, all the people present conclude with an audible voice, saying. Amen. Now amen in the Hebrew tongue is, so be it. The eucharistical office being thus performed by the bishop, and concluded with the acclamations of all the people, those we call deacons distribute to every one present to partake • By mixed wine, Justin ineims wine so mixed with water, as it was com- monly drank in those hot countries: to which nevertlielcss they added water in the sight of the people, that they might be assured they had not pure, but niixed wine. 120 ST. JUSTIN martyr's ACCOUNT. of this eucharistical bread, and * wine, and water, and then they carry it to the absent. 86. This food we call the eucharist, of which none are allowed to be partakers but such only as are true believers, and have been baptized in the laver of regeneration for the remission of sins, and live according to Christ's precepts ; for we do not take this as common bread and common drink : but as Jesus Christ our Saviour was made flesh by the Logos of God, and had real flesh and blood for our salvation, so are we taught that this food, which the very same Logos blessed by prayer and thanksgiving, is turned into the nourishment and substance of our flesh and blood, and is the flesh and blood of the incarnate Jesus. For the apostles in their commentaries called the gospels, have left this command upon record, That Jesus took bread, a?id when he had given thanks, he said, Do this in commemoration of me, for this is my body : and in like manner he took the cup, and when he had given thanks, he said. This is my blood, and delivered it to them only. And this very solemnity too the evil spirits have introduced in the mysteries of Mithra ; for you do, or may know, that when any one is initiated into this religion, bread and a cup of water, with a certain form of words, are made use of in the sacrifice. After this sacrament is over, we remind each other of the obligations to his duty, and the rich relieve the poor, and upon such charitable accounts we visit some or other every day. 87. And in every eucharistical sacrifice we bless the Maker of all things through his Son Jesus Christ, and through the Holy Spirit: and upon the day called Sunday, all that live either in city or country meet together in the same place, where the writings of the apostles and prophets are read, as much as time will give leave : when the reader has done, the bishop makes a sermon to the people, and animates them to the practice of such lovely precepts : at the conclusion of this discourse, we all rise up together and pray ; and prayers being over, as 1 now said, * Here, what Justin before called water and mixture, or mixed wine, he plainly calls wine and water. Which clearly explains what he before meant by rjpdfia, or mixed wine, about which the author of " No Reason," &,c. has made so much difficulty, pretending that it is unintelligible. ST. JUSTIN martyr's ACCOUNT. 121 there is bread, and wine, and water, offered, and the bishop, as before, sends up prayers and tlianksgivings, with all the fervency he is able, and the people conclude all with the joyful acclamation ot Amen. Then the consecrated elements are distributed to, and partaken of by all that are present, and sent to the absent by the hands of the deacons. THE FIFTPI MYSTAGOGICAL CATECHISM OF ST. CYRIL OF JERUSALEM, ON THE CATHOLIC EPISTLE OF ST. PETER:* THEREFORE CASTING AWAY ALL UNCLEANNESS, AND ALL DECEIT, AND EVIL SPEAKING, &c. 1. You have, by the gi-ace of God, been sufficiently informed in the foregoing discourses concerning Baptism, Chrism, and the participation of the body and blood of Christ : but it is now requisite we proceed to what remains ; this day putting an end to that which is necessary to your spiritual edification. You saw the deacon holding water to the bishop and to the presbyters which stood about the altar. Did he do this for the washing away the filth of the body ? By no means : for we are not wont to come into the church with dirty bodies: but that washing is a sign that you ought to be cleansed fi'om all your sins and iniquities. Forasmuch as the hands denote our actions, to wash them signifies the cleanness and purity of our works. Have you not heard the blessed David going to handle the holy mysteries, and saying, / will ivash my hands in innocency, O Lord, and so will I compass thine altar? ^^ Therefore to wash the hands, is a token that we should be clean from sin. 2. Then the deacon calls out, Embrace and kiss ye one another. Do not thou esteem this as such a kiss which common friends give to one another when they meet in a public place : for it is not a kiss of that sort. This reconciles the souls to each other, and promises a forgetfulness of all evil turns. Therefore this kiss is a sign of the reconciliation of minds, and of blotting out the memory of all injuries. Therefore Christ said. If thou bring thy gift to the altar, and there rememberest that thy brother have ought against thee, leave there thy gift be/ore the altar, and go thy way ; first be reconciled to thy brother, and * 1 Pet. ii. I . t Psalm, xxii. 6. THE FIFTH MYSTAGOGICAL CATECHISM, 123 then come and offer thy yift. * Therefore this kiss is a recon- ciliation, and for that reason holy, as the blessed Paul speaks, saying, Salute ye one another with an holy kiss.f And Peter says, tvith a kiss of charity. X 3. Then the priest calls out. Lift np your hearts. For truly at that tremendous hour we ought to have the heart lifted up to God, and not set upon the earth and worldly affairs. By the force of these words, the priest requires all, that in this hour they lay aside all the concerns of this life and their domestic cares, and have their hearts in heaven with the lover of mankind. Then you answer: We lift them up unto the Lord, acknow- ledging that you assent to what he requires. But let no one stay here and say with his mouth. We lift them up unto the Lord, whilst he lets his mind rove upon the things of this life. We ought indeed always to think upon God; but if this cannot be done by reason of the infirmity of human nature, it is in an especial manner to be endeavoured at this hour. 4. Then the priest says. Let us give thanks unto the Lord, We ought certainly to give thanks that he has called us unworthy to so great a grace ; that he has reconciled us to himself being his enemies, and has given us the spirit of adoption. Then you say. It is right and meet so to do. For when we give thanks unto God, we do a work that is right and meet: but he doing not what is barely right, but what is above right, has done great benefits for us, and vouchsafed us such excellent gifts. 5. Then we make mention of heaven and earth, and the sea ; of the sun and moon, and the stars, and of every creature rational and iiTational, visible and invisible ; of angels, archangels, poten- tates, dominions, principalities, powers, and cherubim covering their faces, as though we should say that of David ; Magnify the Lord tcith me. Then we make mention of those seraphim which Isaiah, being in the Spirit, saw standing about the tlirone of God : And with two wings they cover their face, and with two their feet, but with the other two they Jiy, and say. Holy, holy, holy. Lord God of Sabaoth. || For we therefore sing this seraphical divine soug, that in our hymns we communicate with the heavenly host: and thus sanctifying ourselves with such spiritual hymns, we beseech God, the lover of men, to send his Malt. V. 23. t 1 Cor. xvi. 20. + 1 Pet. v. 11. || fsa. vi. 2. 124 THE FIFTH MYSTAGOGICAL CATECHISM. Holy Spirit upon the gifts lying before him, that he may make the bread the body of Christ, and the cup the blood of Christ: for that on which the Holy Ghost descends, is sanctified and changed. 6. But then when we have finished the spiritual sacrifice, the unbloody worship in that propitiatory sacrifice, we pray to God for the common peace of the Church, for the tranquillity of the w^orld, for kings, for the armies, and those that fight with them, for the sick and afflicted ; and, in a word, we pray to thee for all that need assistance, and offer this sacrifice unto thee. Then we also make mention of those who are at rest before us : first the patriarchs, prophets, apostles, martyrs, that God through their prayers and supplications would receive our prayers : then we pray for the deceased fathers and bishops : lastly, for all those that once lived with us, and are now departed ; believing it to be a great benefit unto their souls for whom prayer is made, whilst the holy and tremendous sacrifice lies before us. 7. Which I will show you by an example. For I know that many say, What signifies it to a soul to be mentioned in our prayers, whether it went out of the world with sins or without? For if any king should send into banishment those which have offended him, but afterwards some of their friends making a crown, should offer it to him in behalf of tliose who are thus punished ; would he not be disposed to remit their punishment ? In like manner we offering prayers for the dead, although they were sinners, do not make a crown, but offer Christ, who was slain for our sins, that we may render him, who is the lover of men, gracious and propitious both to them and ourselves. 8. Then we say that prayer which our Saviour delivered to his domestic disciples ; with a pure conscience calling God our Father, and saying. Our Father which art in heaven."^ O the great love of God to mankind ! to those \y\\Q have revolted from him, and were fallen into the gi-eatest evils, he so far forgot their wickedness, and granted them such a participation of his grace, as to be called their Father : Our Father lohich art in heaven. For the heavens are what bear the image of the heavenly, where God dwells and ii-alks. f J). Hallowed he thy name. The name of God is holy by * Matt. vi. 9. and Luke xi 2. f 2 Cor. vi. 16. THE FIFTH MYSTAGOGICAL CATECHISM. 125 nature, whether we say it or not. But because his name is sometimes profaned by sinners, as it is written: For the name of God is blasphemed among the Gentiles, through you; * we pray that the name of God may be sanctified in us ; not that it should begin to be what it is not, but that it may be esteemed holy by us when we are sanctified, and do things worthy of sanctification. 10. TJiy kingdom come. It belongs to a pure soul to say with boldness. Thy kingdom come. For he that hears St. Paul, saying. Let not sin therefore reign in your mortal body, f and cleanses himself in thought, word and deed, will say to God, Thy kingdom come. 11. TJiy will be done in earth as it is in heaven. The divine and blessed angels do the will of God as David says, Bless the Lord, all ye angels of his, ye that excel in virtue, doing his will-X Therefore this is as if you should jiray, saying, As thy will is performed by the angels, so let it be perlbrmed by me on earth, O Lord. 12. Give us this day our super-substantial bread. This common bread is not super-substantial ; but that holy bread is called super-substantial, because it confirms the substance of the soul. This bread goes down into the belly, from thence to be cast into the draught, but it is distributed through thy whole person for the benefit of body and soul : but this day is said for every day ; as St. Paul says, ivhilst it is called to day. \\ 13 And forgive us our trespasses, as we forgive them that trespass against us. For we have many sins, and offend both in word and thought, and do many things worthy of condemnation. And, if we say ice have no sin, we deceive ourselves,^ as John" says. We therefore make a covenant Avith God, when we ask to have our trespasses forgiven us as we forgive our neighbours. Therefore considering how much we receive for so very little, let us not delay nor prolong the time to forgive one another's offences. The trespasses that are committed against us, are little, light, and easy to be forgiven ; but those which are com- mitted by you against God, arc very great, and to be forgiven only through his own great love to mankind. Take heed there- fore, that by thy not forgiving the small and light trespasses of * Rom. ii. 24. f Roin. vi. 12. + Psalm ciii. 20. II Hub, iii. 13. § 1 Ji>liw i- 8. 126 THE FIFTH MYSTAGOGICAL CATECHISM. thy brother agaiust thee, thou hinder God from forgiving thy giievous trespasses against himself. 14. And lead us not into temptation, O Lord. Does the Lord teach us here to pray, that we be not tempted at all ? How then comes it to be said in another place, that the man who is not tempted, is not proved ? And again. My brethren, count it all joy when ye fall into divers temptations. * But perhaps to enter into temptation, is to be overwhelmed in the temptation : for that seems to be a temptation which, like a torrent, is difficult to be passed over. Those therefore who are not overwhelmed by the torrent of temptations, like excellent swimmers, pass safely through them, and are never destroyed by them. But they that are not such, entering into the temptation, are overwhelmed. For example : Judas entering into the temptation of covetousness, overcame it not, but was overwhelmed by it, and suffocated both body and soul. Peter entered into the temptation of denying Christ, but stoutly swimming through, was delivered from the temptation, Hear again in another place a whole choir of saints, giving thanks for their deliverance from evil. Thou, O Lord, hast proved us: thou also hast tried us like as silver is tried: thou hrottghtest us into the snare, and laidest trouble upon our loins : thou broughtest men over our head : we went through fire and ivater, and thou broughtest us into a place of refresh- ment, t You see them speaking boldly of their passage through, and not staying. And thou broughtest us out, say they, into a place of refreshment. That they came into a place of refresh- ment, is, that they were delivered out of temptation. 15. But deliver us from the evil one. If the words Lead us not into temptation, signified, Let us not be tempted at all, he would not also have added, Deliver us from the evil one. But the evil one is our adversary the devil, from whom we desire to be delivered. Then when the prayer is ended, thou sayest. Amen : sealing with Amen, which signifies. So be it, all that is contained in this prayer which we have been taught of God. 16. After these things, the Priest says. Holy things for holy persons : the oblations lying on the altar are holy, receiving the descent of the Holy Ghost : ye also are holy, being also sanctified by the Holy Ghost. Then you answer : There is one holy, one Lord Jesus Christ. There is truly one holy, holy by nature : but • James i. 2. t Psalm Ixvi. 10, THE FIFTH MYSTAGOGICAL CATECHISM. 127 we are also holy, but not by nature, but by participation, by exercise and by prayer. 17. Then thou heardest him sing with divine melody, exhort- ing you to the participation of the divine mysteries, and saying, O taste and see how gracious the Lord is. * Are you exhorted to this, that you should judge of it by your corporeal palate ? By no means, but by a most sure and certain faith : for those that taste are not called to taste of bread and wine, but of the anti- type or perfect representative of the body and blood of Christ. 18. Drawing near therefore, do not come with your hands wide open, neither with your fingers separated one from another, but making your left hand a support for your right hand, which is going to receive so great a king ; and keeping your hand hollow, so receive the body of Christ, saying, Amen. Then diligently sanctifying your eyes with the touch of the holy body, take it, being careful that you drop nothing of it : for whatever you lose of it, it is like losing a piece of one of your own members. For tell me, if any one should give thee branches of gold, wouldst not thou hold them very carefully, keeping them so as nothing should be lost, and so thou sustain damage ? Therefore oughtest not thou to be much more carefiil to preserve this, which is more precious than gold or jewels, that nothing of it fall down ? 19. Then after thou hast communicated of the body of Christ, draw near and take the cup of his blood ; not reaching out your hands, but bowing down, and in a posture of worship and adora- tion, saying. Amen. Mayest thou be also sanctified with the blood of Jesus Christ which thou receivest: and whilst the moisture is still on your lips, wipe them with your hands, and therewith sanctify your eyes, your forehead, and other members. Lastly, waiting for the prayer of dismission, give thanks to God, who has vouchsafed to deem thee worthy such great mysteries. Hold fast these traditions, and keep yourselves void of offence, and do not cut yourselves off from communion ; neither through the corruption of sin deprive yourselves of these holy and heavenly mysteries. And the God of peace perfectly sanctify you : and may both your soul and spirit be preserved unto the appearance of our Lord Jesus Christ. To whom with the Father and Holy Spirit be all glory, honour, and power, now and ever, world without end. Amen, * Psalm xxxiv, 3. DISSERTATION CONCEENING THE PRECEDING LITURGIES In my discourse* concerning the necessary use of tradition to understand the holy scripture, I mentioned the Liturgies of St. James, St. Mark, St. Clement, St. Basil, St. Chrysostom, St. Ambrose, Pope Gelasius, together with the Gothick and Gallican Missals, and promised to publish them in our own language : and have now, I trust, performed that promise. 1 must confess, I had not then seen the Liturgies of Ambrose and Gelasius, neither the Gothick or Gallican Missals : however, it being my purpose to seek only the truth, and to follow it and teach it wherever I could find it ; and being convinced that Antiquity, Universality, and Consent, joined with the authority of the holy scriptures, were the best evidence of all christian truths, and that the most ancient Liturgies of all churches were the best testimony of that Universality and Consent ; I determined to publish in our own tongue all those Liturgies, which might be evidences of this Universality and Consent, as far as they concerned the ministra- tion of the holy communion, or that which the Greeks call the Anaphora or oblation, and the Latins the Canon Missae, or rule for celebrating the Eucharist. But when I came to set about this work according to my promise, I found that the Ambrosian and Gelasian Liturgies, at least what Pamelius and Thomasius have published under those names, differed not, in this part which I proposed to publish, from the present Roman Missal or Mass * § XXX., xxxiii. A DISSKUTATION &C. 1"29 book : and llieiclbre contented nivself to publish tliat Canon according to tlie present form used in the church of Jlonio. And when I came to examine the ancient Gothiclc and (iallican Liturgies as publislied by MabiHon, I found there was no com- plete Liturgy now extant as used in these churches, but only some fragments of the communion service dispersed here and there in several ofTices for Sundays and Saints' days ; so many of which fragments I have liere collected, as may be sufficient to sliew that they agreed with the other Liturgies in the matter now in dispute. Finding also, in the same book of Mabillon, some fragments of the Mozarabick or ancient African and Spanish Liturgy ; I have added also such of those fragments, as I thought sufficient to let the reader see, that they differed not from other churches in these controverted points. I have also added several other Liturgies, amongst which is the first Liturgy of King Edward VL, more than I promised, of which I purpose to speak more particularly hereafter. And having by these Liturgies proved what was universally observed by all churches, 1 have subjoined the account given by Justin Martyr, concerning the manner of celebrating the Eucharist in his days, within fifty years after the death of St. John ; and whilst many of the imme- diate disciples of the apostles were still living. Also one of the Mystagogical Catechisms of St. Cyril, bishop of Jerusalem, written about twenty-five years after the Council of Nice; which are good evidences of the antiquity of these controverted points. For Justin Martyr plainly testifies concerning the mixing water with the sacramental wine, and St. Cyril testifies concerning prayer for the dead, the inv^ocation, and oblation. So that St. Justin and St. Cyril testify concerning the antiquity of these things, and the Liturgies shew the Universality and Consent : and all toge- ther are a full testimony, that we have Antiquity, Universality, and Consent, for all the points for which we contend. But I have not published the discourses of these two fathers upon tliis subject, for want of other testimonies of primo-primitive antiquity, but because these two are the only fathers who lived before the Council of Nice, or were contemporary with that council, that have been any thing particular concerning the manner of cele- brating the Eucharist : what the other fathers have said concerning that matter, being only occasional, and not in any set discourse on that subject. s 130 A DISSERTATION CONCERNING For, as the learned Mr. Johnson has judiciously observed,* " That thougli the fathers treated freely and apertly in their homilies or sermons to the Catechumens, as well as the faithful, on the other heads of christian faith ; yet the doctrine of the sacraments, especially the Eucharist, they reserved for them only, whom tliey thought fit to receive them. The reasons they had for the concealment of these mysteries, were, in some, to shew the great esteem tliey had of them, and which they by this means endeavoured to imprint upon all that were admitted to the know- ledge and enjoyment of them ; and at the same time, to guard, and if possible secure these holy institutions from the flouts and objections of Jews and Heathen, and of all whom they thought too light and frothy, to be entrusted with things so very weighty and serious, and yet of so peculiar a nature, that there was nothing in the world that could be compared unto them : for they justly believed that the sacraments were consecrated by the Holy Ghost, and that therefore a divine power went along with them, which was reason enough why they should set the highest value upon them, and desire that others should do so too ; and yet they knew the visible signs of these sacraments to be beggarly elements, things in their own nature very cheap and common ; and they might without the gifts of prophecy easily foresee, that the enemies of Christianity would always be ringing in the ears of all that were well affected to Christianity, (as Deists and Quakers are perpetually labouring to persuade our people) that there can be no such effects of water, bread, and wine, as the Priests of the christian church would have them believe : and there is one thing particular to the Eucharist, which made it I more liable to the scoffs of anti-christian spirits, than any other ' part of our religion ; which is that the bread and wine were believed to be the very body and blood of Christ ; no wonder if they were much upon the reserve in this point ; since all must be - sensible, that nothing in the christian theology could have afforded more agreeable entertainment to the drolls and buffoons of the age ; for whatsoever is most extraordinary, and elevated above the condition of other things, which seem to be of the same \ sort, lies most exposed to profane wit and mirth ; when that '' which gives it its worth and excellency, can only be believed, * Unbloody Sacrifice, vol. 1„ p. 231. THE PRECEDING LITURGIES. 131 and not seen : and no doubt but Tevtullian spoke the sense of all the learned fathers of his own, and of the succeeding times, in those observable words, 'There is nothing does so much liarden the minds of men, as the simplicity of the divine ministrations, which is seen in the outward action ; and the magnificence, as to their efficacy, which is promised to us.'* If the ancient church had liad no other notion of the Eucharist, than that which now prevails among too many ; that it is only a refreshing of our memory, and a symbol of love, or a foederal right ; I can see no occasion why they should set such a guard about it, and use such a solicitous caution against exposing it to the eyes and ears of the profaners The Heathen philosophers and the Jewish Rabbies could scarce sink it lower than the Arminians and Socinians have done of late : and the candid Pliny gives us as gentleman- like an account of it, in his letter to Trajan the emperor, as some that go for christian divines in these latter ages. I am sensible, that the ancient fathers have been damned for Priest-craft, upon the score of their drawing a veil before the christian mysteries ; for it is by our sciolists represented as popery, to hide mysteries from the eyes of others. But now, I am apt to think, that if tlie Papists affected only to conceal their sacraments from the sight and knowledge of bigoted Jews, Turks, or Heathens, who were ready to profane, or however to loathe and despise them ; no man that has a due regard for those holy institutions would think them culpable upon this account. The fault of the ruling part of the church of Rome, is not that they keep their own people from the sight or knowledge of their sacraments ; for this they do not ; but that they use a great deal of art and severity, in restraining their laity from looking into the bible and other books, by which they might be informed of the eiTors of that church, in things relating to tlie sacrament and other heads of Christianity. The primitive church not only permitted, but exhorted the laity to read the scriptures ; and took care to instruct and train up all the people in the knowledge of the Eucharist, and all other saving doctrines of Christianity ; and withheld their mysteries from none, but such as they had good reason to believe, would scorn and deride, rather than believe or make a proper use of them. The Catechumens were a sort of people in a middle state, candidates or probationers * Tci till, (le Bapt. mox ab initio. 132 A DISSERTATION CONCERNING only for christiai)ity ; and as soon as the governors of the church were satisfied, that they were fixed, and settled in the belief of the general doctrines of the gospel, such as were frequently read totheui out of scripture, and explained in the sermons or homilies of the pastors ; they wei*e at their own request baptized, and so forthwith let into all tlie mysteries of religion ; and I wish with all my heart, that they who make the bread and wine to be mere symbols, empty of all divine grace, may not pour contempt on this doctrine of the Eucharist, as it was received in the primitive church ; and thereby give us a fresh proof that the ancients were obliged in common prudence, to conceal the nature of this mys- tery, from all that were not initiated ; and so at the same time justify the ancient fathers, and condemn themselves. For if they who would now be thought best to understand Christianity, and despise the ancients, as men that were not such critics in lan- guages as themselves, shall reject those notions of the Eucharist as vain and groundless, which the fathers with good reason thought, they learned from our Saviour and his apostles ; how much more may it be supposed that they would do the same, who had been born and bred Jews and Heathens; and that were blinded with violent prejudice against Christianity itself? However, that awe and reverence with which the ancients treated the holy Eucharist, and the care they took that their converts should do so too, is an unexceptionable proof, that they looked upon it as the most holy and venerable institution of the christian church, as a spiritual mystery, not to be divulged to any, till they had given sufficient proof of their integrity." I have transcribed this long paragraph from this learned author's excellent and most judicious book concerning the Eucharist, (which book 1 wish every one, but especially the clergy of the establislied chinch, would carefully read and consider) that the reader might see and judge what good reasons the ancients had to be cautious in speaking publicly concerning these sacred mysteries ; for tliat in fact they did so, he takes as generally granted, and therefore does not prove it. But forasmuch as we live in an age which will take nothing without proofs, how generally soever granted, I think it may be proper to shew from the ancients themselves, that they were thus cautious and careful not to reveal the mysteries of their religion, and particularly the THE PRECEDING LITURGIES. 133 doctrine of the Eucharist to all persons indifferently. It was our Saviour's own command to his disciples ; " Give not that which is holy to dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."* Now by that which is holy, and by pearls, he plainly meant the great truths and mysteries of the religion which he taught, which he would not have exposed to dogs and swine, that is, such as would scorn and despise them. And accordingly we find, that he himself, when he did not directly teach moral duties, but spake of any thing appertaining in an especial manner to his own religion which he was about to establish, and saw expedient to do this before the multitude, generally spake in parables ; and when " the disciples came and said unto him, why speakest thou to them in parables .? He answered and said unto them, because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given."t For " without a parable sjjake he not unto them, and when they were alone he expounded all things to his disciples."! And when he gave his dii'ections concerning the ministration of his two great sacraments, baptism, and the holy Eucharist, he had none present with him but the ajiostles-H Nay, he did not think fit to discover to his very apostles all the mysteries of his religion at once, but gi-adually, saying, " I have yet many things to say unto you, but ye cannot bear them now."§ And that the apostles acted in the same manner, is plain from St. Paul's words to the Corinthians, saying, " I have fed you with milk, and not with strong meat ; for hitherto ye were not able to bear it, neither yet now are ye able."1[ And he tells us that " every one that useth milk, is unskilful in the word of righteous- ness ; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil,"** From whence it is, I think, evident, that they did not make all persons indiscrimi- nately acquainted with all the mysteries of Christianity. They had milk, or easy plain doctrines, for novices or babes, and mys- teries, or higher doctrines, for such as were proficients. And that the doctrine of the Eucharist was one of those things which they * Matt. vii. 6. f I^^id. xiii. 10, i 1. + fliark iv. 34. Matt, xxviii. 16., and xxvi. 20. § John xvi. 12. ^ 1 Cor. iii. 2. ** Heb. V. 13, 14. 134 A DISSERTATION CONCERNING kept secret from such as were not admitted to partake of it, is more than probable, from the short account which is given of that matter, in the scriptures of the New Testament, every book of which was written for the general use of all christians ; and being so written and published, could not be kept altogether from falling also into the hands of the Jews and Heathens : as we may judge by examining all the texts relating to this great mystery ; which being not many, I think it proper to produce them on this occasion. "As they were eating, Jesus took bread, and blessed it, and brake it, and gave it to his disciples, and said, Take, eat, this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this ; for this is my blood of the New Testament, which is shed for you and for many, for the remission of sins."* "And as they did eat, Jesus took bread, and blessed, and brake it, and gave it to them, and said, Take, eat, this is my body. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it. And he said unto them, This is my blood of the New Testament, which is shed for many."t " And he took bread, and gave thanks, and brake it, and gave unto them, saying. This is my body, which is given for you : this do in remembrance of me. Likewise also the cup after supper, saying. This cup is the New Testament in my blood, \vhich is shed for you."| This is all we have con- cerning this matter in the four evangelists ; for St. John says nothing of this institution. And it is observable, that neither St. Matthew nor St. Mark says one word of any obligation that Christ laid upon his followers to do as he had done. They only give a plain narrative of what Christ did just before he was betrayed, at the conclusion of his paschal supper. But as to any command to his disciples to break bread and eat it, and to drink of the cup afterwards in remembrance of him, or that this should be done by all christians, they are perfectly silent. But St. Luke adds the words, " Do this in remembrance of me," with regard to the breaking and distribution of the bread, which Christ called his body ; but then he says nothing of their obligation, also, to give and receive the cup in commemoration of him. This account which the evangelists have given of this matter, is therefore far * Matt. xxvi. 26—28. f Mark xiv. 22—24. + Luke xxii, 19, 20. THE PRECEDING LITURGIES. 135 from being a full direction how we should celebrate the com- nuniion ; neither does it appear from tliem, that we are obliged to celebrate it at all, at least not the communion of tlie cup. For though Christ before his death gave the bread and tlie cup to his disciples, yet it does not appear from two of the evangelists, tliat he required any to do the same afterwards ; neither does the third teach us, that he required more, than to break and distribute the bread, but does not say that he ordered the same with regard to the cup. However', this was sufficient for christians, who knew by the practice of the church, that this wliich Christ did was to be done also by them in remembrance of him : but was far from sufficient to acquaint the Jews or the Heathens, (who could not be kept fi'om reading these gospels when they were published) from knowing that when the christians were met together, they did do, or ofler bread or a cup, and after eat and drink it, in remembrance of Christ. So also St. Luke, in the Acts of the Apostles,* speaks of the christians meeting to break bread, which those that w^ere instructed in the mysteries of our religion, under- stood well enough to mean their meeting to celebrate the holy communion. But others not so instructed would not know what to make of it. Now considering how careful the christian church was afterwards, to conceal these mysteries from all but the initi- ated ; I can see no other reason why the writers ol the gospels, and the Acts of the Apostles, wrote no plainer concerning this sacred and necessary institution, but only that it was not, unless necessity so required, to be discovered to any but sucli as had a right to partake of it. And for this reason Mr. Jolmson supposes that St. Paul, in his parallel betwixt our Saviour and Melchise- deek, omits to mention Melchisedeck's bringing forth bread and wine as the pre figuration of the christian Eucharist,t wliich he proves by the authority of St. Jerom, who says on this occasion, " There was much to be said, and hard to be uttered ; not that the apostle could not have explained it, but because it was not seasonable at that time ; for he was discoursing with the Hebrews, who were not yet confirmed in the faith ; to whom he must have discovered the sacraments."^ Upon which Mr. John- son proceeds and says, " The father supposes, that St. Paul did * Acts ii. 42. 46., and xx. 7. f Unbloody Sacrifice, p. 54. J Hieion. lom. 3., p. 27., ad Evagrium. 186 A DISSERTATION CONCERNING not think it proper to discourse of the sacrament familiarly to people, who were not yet fully settled in Christianity ; which he apprehended to be the case of many of those, to whom this epistle was to be communicated. How far we may rely on this single judgment of St. Jerom, I presume not to determine : but I can- not but observe, that St. Paul does never, in any of his epistles, make any plain mention of the sacrament, except in the first to the Corinthians. And perhaps the reason why he did it not, was, that his epistles were to be read in the public assembly, where there might be many present that were not thought fit hearers of that mystery ; and if it be asked, why then did he speak of it so freely in the first epistle to the Corinthians } I can but guess at the occasion, and it might be this : that the innovators there had permitted all the loose retainers to the christian church to approach the Lord's table, without being instructed in the nature of the Eucharist. If this had not been the case, it is scarce accountable, how some that received the Eucharist in that church, should not discern the Lord's body, or know what it was that they received ; and when by this means these loose retainers to the church knew what that outward solemnity of the Eucharist was, St. Paul could no longer consider it as a secret ; and there- fore, instead of that silence, or those short hints concerning that ordinance, which are so remarkable in all his other writings, he here endeavours at large to rectify their notions and practice in this matter ; and if the weakness of understanding and judgment in relation to Christianity, were any reason why St. Paul should forbear to speak of the Eucharist in words at length ; then cer- tainly the Hebrews, to whom he wrote, (at least a considerable part of them) were as indifferently qualified as any men, to have a discovery of these mysteries communicated to them in public ; for the apostle, in this very epistle, gives a sad account of their ignorance and dulness.* It is true, the apostle complains of the Corinthians too, for being babes, and not yet able to bear strong meat.t But as has been intimated, it was not in the apostle's power to conceal the outward part of the mystery from them, who by the countenance of their new teachers had been emboldened to break in upon the celebration of the Eucharist, without being duly qualified ; and therefore the only way that he had left him, • Heb. V. 12, 13. f 1 Cor. iii. 1, 2. THK PRECEDING LITtTRGIES. 137 to prevent their contempt and abuse of it, was to let them into the fuller knowledge of it : but it does not appear that he had any such motive to do this to the Hebrews, or to any of the other people, to whom he wrote his epistles." So that as I said before, all the apostles and evangelists seem to have concealed what re- lated to the celebration of the Eucharist, and discovered only so much as the occasion which they wi'ote necessarily required. We will therefore now see what St. Paul has said of it, who is larger on this subject than any of the evangelists. " I received of the Lord that which also 1 delivered unto you. That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take, eat : this is my body, which is broken for you : this do in remembrance of mc. After the same manner also he took the cup, when he had supped, saying. This cup is the New Testament in my blood ; this do ye, as oft as ye drink it, in remembrance of me."* This is the fullest account the scripture any where gives concern- ing the eucharist. Insomuch that it has been commonly taken for granted in the Western parts of the world, that to recite these words of St. Paul over the elements of bread and wine is all that is necessary to the consecration of the eucharist. The Komanists, as appears from the Rubric in their Missal or Mass Ijook, make the whole consecration of the elements to consist in those words, This; is my body, This is my blood. 'I'he Lutlierans and Calvin- ists both agree, that the consecration is made by the bare repeating these words of St. Paul. For in the book of ' Reform- ation of Doctrine, Administration of the Divine Sacraments," &c. drawn up and published by the authority of Herman, Archbishop of Colen, in the year 1543. (Which t Book o*" Reformation was compiled by the joint labour and agreement of Philip Melancthon, Luther's inseparable friend, and the writer of the Apology for the Augustan Confession, which all the Lutherans subscribed, and by Martin Bucer, one of the first heads of the Calvinist party, and who had a great hand in rei'orming our first reformation) in the form of administering of the Lord's Supper wa have tliese words, (as they are contained in an old English Translation of that book, printed at London, by John Day, in the year 1517. " Let the Priest synge the words of the Lorde's Supper in Douch. Our « 1 Cor. xi. 23—2.3. f Melchior Adam, in Vit. Melanoth. p. .3JI. T 138 A DISSERTATION CONCERNING Lorde the nyghte in whiche he was delivered, &c. But these wovdes must be songe of the Priest wyth great reverence, and plainly, that they may be well understanded of all men. And the people shall say to these words, Amen. Whiche all the old Churche observed, and the Grekes do yet observe the same. For the whole substance of this sacrament, is conteyned in these wordes. And it consisteth altogether in the true understanding and faylh of these wordes : that the sacrament be holesomely administered and received." And the whole form of consecration in the Church of England consists in the recital of these words of St. Paul, as appears from the consecration prayer and the Rubric following, where it is directed, that if the consecrated bread and wine he all sj)ent before all have communicated, the Priest is to consecrate more, according to the form before prescribed: beginning at Our Saviour Christ, in the same NIGHT, &c. Which Rubric plainly shews, that in the opinion of the Church of England, nothing more is requisite to the consecration of the bread and wine, than these words of St. Paul, which are set down in the consecration prayer. But it is no where said by St. Paul, that he delivered this as the form of consecration. Neither does it appear by his words, that he intended to inform us what was necessary to the consecration. His design evidently was to connect the error of such as came ignorantly to the holy communion, and received the sacred elements without considering what it was they received, " Not discerning the Lord's body, and so eating and drinking unworthily, they eat and drank a judgment against themselves."* And he in no wise blames the Corinthians, as being in any manner defective in their method of consecrating or administering the communion, either in this or the foregoing chapter, or any where else, but only reproves the unworthy receivers ; teaching them, that what they take on this solemn occasion, is not to be esteemed bare common bread and wine, but the body and blood of Christ : and in order to this, reminds them of what he taught and delivered to those whom he admitted to those holy mysteries whilst he was amongst them ; and then tells them what Christ did in the night in which he was betrayed, and how he commanded the same to be doue in remembrance of him. Consequently, when this ' 1 Cor. xi. 29. THE PRECEDING LITURGIES. 139 sacrament was consecrated and administered as Christ appointed, the bread and the cup were as much the body and blood of Christ, as that whicli he himself consecrated and gave to liis disciples ; and therefore he adds, " Whosoever shall eat this bread, and drink this cup of the I^ord unwortliily, shall be guilty of the body and blood of the Lord. All this is then plainly spoken to the communicants, and not the ministers of this sacrament. It is an instruction to them to consider what is administered to them, and how they ought to receive it, but does not appear to be any direction to the niinistrator how or in what manner he was to consecrate the elements, or with what words he was to bless, eucharistize, or give thanks, over them. He plainly sup- poses, that the administrators of the eucharist had rightly per- formed their parts, (bating their not excluding the ignorant and unworthy from partaking the divine mysteries) otherwise he would not have instructed the communicants only, but the administrators also. Neither would he have told the communi- cants, that they received the Lord's body, though they did not discern it, if what had been given to them had not been con- secrated in such manner as to be made the Lord's body, in such a sense as Christ intended it should be understood to be so. Neither doth St. Paul say one word what liquor was to be in the cup, which would have been necessary, if he had intended to direct the minister of this sacrament what he was to say and do on this occasion. He speaks indeed, in the * foregoing chapter, of " the cup of blessing which we bless, and the bread which we break ; but he tells us not with what words this blessing is to be performed. He speaks of it as a thing known to all communi- cants, at least to those whose office it was to bless the bread and the cup, and gives no directions how it is to be performed. Therefore it is evident, that in this epistle, the onl}- place where this apostle has clearly spoken of the eucharist, he has given us no form of consecration, though he plainly intimates, that the cup, and consequently the bread, is to be consecrated or blessed. A sure token that he was cautious in an epistle designed to be read publicly by all, how he said more of this matter than was absolutely necessary for his present purpose, which was to instruct those who came ignorautly and unworthily to the sacrament, and * 1 Cor. X. 16. 140 A DISSERTATION CONCERNING to convince them that tliey could not be partakers of the Lord's table and the table of devils, and that they ought not to receive it as common bread and wine without discerning the Lord's body. He had a fair ojDportunity of saying more than this ; but not iinding it absolutely necessary to do so, there being no abuse introduced in what concerned the consecration, he chose to pass that over in silence. For it is evident, he has not told us with what words Christ gave thanks, or consecrated the elements before he gave them to his disciples as his body and blood. Neither has he told us with what words the apostles gave thanks or consecrated afterwards. The words. Take, eat, this is my hody, which is broken for you, are plainly not all the words by which Christ consecrated the bread and wine ; for St. Paul and the three evangelists all tell us, that he gave thanks, eucharistized and blessed the elements before he said the words. Take, eat, 8fc. that is, his giving thanks, or blessing the bread and the cup in the manner he had then done, and bidding them Take, eat, 8^c. was to instruct them that this was not like the ordinary blessing or thanksgiving which he was wont to make at his sitting down to a common meal, but such as had actually made that bread and cup which he then gave ihem to be the flesh and blood which he before promised to give them, which " whoso eateth and drinketh, liath eternal lite."* That flesh which he had made to be meat indeed, and that blood which he had made to be drink indeed. Nothing, 1 think, can be plainer from St. Paul and the evangelists, than that our Saviour did not entirely consecrate with these words, which now both Papists and Protestants have taught to be the only form of consecration : whereas the words themselves are partly a summary narrative of what Christ did and commanded us to do in remembrance of him ; but the form of blessing or thanksgiving, which was part of the consecration, is passed over in silence ; only we are assured that there was such a blessing or thanksgiving, which may convince us that the apostles and evangelists were cautious in speaking of these mysteries, and were unwilling to set down every thing belonging to them in a book, which they intended should be read publicly, and be put into all men's hands. It is also to be observed, that those. words, Take, eat, this is my body. Drink ye all of this, for this is my blood, * John vi. 54, -55. THE PRECEDING LITURGIES. 141 were not spoken by our Saviour by way of prayer, oblation, or thanksgiving to God the Father, but were directed to his disciples to inform them what he had aheady done, and what he required them to do. Therefore it cannot be said that he wholly conse- crated the bread and wine by those words ; for entire consecration requires the oblation or dedication of something to God, and therefore is not to be made by words directed only to men : but these words of our Saviour, in which the moderns in this Western part of the world, both Papists and Protestants, now place the whole form of consecration, are not the words which Christ directed to God, but which he directed to his disciples after he had blessed or given thanks, and so partly consecrated the elements, and made an oblation of them to the Father. And forasmuch as the scriptures have not taught us with what words either Christ or his apostles did bless the eucharistic elements ; and forasmuch as his blessing of them was part of the consecra- tion, it is evident that the scriptures have not taught us the whole form of consecrating the eucharist. § 5. If we descend from the apostles to the primo-primitive fathers of the three first centuries, we shall find them no less careful to conceal these christian mysteries from all that were not initiated and baj)tized in the Christian Church, and so admitted to the participation of them. Tliey have indeed frequently mentioned the eucharist ; ihey have mentioned bread and wine and water, there offered as an anti-type or perfect representative of the body and blood of Christ. They have spoken of a thanks- giving, of an oblation, and of an invocation of the Holy Ghost: they have in the words of St. Paul, or of the evangelists, taught us what Christ did and commanded us to do; but they have none of them taught us ^^ itli what words tliey gave thanks, made their oblation, or invocated the Holy Ghost. Let any one read over the collection which Mr, Johnson has made from the fathers in the Appendix to the first volume of his Unbloody Sacrifice ; and he will find that, though there are several evidences from them that there was constantly a thanksgiving, an oblation, and an invocation of the Holy Ghost; yet with what words these things were performed, is not set down by any of them, but is to be found in the Liturgies only. Even Justin Martyr himself, though he has given the largest account of the manner of celc- 142 A DISSERTATION CONCERNING brating the eucharist, of any father who lived before the council of Nice, yet is perfectly silent as to the form of consecration. He mentions indeed a prayer of great length used on that occa- sion ; but what that prayer was, he tells us not. Now Justin Martyr in his Apology for the Christians lay under a necessity of discovering to the Roman emperors so much of the Christian mysteries, or of the sacrament of the eucharist as he has done, because these mysteries being always celebrated in secret, and none admitted to the sight of them, but such as were also allowed to be partakers of them, the Heathens, as we learn from this * very Apology, spread abroad scandalous stories of the Christians, as if when they met together thus privately for the celebration of their mysteries, tJiey put out the candles, and copulated promis- cuously, and devoured human Jiesh, and committed many other lewd and abominable acts mentioned by Minutius Felix, and others of the fathers, who found it necessary to refute these stories. Therefore Justin Martyr was forced to acquaint the emperors with what the Christians really did when they met together, that he might satisfy them, that the Christians were guilty of none of those abominations of which they were accused by Heathens, or such persons as had never been admitted to their sacred mysteries. However, he still concealed from them as much as he could, and only mentions their making a long eucharistic prayer, but does not inform them of the particulars of that prayer. And as Justin, so also the other fathers are careful to mention no more concerning the eucharist, than what they were necessitated to do. But not to spend time in a long proof of that which will soon be evident to those that will give them- selves the trouble to read the fathers, I will produce two or three positive testimonies from the fathers concerning this matter: not to repeat the testimony of Clemens Alexandrinus, which I pro- duced in my f postscript to my discourse of Tradition. 1 shall begin with Tertullian, who in order to shew there could be no proof of those scandalous stories which the Heathens had raised of the Christians, observes that the Christians, no less than the worshippers of other gods, took particular care to keep their mysteries secret. " If you say," says he, " that these abomina- tions are always done in secret, pray when and by whom came you to this knowledge ? Not by the guilty themselves, for you * § 35. t pp. 155, 156. THE PRECEDING LITURGIES. 143 know that the persons admitted into the mysteries of all religions are by the very form of admission under the severest obligations to secrecy. The Samothracian and l^^leusinian mysteries, you know, are covered in profound silence ; how much more reason- able is it therefore to think, that such as these will be kept in the dark, which not only treasure up divine wrath against the day of judgment, but if once discovered will whet human justice to the highest pitch of vengeance. If therefore Christians betray not themselves, it follows that they must be betrayed by those of another religion ; but how shall strangers be able to inform against us, when even the most pious mysteries are defended from the approaches of the stranger and the profane ? " * Origen f having occasion to mention those words of our Saviour, "This is ray blood, which is shed for you for the remission of sins," forbears to make any explication of them, saying, " He that is initiated into our mysteries, knows both the flesh and the blood of the word of God. Let us not therefore dwell on these matters, which are known to the intelligent, and cannot be laid open to the ignorant." St. Cyril of Jerusalem, one of whose Mystagogical Catechisms I have added to the preceding Liturgies, which were Catechetical Lectures made to those only who had been admitted to the participation of the holy mysteries, and not promiscuously to all persons indifferently, as you may be convinced from the beginning of the fourth Mystagogical Lecture, tells those he instructed before he begins his Lectures, that they must be very careful to conceal that which they are taught, and not discover it to others. " When," says he, " a Catechetical Lecture is read, if a Catechumen shall enquire of you what your teachers have said, discover nothing to those that are without. For we deliver to you a mystery and the hope of the life to come. Keep this mystery till your Rewarder comes : nor regard any one that says, what hurt can it be, if I also learn it ? " | I might add a great • Tertul. Apologetic, cap. 7. BIr. Reeve's Translation. f Hie Sanguis mens est, qui pro vobis effundetur in remissionem peocatorum. Novit, qui Mysteriis imbutus est, & carnem, & sanguincm verbi Dei. Non ergo innnoremur in his quae &. scientibus nota sunt, & ignorantibus patera non possunt. — Orig. Horn. 9. in Levit. non longe a fin. ;J: "Ort Toivvv X"''''iX '?"''£ \«y»jro(, iiiv at Kartjx^f^tvog i^traay ri dpi'iKaaiv oi ci^d. in auliiiuis piope ouinibus desiuit ; qiiam consnet'idinein observare lieet in Missalibus (JiJEcis iage 222. + Col. ii. !.'>. 164 A DISSERTATION CONCERNING observes, " When the devils see the cross, they remember who was crucified. They fear him that broke the serpent's head."* And how the devil should only seem to fly at the sign of the cross, is very unaccountable. For it is certain, he did himself very great disservice thereby. This flight of the devils at the sign of the cross was a great means of ruining the Heathen religion, and of destroying the kingdom of darkness, and the power of the devil. It convinced the Heathens of the power of him that was cinicified, and brought them over to the Christian Faith. And by this means the cross of Christ, which otherwise had been a mighty obstacle to the conversion of the Gentiles, became an instrument to bring them into the Church of Christ, and at last even the emperor himself, and with him the empire, was converted by it- Therefore, to say that the devil only leigned or pretended to fly away at the sign of the cross, in order to draw men into a snare by that means, when it is so apparent that his flying away at that sign was one great means of the destruction of his kingdom, seems to favour the obstinacy of the Pharisees, who when they saw our Saviour cast out devils, being not able to deny the fact, charged him with doing it through Beelzebub, the prince of the devils. t And as our Saviour confuted this malicious objection of the Pharisees, by letting them know that the devil would not do what tended only to destroy his own kingdom, so may we answer this objection of Peter Martyr. For if the sign of the cross was not really terrible to the devil, he would never fly from it : because his flying from that sign, tended to destroy his king- dom, as it gave men just cause to believe that he was afraid of him that died upon the cross, and brought over men from the worship of him to the worship of Christ who was crucified. How- ever, he goes on and says, " I will not deny but some miracles were sometimes wrought by the sign of the cross. But I have already given a reason for it, which I need not repeat : I shall only add, that the devil feeds and delights himself exceedingly with human errors."! His reason, which he will not repeat, is *"OTav yap iSwiri rbv Tavphv, viro/J-tuvfiffKovTat th i'^avpujj.tvs. ^o$ovvTai tov awTpiTTTovra TCLS Kep6u)i'. Non parvum est quod dicilur. Nam qtiundo ifnedicliomin (Sacranientalem ) 172 A DISSERTATION CONCERNING the LiturgievS here published, that in all of them, except the Roman, there is an eucharistical prayer immediately preceding the words of institution, wherein thanks are given for the creation and redemption of mankind ; though, as Dr. Grabe has observed, they are much shorter than that which is in the Apostolical Constitutions, called here the Clementine Liturgy. However it is evident from Justin Martyr, that the Primitive Christians in the Apostles' days, and down to his time, that is about fifty years after, used a very long prayer on this occasion, which is a very good evidence in favour of this Clementine Liturgy, to satisfy that it is the best exemplar of the Apostolical traditional form of administering the eucharist, no other Liturgy having a prayer of more than ordinary length on this occasion. However all have a prayer to the same effect, differing from this in length only, ex- cepting the Roman Missal, which has only the preface. It is right, dico, omnem beneftcetitiae Dei thesaurum explico, tt magna ilia dona in merao- riara revoco. Atq; huic, quern Chrysostomns Apostolicas Eulogias, et Justinus primasvorum Christianorum Eucharistiae, tam hoc loco quam supra, p. 24. adscribit, characteri optima congruit ista Eucharistias formula, quae in conslitu- tionibus Apostolicis lib. viii. cap. 12. extat : ex qua Justinus et istam phrasin, o(T7f Svva/Jiis, petiisse videtur, de qua vide sequenti, p. 131. not. 3. postea refrigescente Christianorum devotione, prolixior ista doxologia aliquantum contracta est, ita tamen ut duo prascipua Dei beneficia, Creationis nempe atque Redemptionis per Christum, una cum memorialis hujus Sacramenti institu- tione, semper fuerint depraedicata, ac gratiae pro his Deo actae, exemplo et jussu ipsius Salvatoris, qui in ultima coena proculdubio Judjeorum benedictiones est imitatus. Atqui horum solemnes in panis et Tini participatione Deum benedi cendi formulas recitantur a Fagio in Comment, ad Deuteronom, viii. Benedictus sis tu Domine Deus noster. Rex Mundi, qui creasfructum vitis, ,• item ; Benedictus sis Domine Deus, qui educis panem de terra, Porro, Gratias agimus tibi, Domine Deus noster, eo quod hereditare fecisti patres nostros terrarn desiderabilem, bonam et spatiosam, et pro eo, quod eduxisti nos, Domine Deus noster, de terra Egypti, et redemisti nos de domo servitutis, &c. Pro omnibus, inquam, tibi gratias agimus, &c. Pari itaq. ; more Servator Deo patri pro creatione et redemptione, non solum Judaicae gentis, sed et totius humani generis per suam ipsius mortem benedixit, jussitq; Apostolos, ut idemfacerentin sui commemora- tionem, ac praecipue mortem ejus annunciarent, juxta Luc. xxii. 19. et 1 Cor- inth, xi. 25. et seq. Hinc egregie omnes antiquae Liturgise, nee non Anglicana I. Edvardi VI. anno edita, et Scotica, post recitata verba Institutionis, horum clausula^, Hoc facite in meam commemorationem, promptam quasi obedientiam prasstituras, mox ita fere subjungunt : Memorcs itaq ,• Domine, nos Servi tui, Jesu Christifilii tui, tam Passionis ejus ^c. Id unicum solum addo, omnes omnium temporum catholicos Eulogiam Sacramentalem conclusisse Seraphicis verbis : Sanctus, Sanctus, ?fc. ^Equum enim videbatur, ut qui panem Angelnrum comederent, eorum quoq ; hymnum concinerent. THE PRECEDING LITURGIES. 17 -i meet, and our bounden duty, &c. And the seraphic hymn, Holy, holy, holy : and therefore in the new communion office lately published, this thanksgiving form of oblation and consecration is restored agreeable to the Clementine and all the ancient Liturgies, except the Roman. For e\'en the first Liturgy of king Edward VL, and the Scotch Liturgy also, as well as the present Liturgy of the Church of England, had too neaily followed the Roman Missal in this particular, to be imitated by those who had resolved to restore the communion service to its primitive institution : of which the Clementine Liturgy is certainly the best exemplar, particularly as to this eucharistical or thanksgiving form ; it being so firmly corroborated by the testimony of Justin Martyr, who living within fifty years after the Apostolical age, could not but know a true account of the form which was used by the Apostles themselves, being contemporary to their immediate successors. And Justin Martyr having so clearly testified for the antiquity of this thanksgiving form, the use of it in all the other Liturgies, except the Roman, is a good evidence of the universality of it* For though the Roman form may seem an exception to that uni- versality, yet it is not really so, since the testimony of Justin Martyr may convince us that this was not the old Roman form used in his days. For Justin was at Rome when he wrote his apology, and he wrote it to emperors residing at Rome ; and therefore no doubt gave them an account of matters agreeable to the practice of the Church of Rome in his days. And if the Christians at Rome had then administered the eucharist, as they do now, without an eucharistical or thanksgiving prayer, Justin must have exposed himself to the just anger of the emperors, for giving them a false account of the Christian practice. For of whom should they enquire whether he had told them the truth in this matter, but of the Christians who inhabited the city where both they and Justin lived } Therefore we may reasonably con- clude that this very eucharistical prayer, which is transmitted to us in the Clementine Liturgy, was used in the Church of Rome in Justin's days, since there is no other eucharistical prayer in any Liturgy whatsoever that so fully agrees with the account he has given of this matter ; there being in no other Liturgy a prayer of great length to this purpose. And if this long prayer was used in the Church of Rome in Justin's days, as we have his testimony that it was, then we have no reason to qestion but the whole •* 172 A DISSERTATION CONCERNING the Liturgies here published, that in all of them, except the Roman, there is an eucharistical prayer immediately preceding the words of institution, wherein thanks are given for the creation and redemption of mankind ; though, as Dr. Grabe has observed, they are much shorter than that which is in the Apostolical Constitutions, called here the Clementine Liturgy. However it is evident from Justin Martyr, that the Primitive Christians in the Apostles' days, and down to his time, that is about fifty years after, used a very long prayer on this occasion, which is a very good evidence in favour of this Clementine Liturgy, to satisfy that it is the best exemplar of the Apostolical traditional form of administering the eucharist, no other Liturgy having a prayer of more than ordinary length on this occasion. However all have a prayer to the same effect, differing from this in length only, ex- cepting the Roman Missal, which has only the preface, It is right, dico, omnem beneficentice Dei thesaurum eaplico, et magna ilia dona in memo- riara revoco. Atq; huic, quern Chrysostomns Apostolic^ Eulogias, et Justinus primasvorum Christianorum Eucharistiae, tam hoc loco quam supra, p. 24. adscribit, character! optimfe congruit ista EucharistiaB formula, quae in constitu- tionibus Apostolicis lib. viii. cap. 12. extat : ex qua Justinus et istam phrasin, o«r»j SvvafjLts, petiisse videtur, de qua vide sequenti, p. 131. not. 3. postea refrigescente Christianorum devotione, prolixior ista doxologia aliquantum contracta est, ita tamen ut duo praecipua Dei beneficia, Creationis nempe atque Redemptionis per Christum, una cum memorialis hujus Sacramenti institu- tione, semper fuerint depraedicata, ac gratias pro his Deo actas, exemplo et jussu ipsius Salvatoris, qui in ultima coena proculdubio Judasorum benedictiones est imitatus. Atqui horum solemnes in panis et vini participatione Deum benedi- cendi formulfe recitantur a Fagio in Comment, ad Deuteronom, viii. Benedictus sis tu Dominc Deus noster, Rex Mundi, qui creas fructum, vitis, ,• item ; Benedictus sis Domine Deus, qui educis panem de terra, Porro, Gratias agimus tihi, Domine Deus noster, eo quod hereditare fecisti patres nostras terram desiderabilem, bonam et spatiosam, et pro eo, quod eduxisti nos, Domine Deus noster, de terra Egypti, et redemisti nos de domo servitutis, &c. Pro omnibus, inquam, tibi gratias agimus, &c. Pari itaq. ; more Servator Deo patri pro creatione et redemptione, non solum Judaicae gentis, sed et totius humani generis per suam ipsius mortem benedixit, jussitq ; Apostolos, ut idem/acerent in sui commemora- tionem, ac prascipufe mortem ejus annunciarent, juxta Luc. xxii. 19. et 1 Cor- inth, xi. 25. et seq. Hinc egregie omnes antiquas Liturgise, nee non Anglicana I. Edvardi VI. anno edita, et Scotica, post recitata verba Institutionis, horum clausulae. Hoc facite in vieam commemorationem, promptam quasi obedientiam praestiturae, mox ita fere subjungunt : Memores itaq ; Domine, nos Servi tui, Jesu Christifilii tui, tam Passionis ejus ^c. Id unicum solum addo, omnes omnium temporum catholicos Eulogiam Sacramentalem conclusisse Seraphicis verbis : Sanctus, Sanctus, *fc. ^quum enim videbatur, ut qui panem Angelorum comederent, eorum quoq ; hymnuni concinerent. THE PRECEDING LITURGIES. 17 -i ineel, and our bounden duty, &c. And the seraphic hymn, Holy, lioly, holy : and therefore in the new communion office lately published, this thanksgiving form of oblation and consecration is restored agreeable to the Clementine and all the ancient Liturgies, except the Roman. For even the first Liturgy of king Edward VL, and the Scotch Liturgy also, as well as the present Liturgy of the Church of England, had too nearly followed the Roman Missal in this particular, to be imitated by those who had resolved to restore the communion service to its primitive institution : of which the Clementine Liturgy is certainly the best exemplar, particularly as to this eucharistical or thanksgiving form ; it being so firmly corroborated by the testimony of Justin Martyr, who living within fifty years after the Apostolical age, could not but know a true account of the form which was used by the Apostles themselves, being contemporary to their immediate successors. And Justin Martyr having so clearly testified for the antiquity of this thanksgiving form, the use of it in all the other Liturgies, except the Roman, is a good evidence of the universality of it* For though the Roman form may seem an exception to that uni- versality, yet it is not really so, since the testimony of Justin Martyr may convince us that this was not the old Roman form used in his days. For Justin was at Rome when he wrote his apology, and he wrote it to emperors residing at Rome ; and therefore no doubt gave them an account of matters agreeable to the practice of the Church of Rome in his days. And if the Christians at Rome had then administered the euchai'ist, as they do now, without an eucharistical or thanksgiving prayer, Justin must have exposed himself to the just anger of the emperors, for giving them a false account of the Christian practice. For of whom should they enquire whether he had told them the truth in this matter, but of the Christians who inhabited the city where both they and Justin lived .' Therefore we may reasonably con- clude that this very eucharistical prayer, which is transmitted to us in the Clementine Liturgy, was used in the Church of Rome in Justin's days, since there is no other eucharistical prayer in any Liturgy whatsoever that so fully agrees with the account he has given of this matter ; there being in no other Liturgy a prayer of great length to this purpose. And if this long prayer was used in the Church of Rome in Justin's days, as we have his testimony that it was, then we have no reason to qestion but the whole 174 A DISSERTATION CONCERNING Clementine Litnvgy (of wliicli this prayer is the Largest part) w as the ancient Liturgy of that Church. For as to the present Roman Missal, the learned men of the Church of Rome can give no account when or hy whom it was composed, as we may learn from Cardinal Bona, who says, " Some think pope Gelasius was the author of the canon ; others, Musseus, a presbyter of Marseilles ; others, Voconius, bishop of Castellana in Mauritania; others, Gre- gory the great. But Gregory himself says it was composed by a private scholar, but at what time he duth not tell us."* This is certain, that it w^s conhrmed and ordered to be used in the Churches under the Roman Jurisdiction by pope Gregory himself about the beginning of the seventh century ; and is therefore of too late an original to be of authority in this case, farther than it is agreeable to the old traditional form, as we find the several parts of it borne witness to by some or other of the Ante-Nicene fathers. And that it is not agreeable to that tradition in the eucharistical or thanksgiving part is evident from this testimony of Justin, and consecpiently is disagreeable to the primitive form used at Rome in the Apostolical age, and that which succeeded it ; at vvhicli time the Clementine form, or one exactly agreeable to it, was cer- tainly used there, as has been proved. If it be objected that it is not likely that this Clementine Liturgy should be the ancient Liturgy of the Church of Rome, the Roman Church being a Latin Church, and therefore their Liturgy must be in that language, whereas this was written originally in Greek ; to which it may be answered, that it has been already proved that there was no written Liturgy used in any Church till after the Council of Nice. Consequently that this Liturgy, though written before that time, was not written for the use of that or any other Churcli, but was, only an exemplar or copy of the communion service whi; li was used in the traditional form at the time when the compiler lived, And therefore though at Rome, where the compiler probably lived, the Liturgy was always celebrated in Latin, the language of the place, yet the person who put it into writing might choose to do it in Greek, it being the custom even of the native Romans of * Auctfirem tanonis quidain fuisse putant Gelasium Papain, alii Musa^iuii Prcsbyteium Masilieusem, alii Voconiuin Episcopum Castellanensem in Mauri- tania, alii Gregorium Rlagnuiu. At ipse Gregorius lib, 7. epist. H4. ail a scholastico compositum, sed qu > jiacto id factum lueiit non dicit. liona tie Rchus Liturfficis lib. il, cap. 1 1. page 477. .«l' Tlili PUKCEDING J-ITURGIES. 175 tliiil a^e fVocjiiontly to write in tliat languaf^e. Thus Hennas, a Konian, and li\ing at Rome, wrote his hook called Pastor, or tiic Sliepherd, in Greek ; thus Clemens, a Roman, and hishop of Rome, wrote his undouhtedly genuine epistle in the Greek tongue ; and to name no more, the emperor Marcus Aurelius himself, to whom Justin addressed his Apology, wrote a book concerning ^ himself, and addressed to himself in that language : therefore fur . a Roman to write in Greek at that time, was no more than to 1 comjily with the custom of the age in which he lived. Conse- (piently that the compiler of this Liturgy, though it was the Roman Jjiturgy which he has given lis, should write it in the Greek lan- guage, is not to be wondered at; nor is this any objection wljy it might not be the ancient Roman Liturgy. Neither is it to be doubted, but that forasmuch as many Greeks did in those days resort to Rome, and many Greek Christians in particular, so the eucharist was celebrated amongst them in the Greek language, though in the Roman form, and by Roman priests. Though I do not conceive that there was any other difference between the Romans and the Greeks in the form of ministration, than what will necessarily hapjien in all traditionary forms, that is, a differ- ence in words, but agreeable in sense ; as we may judge by this Clementine form, which according to Justin's account of the mat- ter, must be, if not the very form used at Rome, yet certainly most agreeable to it ; and is also very agreeable to all the forms used in the Greek Church, in all which forms the eiicharistical prayer is still cont dned, though contracted or abridged ; but it is entirely left out in none of them as it is in the present Roman Missal, all but the preface and seraphic hymn. This testimonx of Justin being so full in favoiu' of the Clementine Liturgy, and so perfectly agreeable to the form there used, and- to which testi- mony no other Liturgy now extant is so agreeable, is a very clear evidence of the great antiquity of this form, and very much con- firms tvhat 1 before cited, as the judgment of bishop Hickes and Mr. Johnson, that "the eucharistical office in the Apostolical Constitutions, is the standard and test by which all others are to be tried : and by com])aring those with this, the innovations and additions (he might have added the detractions or defalcations) of after times, will appear. And that if we had the very words in which St. Peter and St. Paul consecrated the encharist, it would not differ in substance from tliat which is contained in this most 176 A DISSERTATION CONCERNING ancient Liturgy." Now, as I have already observed in this Liturgy, the eucharistical or thanksgiving prayer is continued to the consecration itself, and the consecration is performed in the manner of an eucharist or thanksgiving. Thus after a long enu- meration of God's wonderful works and great mercies to bis Church, recorded in the scriptures of the Old and New Testament, after express mention of the death, resurrection, and ascension of Christ, and his session at the right hand of God, it proceeds thus ; "We therefore remembering the things which he suffered for our sakes, give thanks unto thee, O Almighty God, not as we ought, but as we are able ; and fulfil his institution, who in the same night that he was betrayed, taking bread, &c." Again, after a full recital of the words of institution ; there follows immediately, "Wherefore having in remembrance his passion, death, and resurrection from the dead, his ascension into heaven, and second coming with glory and great power to judge the quick and the dead, and to render to every man according to his works ; we offer to thee, our King and our God, according to his holy insti- tution, this bread and this cup, &c." Thus the thanksgiving form is continued to the end of the oblation, which plainly renders the whole an eucharistical sacrifice, or a sacrifice of praise and thanksgiving. The other Greek Liturgies, as before observed, have all such a thanksgiving form, that is continued till the obla- tion is made, though not of that great length. Thus the Liturgy of St. James, immediately after the seraphic hymn, begins the thanksgiving prayei', saying, " Holy art thou, O eternal King &c." proceeding to praise God for the creation and redemption of man- kind ; and then reciting what our Saviour did for us after he became man, says, " And when the hour was come, on which he who had no sin was to suffer a voluntary and life-giving death upon the cross for us sinners ; in the same night that he was offered, or rather offered up himself, for the life and salvation of the world, taking bread &c." And when the words of institution have been fully recited, then follow^s, " Wherefore having in re- membrance his life-giving passion &c. We sinners offer to thee, O Lord, &c." So the Liturgy of St. Mark, immediately after the seraphic hymn, proceeds, " Heaven and earth are truly full of thy glory, through the manifestation of our Lord and God, and Saviom- Jesus Christ &c. For he our Lord and God and King over all, Jesus Christ, in the night wherein he delivered himself THE I>RKCKni\<; MTllKilKS. 177 tor our sins, and snticved deatli in the flesh lor all, lying down with his Disciples and Apostles, look bread, &c. We, O Sove- reign, Lord Almighty, Heavenly King, celebrating the death oi' thy only-begotten Son &c., set before tliee these thine own gifts, &c." The Liturgy of St. Cin-ysostoni also immediately after the seraphic hjinn subjoins, " We also, O gracious and mercifid God, cry out and say witli these blessed powers, Jloly art thou, and every way holy, thou and thine only-begotten Son, and thy Holy Spirit : thou art holy and every way holy, and exceeding great is thy glory : who so loved thy world, as to give tliine only-begotten Son, that whosoever believeth in hiui should not jDerish, but have everlasting life. Who coming into the world, and having fulfilled every dispensation for us, in the night that he was delivered, or rather delivered himself for the life of the world, taking bread &c. We therefore being mindful of this his salutary command, and of all things which he hath done for us, his cross, burial, &c., ofler to thee &c." So the Constanlinopolitan Liturgy of St Basil, immediately after the serapliic liymn, adds, " We sinners also, O gracious and merciful God, cry and say with these blessed powers, Thou art truly holy &c." Then follows a long form of thanks- giving for the creation and redemption of Jiiankiud, with a parti- cular recital of God's wonderful mercies shewed by the Licarna- tion of his Son, and proceeds thus, " He left us as a memorial of his salutary passion, these things which we have set before thee, according to his commandment. For when he was going forth to his voluntary, famous, and life-giving death, in the night wherein he delivered himself for the life of the world, taking bread, tScc. We therefore, O Lord, remembering liis salutary passion, &c , offer to thee, &.c." Likewise the Alexandrian Jyiturpy of St. Basil, after the seraphic hymn, adds, " Thou, O Lord our God, art truly holy, holy, lioly, who createdst us, and raadest us, and placedst us in a paradise of pleasure," &c. And having recited what Christ has done for us, proceeds thus, " He left us this great mystery of piety; for when he was about to deliver himself to death for tlie life of the world, he took bread, &c. Therefore remembering his saving passion, &c., we offer unto tliee, &c." The Ethiopic Liturgy after the seraphic hymn adds, " Heaven and earth are truly filled with the holiness of thy glory, through Jesus Christ, &c., who delivered himself of his own free will, that he might destroy death, and dissolve the •2 A 180 A DISSERTATION CONCERNING agreeing, (as I have already observed,) that these words are essential to the consecration of the eucliarist, which I sliall in no wise dispute ; but whether nothing more is essential is the ques- tion. The Church of Rome, in the Rubric before the words, This is viij body. This is my blood, declares these to be the words of consecration, by which that Church seems to mean, and her greatest champions understand it so, that the whole form of consecration consists in the due and regular pronunciation of those words. Nay, she herself tells us so in her directions to the priest that is to celebrate the mass, where she speaks of the defects which may happen in the celebration, saying, " The words of consecration, which are the form of this sacrament, are these, jFor tijts IS mv iJOti», and, jFor tijts is mg Ijlooti of tije Neto anU IStcrnal STcBtamnit, tije mpsterg ol faiti), toljici) Bi^all i)t sf)rU for j)ou anU for mang for tfjf rtrntssion of StUS." Now, by calling these words the form of the sacrament, she plainly teaches that no other words but these are necessary to the consecration of the elements. I have also before shewed * from the reformation attempted to be made by Herman, Arch- bishop of Colon, in which he had the assistance of Melancthon, one of the heads of the Lutheran party, and of Bucer, one of the principal Calvinists, that both these parlies agreed, that the whole of the consecration was performed by the recital of these words. And from the consecration prayer and Rubric following it, I liave also shewed this to be the opinion of the Church of England ; from whence I infer, that it is the general opinion also of all Protestants that believe there is any consecration of the elements. Now I suppose the reason why they all thus place the whole form of consecration in these words, is, because they are the only words recorded by the Evangelists, and St. Paul, which were spoken by our Saviour when he instituted this holy sacrament. But then it sliould be considered, that though they have not told us what were the other words which our Saviour used on this occasion, they have plainly enough told us that he did use other words. For St. Matthew, St. Luke, and St. Paul, tell us, that he gave thanks, of which 1 ha\'e already largely spoken ; and St. Mark says, that he blessed : now, if lie gave thanks and blessed, before he gave the bread and the cup to his disciples, it ■^ Siijn-. § 1. THE PKKCEDING LITURCilKS. 181 is nmuilest that he used other words when he consecrated the elements besides those recorded in the scriptures. It is also to be noted, that those words which are recorded, Take, eat, this is my body, ^c, were not addressed to God, but are the words he spake to his disciples after he had addressed hinisell" to his Father, teaching them what was the effect produced by that address. For consecration consists in the oblation or dedication of some- thing to God, and therefore must be performed by some address made to him, and not by words directed and applied to men. For which reason these words, which were spoken by Christ to his disciples, could not be the whole consecration of the elements, or the dedication of them to God, but are partly his declaration of the effect produced by the consecration. Therefore Cardinal Bona had no just reason to censure Erasmus for what he said on this occasion. For, that learned prelate says, " Erasmus Rotero- damus shewed his rashness and impiety, when in his annotations on the eleventh chapter of the first Epistle to the Corinthians he says, that lie icislies the scripture had taught us, with what words Christ consecrated, and with what words we ought to consecrate. For the scripture has taught us both, and the Church having learned it from thence by a divine authority, has clearly delivered it, that we ought to do as our Lord did ; from whom the Apostle says, he received what he also delivered to us : and as Erasmus is wont to appeal to the ancient fathers, if he had had ears to hear, Tertullian, the most ancient Latin father, might have taught him, who in his fourth book against Marcion, chap, xl., says. That bread which he took, and distributed to his disciples, he made his body, in saying. This is my bodyy* But the Cardinal was wiser than to put in the immediate following words of Tertullian in this place. Hoc est jigura corporis met. This is the figure, type, or representative of my body. Words • Erasmus Rott'iodamus teraeritatem suaiu ac iiupietatem ostendit, cutn in annotalioniljus ad 1 Cor. cap. xi. optare se ait, ut scriptura nobis expriineret, quibus verbis Cluustus consecravit, &, quibus uos oporteat cunsecrare, utrumque cniin scriptura exprcssit, & raanifeste tradidit Ecclesia divino uiagisterio edocta, dcbere nos facere quemadmodum fecit Doininus, a quo Apostolus accepisse se ait quod & tradidit nobis : et quandoquideui Erasmus ad antiques pati'es pro- vocarc s(det, docere eum poterat, si aures audieiidi habuisset, F/atinorum autiquissimus Tertuilianus, qui lib. 4. adv. Marcionem cap. 40. ait, Acceptum pa)wm S' distrilnUum discipulis corpus Mud suumfevit dtcendn, Hoc est Corpus meum. Bona (If Rebus Liturgicis lib. 2. cap. 1:] pat;e 77 I. IS'2 A DISSEUTATION CONCERNING that effectually overthrow the doctrine of transubstantiation, a darling article of the Church ol' Rome. But sure, if one part of this passage be of authority, the oiher part is so also. And there- fore, if the Romanists will insist upon the former part of this passage, the Protestants have just reason to insist upon the latter. And I confess, I am very willing and ready to allow the authority in both particulars. I freely grant, that Clirist made, that is, appointed it to he his hody, in sayi)ty, ST^tS tS m» boU^. And I am also firmly persuaded, that by his i)Otl$ in that case he meant only thejiyure, type, or representative of his body. But we are not now treating of the doctrine of transubstantia- tion, and therefore I need at present only to examine the former part of the passage as quoted by the cardinal, who produces this passage, to shew that it was the opinion of Tertuilian, that Clirist consecrated with the words, This is my hody. But Tertuilian asserts no such thing, nor tells us in what words our Saviour consecrated. For he speaks nothing at all of consecration, that is, of dedicating or offering any thing to God, or of blessing or sanctifying it ; for what is the meaning of the word consecrate but to offer or dedicate to God, or to bless and sanctify. But as I have shewed, the words. This is my hody, were not addressed to God, but to the disciples, by which he declared or shewed what he had in the consecration before made and taught them, that bread so offered or dedicated to God, and so blessed and sanctified, was his hody, that is, the Jiynre or representative of his body. And in saying so, evidently made, that is, appointed or ordered bread so consecrated and broken, should be his repre- sentative or sacramental body. Nor do I see that anything more can be n:ade of Tertullian's words. He was disputing against Marcion, an heretic, who denied our Saviour to have had a real body, but only the phantasm or apparition of a body. And amongst other arguments which he makes use of to confute this heresy, he thought it proper to form one from the eucharist, which as he says, he made his body, in sayi/ty, STijiS IS nU) iloUg, that is, theJiyHre of my body. And then iuimediately adds, * " But it would not liave been the figure or representative, except his * Figura autem iion fuisset nisi veritatis esset corpus. Caeterum vacua res, quod est phautasma, figuram capere non posset. Aut si propterea i)anem cor- pus sibi finxit, quia corporis carebat vcritate, ergo panem debuit traderc pro nobis, THK PRFXEHING LITURGII S. 183 body had been a true and real body. But a phantom is an empty thing that can have no figure or representative. Or if jje, there- fore, formed bread into a body for himself, because he wanted a real body, then he ought to have delivered the bread for us." It is plain, therefore, from the design of Terlullian in this passage, that it was no part of his purpose to inform us '.vith what words Christ consecrated the bread. His business was only to show that bread, by Christ's institution, was made ///.v body, that is, as he explains himself, tlie Jigiire of his body. And from thence infers that he must have a real body, since there could be no figure or representative of a phantasm. And to prove this, he says, that Christ made, that is, appointed or instituted the bread, which he took and distributed to his disciples, to be his body, in saying. Thin is my body. For if Christ called it his body, that is, the representative of his body, there can be no better evidence that he made it to be so. Those words are demonstrative that he made it to be his body ; but then they are not demonstrative, that those words were the efficient cause by which it was made so, nor do Tertullian's words necessarily imply it, and they seem to me, to mean no more than that our Saviour, by those words, did declare the bread which he had consecrated to be his body. Therefore, Erasmus, notwithstanding ihis passage of Tertullian's, might very well say, that, " He wished the scriptures had taught us with what words Christ consecrated, and with what words w«; ought to consecrate. For if Tertullian did mean that the whole consecration was really to be niade by these words only, (though I do not think that he did, or that his words necessarily inijdy it) he is perfectly i-ingular in his opinion For as Mr. Johnson * has very fully proved, though the Church always believed that there was very great force and energy in those words, yet they did not believe that the recital of those wovds by the priest was all that was necessary to the consecration of the eucharist. He plainly proves, that they judged three things to be necessary to the consecration of this sacrament. 1. The reciting the words of institution. 2. The ob'ation of the symbols. 3. The prayer of invocation. All these three in this Clementine Liturgy now under our consideration, and, as he observes, in all the ancient liiturgies, immediately follow each other in the order here men- * Unbloody Sacrifice, part 1. page 'XZL &i.v. 184 A DISSERTATION CONCERNING tioued ; and each of them was believed to coutribute toward the V consecration of the elements. Nor can 1 find anything in Tertul- lian's words, as urged by the learned cardinal or other Romanists, which contradict this. St. Chrysostom, as cited by Mr. Johnson in the place I but now referred to, says much the same that Tertullian does, only he explains himself a little more fully. "The priest" says he, "fulfilling his office, stands pronouncing those words, but the power and grace is of God ; that word, Thin is my body, Sfc, changes the gifts laid in open view ; and as the word that says, Increase and multiply, was but once pronounced, but is actually operative on our nature ever since ; so that voice once pronounced, has its effects on the prepared sacrifice, on the table of the churcbes from that time to this, and until his own advent." Here St. Chrysostom plainly teaches that this word of Christ, This is my body, operates as the word of God does in other cases, particularly as it operates in the words, increase and multiply. As, therefore, the words increase and multiply do not operate but when those rites ai*e performed which God has appointed for that purpose, so neither according to St. Chrysostom do the words this is my body, but when those things are done which Christ did and commanded. What those things are, I shall shew more particularly wlien I come to speak of the oblation and invocation. In the mean time, 1 shall content myself with j bishop Morton's answer to the Romanists on this head, which I hope may be of more weight with the members of the Church of England, than anything I can say. For, besides the cogency of the reasons and authorities which he brings to prove his point, which, 1 think, are most of them unanswerable, his very authority (as he was an eminent bishop of the Church of England for above forty years, that is, from 1616. to 1659.) will be, I am persuaded, of more authoritv with some of the most zealous adversaries to the doctrine I am now defending, than all the ancient fathers put together. This learned prelate then in iiis discourse of the insti- tution of the sacrament of the blessed body and blood of Christ, ^c. printed at London 1635.* Amongst the /e?t transgressions of the canon of Chrisfs institution, willi which he charges the Church of Rome, is tins wliich I am now treating of, saying, " The first transgression of the (noic) Charch o/ Rome, in con- " Page 9. Sect. 3. THE PRECEDING LITURGIES. 185 tradicting Christ hin canon, is collected out of these words, ^ttU \)t blCSacK it ; tchich. concern the consecration of this sa- crament. First of the bread, the text saitli, He blessed it : next of the cup, it is said, IVhe/i he had given thanks; which words, in your own judgments, are all one as if it should be said, He blessed it with giving of thanks. By the which word, blessing, he dolh imply a consecration of this sacrament. The canon of the Romish Mass attributetli the property and power of con- secration of this sacrament only unto the repetition of these words of Christ, This is mg body, and this is mg blood, Sfc. and that from the judgment, as some say, of your Council of Florence and Trent. Moreover, you also alleged for this purpose your public Catechism and Roman Missal, both which were authorised by the Council of Trent, and command of Pius Quintus, then pope. Whereupon it is that you use and attribute such efficacy to the very words, pronounced with a priestly intention, as to change all the bread in a baker's shop, and wine in the vintner's cellar, into the body and blood of Christ. And your Snmma Angelica speaketh more largely concerning the bread, namely, if it were done conformably to the intention of the Church, and two of your Jesuits, concerning both kinds. But Christophorus, your own Archbishop of Caesarea, in his book dedicated to pope Sixtus Quintus, and written professedly upon this subject, cometh in, compassed about with a cloud of witnesses and reasons, to prove that the consecration, used by our Saviour, was performed by that his blessing by prayer, wliich preceded the jDronouncing of those words, il^OC tSt CTovptlS nifWttt, This is my body, S^c. To this purpose he is bold to aver, that Thomas Aquinas, and all Catholics before Cajetane, have confessed that Christ did con- secrate in that his BfUfDlXtt, that is, he blessed it. And that St. James, and Dio)njse the Areopagite did not consecrate only in the other words, but by prayer. Then he assureth us that the Greek Churches maintained, that consecration consisteth in benediction by prayer, and not in the only repetition of the words aforesaid. After this he produceth your subtlest school- man— Scotus, accompanied with divers others, who derided those that attributed such supernatural virtue to the other form of words. You shall further find alleged tlie testimonies of pope Gregory, Hierome, An.brose, Bernard, and (to ascend higher) the Liturgies of Clement, Basil, Chrysostom, and of the Roman 2 B 186 A DISSERTATION CONCERNING Church itself, in gainsaying of the consecration by the only words of institution, as you pretend. And in the end he draweth in two popes, one contradicting the other in this point ; and hath no other means to stint their jarr, but (whereas the authority of both is equal) to think it just to yield rather to the better learned of them both. Whosoever recpireth more, may be satisfied by reading of the book itself. And yet we would be loth to pretermit the (confessed) testimony of your Jesuit Gordon out of St. Augus- tine, attesting that in this sacrament, the fruit of the earth is consecrated hy mystical prayer. It will not suffice to say, that you also use prayer in the Romish Liturgy : for the question is not merely of praying, but wherein the form of benediction and consecration more properly doth consist. Now, none can say that he consecrated by that prayer, which he believeth is not ordained for consecration. " We may further take hold, by the way, of the testification of Mr. Brerely, a Romish priest, who out of Basil and Chrysostom, (calUng one part Calix henedictione sacrntusj alloweth Bene- diction to have been the Consecration thereof. All this army of witnesses were no better than meteors, or imaginary figures of battailles in the air, if that answer of Bellarmine may go for warrant, to wit, that the only pronunciation of these words, i^OC f J5t ©OtpttS ttlfUttl, imply in them^ as he saith, an invocation or prayer. Which words, as any man may perceive, Christ spake not supplicatory unto God, but declaratively unto his Apostles, • accordingly as the text speaketh, He said unto them, as is also well observed by the aforesaid Archbishop of Csesarea, out of St. Hierome. But none of you, we presume, will dare to say that Christ did invocate his disciples. This might Bellarmine have learned from antiquity, if he had not rather affected to have been a doctor over all others, than a scholar to the Primitive fathers ; who teach that Christ revealed not unto any his words of invoca- tion by prayer wherewith he consecrated ; which they would not have said, if they had judged these words, S^ijtS IS tllg iloUg, to imply in them an invocation. These words therefore are of declaration, and not of invocation. Which now Romish doctrine of consecrating by reciting these words, This is my hody, ^c, your divines of Colen have judged to be a fierce madness, as being repugnant both to the Eastern and Western Churches. But we have heard divers Western authors speak, give leave to THE PRECEDING LITURGIES. 187 (Nicholas Cabasilas, Archbishop of Thessalonica) an Eastern Archbishop, to deliver his mind. Xo apostle or doctor is knottn to affir)n, saith he, tJiose sole words of Christ to have been sufficient for consecration. So he, three hundred years since? satisfying also the testimony of St. Chrysostom, objected to the contrary. This Archbishop, you grant, was famous in his time, living about the year 1300, to whom, as you know, the Bishop of Ephesus, and the Patriarch of Constantinople did accord, saying that this sacrament is not made as soon as these words <(re tittered, hut afterwards, hy certain prayers of the Church. And why these Greek fathers should not rather resolve us of the ancient Greek tenor of consecration, than any of your late Italian or Latin doctors, who will make question } As for your other Greek Patriarch Bessarion, who was made cardinal by your Church, on purpose that he might make some opposition to his fellows, we make no other account of him than of an hire- ling. None of the great multitude of fathers, who have required the use of prayer besides these words. This is my body, did thereby testify that they held these words to be words of invoca- tion. As miserable and more intolerable is the answer of others, who said that the Evangelists have not observed the right order of Christ his actions: as if he had first said. This is my body., by w^ay of consecration, and after commanded them to take and eat . Which answer your own Jesuit hath branded with the note of falsity: yea, so false it is, that (as is further avouched) all ancient Liturgies, as well Greek as Latin, constantly held, that in the order of the tenor of Christ his institution it was first said. Take ye, before that he said, This is my body. Lastly, your other lurking-hole is as shameful as the former, where when the judgment of antiquity is objected against you, requiring that consecration be done directly by prayer unto God ; you answer, that some fathers did use such speeches in their sermons to the people, but in their secret instruction of priests did teach otherwise. Which answer (besides the falsity hereof) we take to be no better than a reproach against antiquity, and all one as to say, that those venerable witnesses of truth would profess one thing in the cellar, and proclaim the contrary on the house top. It were to bo wished, that when you frame yoin* answers to direct other men's consciences, you would first satisfy your own, especially beiug occupied in souls' businesses. Wo conclude, 188 A DISSERTATION CONCERNING seeing that form, (as all learning teaclieth) glveth being unto all tilings ; therefore your Church, albeit she use prayer, yet erring in her judgment concerning the perfect manner and form of consecration of this sacrament, how shall she be credited in the materials ? wherein she will be found, as well as in this, to have transgressed the same injunction of Christ, 25o ti^tft. Neverthe- less, this our conclusion is not so to be interpreted, as (hearken to Mr. Brerely) to exclude out of the words of this celebration the repetition and pronunciation of these words, This is my body, and, This is my blood of the Netv Testament. Far be this from us, because we hold them to be essentially belonging to the narration of the institution of Christ, and are used in the Liturgy of our Church : for although they be not words of blessing and consecration, (because not of petition but of repetition) yet are they words of direction ; and, withal, significations and testifica- tions of the mystical effects thereof. For a further manifestation, hearken you unto that which is written : " Every creature of God is good, if it be sanctified with the word of God and with prayer."* Wherein we find a double acceptation of sanctification; the one of ordination, by the Word of God; the other of bene- diction, namely, by prayer. For example, the eating of swine's flesh is sanctified to the use of a Christian, first by ordination, because the Word of God in the New Testament hath taught us the lawful use of swine's flesh ; and secondly, by benediction, by prayer, or giving of thanks, in which respect it is that the Apostle calleth one part the cup of blessing. ■]■ Both of these aie to be found in our sacramental food, wherein we have the sanctification thereof, both by the word of Christ in the tenor of his first institution. He took bread, 8fc. adding, Z>o this; as also by public blessing in prayer, which is more properly called consecration. And although in our domestical feasts, the second course is blessed in the grace, which was said upon the first service; so the second sujjply of bread and wine (if it shall inordinately so happen) may not altogether be denied to be consecrated by the blessing pronounced on the first; (even as the sanctifying of the sheaf of corn ^vas the hallowing of the whole field,) notwithstanding our Church has cautiously ordained, that the words of institution, He took bread, Sfc. be applied to every * 1 Tim. iv. 4. t 1 Cor. x. 16. THE PRECEDING LITURGIES. 189 oblation of new bread and wine, for accommodation's sake, as they are rcfeiTed in our Liturgy ; wherein they are necessarily joined together with the words of prayer and benediction. Therefore where you shall find in the fathers the words of Christ's institution, called consecration, (as it is in Chrysostom and Ambrose, it must be understood as joined with prayer, as the benediction itself, which has been already copiously confessed ; as well as it has furthermore been acknowledged by your Jesuit Cressolius, that sometimes the whole sacred action was called consecration, insomuch that the deacon, who doth not meddle with the words of consecration, is notwithstanding called a consecrator hy St. Ambrose^ Thus this worthy and learned Prelate has very fully proved against the Church of Rome, both from Scripture and fathers, as cited and applied by learned men of that communion, that the words, TTiis is my body, S^c, are not the form of consecration used by Christ, neither did the Catholic Church esteem the consecration to be made by the recital of those words. But though I conceive he has fully and unanswer- ably refuted this UOhj Homish doctrine, (as he justly calls it) having so plainly proved it not to be the ancient doctrine of that Church, yet whether he have sufficiently cleared the Church of England from maintaining that very doctrine, which he has so learnedly refuted, is a point in which I am not satisfied. The words in the Rubric of the communion service in the Church of England are these : " If the consecrated bread or wine be all spent before all have communicated, the priest is to consecrate more according to the form before prescribed, beginning at Our Saviour Christ in the same night, Sfc. for the blessing of the bread ; and at Likewise after supper, Sfc. for the blessing of the cup." I confess, I cannot find this Rubric in the Liturgy of the Church of England before the restoration of king Charles IL that is, till a year or two after bishop Morton died, and near thirty years after the publication of his book; from whence I have made this long citation. However, there seems to have been some order or Rubric to the same purpose, (though I have not yet met with it) since the bishop so expressly says, " Our Church has courteously ordained, that the words of institution. He took bread, ^'c. be applied to every oblation of new bread and wine." But however the matter stood then, it is certain there is such a Rubric now, which every priest of the Church of England is 190 A DISSERTATION CONCERNING obliged to give his assent and consent to, and to practice accord- ingly. Let us see then how the bishop solves this, and clears the Church of England from maintaining the same doctrine, which he has so learnedly condemned in the Church of Rome. He says, " In our domestical feasts, the second course is blessed in the grace, which was said upon our first service; so the second supply of bread and wine (if it shall inordinately so happen) may not altogether be denied to be consecrated by the blessing pronounced upon the first. And the words of institution are applied to every oblation of new bread and wine, for accom- modation's sake only." Now, how v^^ell soever this exposition might agree to the Rubric bishop Morton refers to, (which 1 confess I have never seen) it is certain it will not solve the present rubric, or clear it from maintaining, as the Romanists do, that the words of institution are all that is necessary to the consecration of the elements. For, if whatever bread be brought and placed upon the altar a second or third time, be consecrated hy the blessing 'pronounced upon what was placed there at first, as the bishop asserts, then the consecrated bread and wine cannot be all spent during the ministration, so long as they can have any fresh supply : because, according to the bishop's argument, the second supply is consecrated hy the blessing pronounced on the first. But the Rubric plainly supposes this supply to be uncon- secrated, and therefore orders the priest to consecrate it. Now I cannot persuade myself, that those who put this Rubric into the Liturgy, or any that subscribe to it, and officiate accordingly, were or are so tveak as to think that what is already consecrated^ needs a second consecration. The command therefore of the priest to consecrate this supply, evidently demonstrates that the Church of England does not suppose it to have been conseci'ated by the former blessing. How then is the priest to consecrate this supply ? The Rubric directs that he shall only recite the words of institution. Is not this a demonstrative argument, that this Church teaches that nothing more is necessary to the con- secration of the elements, than the pronouncing over them the words of institution ? I think it is as evident as if she had said so in express words. What therefore bishop Morton says to the Romanists on this occasion, may too justly be applied to the communion office of the Church of England. " It will not suffice to say that you also use prayer in your Liturgy : for the question THE PRECEDING LITURGIES. 191 is not merely of praying, but wherein the form of benediction and consecration more properly doth consist. Now none can say that he consecratetli by that prayer vvliich he believetli is not ordained for consecration." The Reverend and learned Mr. Wheatly, a gentleman well versed in Liturgical forms,* endea- vours to mollify the sense of this Rubric, as not knowing liow to defend it. His « ords are these : " In the Rubric after the form of administration, the Church seems to suppose that the consecra- tion is made by the ivords of institution ; for there it says, that if the consecrated bread and wine be spent before all have com- municated, the priest is to consecrate more according to the form prescribed ; beginning at, Our Saviour Christ in the same night, &c. for the blessing of the bread: and at, Likewise after supper, Sec. for the blessing of the cup. This Rubric was added in the last review ; but to what end, unless to save the minister some time, does not appear. For though all Churches in the world have, through all ages, used the words of institution at the time of consecration, yet none, that I know of, except the Church of Rome, ever attributed the consecration to the bare pronouncing of those words only : but the change of the elements into the body and blood of Christ was always attributed by the most ancient fathers to the prayers of the Church. Whether this was the opinion of those that added this Rubric, I know not ; but yet I humbly presume, that if the minister should at the consecration of fresh elements, after the others are spent, repeat again the whole form of consecration, he would answer the end of the Rubric, which seems only to require that the latter part of the form from those woids. Who in the same night, Sfc. be always used at such consecration." This worthy and learned gentleman plainly saw the eiTor of this Rubric, and finding no means of reconciling it to the doctrine of the Primitive Church in this matter, with which he appears to be well acquainted, and being unwilling to own the Church of England to have run into the error of the Church of Rome in this point, he would intimate, that the Church does not suppose the consecration to be made by those words onlg, but that she should not have those words omitted in any consecration. And I confess, I should be as ready as any one to give the same interpretation of it, if I " " Church of England Man's Companion," &c. '2nd Edit. p. 19i. 192 A DISSERTATION CONCERNING conceived the words of the Rubric might bear it ; for I have been, and am still very unwilling to find any defect in the Church of England, or any blemish either in her doctrine or discipline : but if the blemish is so apparent that it cannot be hid, and of such consequence that it ought not, I think it is then every man's duty to take notice of it, and (according to his station) to use his best endeavour to have it recited. And therefore I commend Mr. Wheatly, for proposing that the minister should at the consecra- tion of fresh elements, after the others are spent, repeat again the whole form of consecration, (supposing, but not granting, for which I shall hereafter give my reasons, that the whole form is a proper form of consecration) and I suppose his own practice is agreeable thereto ; which is all that he can do in the station he is in towards an amendment of this matter; and I suppose he may be connived at for so doing. But if his diocesan should see convenient to take notice of it, and require him to adhere strictly to the Rubric, which expressly requires him to begin at the words. Our Saviour Christ in the same night that he was betrayed, 8fC. I see not how he would justify himself in this matter. For he certainly breaks the uniformity required by the Church of England, if he will say the whole prayer, where the Church enjoins but the latter part of it. And besides, he shews his opinion to be contrary to that of the Church whereof he professes himself a member and a minister, by saying, that the priest does not consecrate by the words of institution, when the Rubric so expressly tells him, that he is to consecrate by those- tvords. Mr. Wheatly indeed supposes that this Rubric was added in the last Revietv, only to save the minister some time ; but I conceive the words of the Rubric shew that could not be the design of it, for they are clear and plain ; the priest is to COttSfCratf more, beginning at Our Saviour Christ in the same night. Sac. And can he consecrate without saying all that is necessary to the consecration ? I cannot have so mean opinion of those that reviewed the common prayer at the restoration, as to think they were so careful of an expence of time as to order or allow the minister to omit any thing which they thought necessary to consecration, when they required him to consecrate. But Dr. Comber, (who lived with many who had an hand in this Review, and who, I doubt not, conversed with several of them, having many opportunities to do so, and I question not but when he THE PKECEDINU LITURGIES. li).} ibrmed his design of writing, whicli he did wliilst many concerned in tlie Review were still alive, he consnlted with them concern- ing their reasons for the additions and alterations they had made) tells US, that t/ic words of uis/ifu/ioit are the cotisecralion ilsel/'. For in his " Analysis of the Prayer of Consecration," he calls the last part of it, beginning with the words, IVlio itt llio sdiiic ni(/ht, ^6-. STJjC fonscrration itself, redthuj the acts and words of Jesus in the Jirst institution . But the placing the consecration in such a recital of the acts and words of Jesus in the first institution, bishop Morton, a bishop and champion of the Church of England, condemns as a Romish error, and calls it a trans- gression of ike canon of ChrisVs institution, and not only calls it so, but has very clearly and fully proved it to be so. And Mr. Wheatly, a learned divine of the Church of England, who has taken a great deal of useful pains to explain and defend her Liturgy, says expressly, that none he yet knows, except the Church of Rome, ever attributed the consecration to the bare ' pronouncing of these words only. So that if the Church of England does, like the Church of Rome, place the form of con- secration in the bare pronouncing these words only, as I think it is clear from her Rubric that she does, she is plainly condemned by a very learned bishop and a learned priest of her own coinmu- nion as guilty of a Romish error. § 16. The next observable passage in the Clementine Liturgy, is the mixture of the eucharistical cup, particularly expressed in the recital of the words of institution. Likewise also mixing the cup with wine and water and blessing it, he gave it to them, Sfc. Thus this most ancient Liturgy not only testifies that it was the practice of the Church to mix water with the eucharistical wine, but teaches us that Christ himself did so also, thereby informing us of the necessity of such a mixture, since it is neces- sary that we should offer the same elements whicli Christ offered, or we do not do as he did, and commanded us to do. All the Liturgies here pnblished take notice of this mixture, and either direct b}^ some Rubric that water should be mingled with the wine, or make express mention of such a mixture in the recital of the words of institution, as the Clementine Liturgy has hei'e done. Thus the Liturgy of St. James, like the Clementine, in the recital of what our Saviour did, says. Likewise after supper 2 c 194 A DISSEllTATION CONCERNING he took the cup and mixed it with wine and water. So the Litiugy of St. Mark says, Likewise also after supper he took the cup and mixed it with wine atid water. The Liturgy of St. Chrysostoiu orders the deacon to put wine and water into the cup before the priest takes it to place upon the altar. The Constantinopolitan Liturgy of St. Basil is directed by the same Rubrics with that of St. Ciu-ysostoni : consequently the deacon is obliged to mix the cup when that Liturgy is used in the same manner. Also there is mention made of the mixtnre in the recital of the words of institution, Likewise taking the cup of the fruit of the vine, mingling it, ^c. The Alexandrian Liturgy of St. Basil speaks also like the Clementine, Likewise also the cup, after they had supped, mixing it with wine and water, b^c. The Ethiopic Liturgy orders the water to he mixed with the wine in the beginning of the aduiinistration. The Liturgy of Nestorius mentions the mixture in the recital of the words of institution, In like manner also he mingled the cup with wine and water. The Liturgy of Severus speaks in the same manner, Likewise also he took the cup after theg had supped, and mingling it tcith wine and wafer, Sfc. In the Roman Missal, as soon as the offertory is said, and the priest has put the bread upon the paten and the wine into the cup, he is ordered to pour a litlte pure water into the cup also. That the same custom was observed in the Gallican Church, before the Roman Missal was there received and used, and consequently in ihe British Church * which used the Gallican Liturgy, we may learn from the fourth canon of the fourth Council of Orleans, held in the year 541, where the priest is forbidden to offer any tiling in the chalice hut wine mixed with water. That the African Churches always mixed water with the eucharistic wine, we learn from the testimony of St. Cyprian, which I shall have occasion to mention hereafter. Consequently it was also the practice of the Church of Spain, w'hilst they used the Mosarabic Liturgy, which they received from the African Church, and which wasnsed there before \ the Roman Missal was received in that country. Thus have we the testimony of all the ancient Churches from East to West, from North to South, testifying their universal practice and agreement in the mixture of water with the sacramental v. ine ; and the * Stillingfleet, Origincs Britannicaej p. 216. THE PRECEDING LITURGIES. 195 same was also ordered in the first reformed Liturgy of king Edward W. Wliicli testimonies arc, I conceive, a siifTicient proof of llie universality and consent of all Churches, and conse- (jueutly t)f all Clnistians in this practice, it is indeed urged against this universal consent, that the Armenians offer only wine unmLvcd ullh water ^ or any thing else in the eucharist, and have done so for many ages. But then it is evident from the Council in Trullus,* that they began not this practice till after St. Chry- sostom's time, about the beginning of the fifth century, founding it upon a passage in his interpretation of the gospel according to St. Matthew, which they misunderstood. But a practice intro- duced so late can never have any pretence to a])ostolical tradition ; neither can an innovation made by one particular Church, as this ])lainly was, overthrow that universality and consent, which, according to the rule of Vicentius Lirinensis, we plead for; especially when such innovation has been condemned by a general Council, as this of the Armenians was by the Council in Trullus. This practice of the Armenians is so far from overthrowing the universal consent of all Churches in this point, that it confirms and establishes it, since the practice, soon after it was received and became known to other Churches, was so unaniinouslv con- demned by all of them. And I do not remember to have met with any other, besides the Armenians, that excluded water from the eucharistic cup, till Calvin and his followers began the practice at Geneva, from whence it was brought hither by Bucer, Martyr, Fagius, and their partizans, by whose interest the water was also excluded from the sacramental cuji in the English Liturgy, where our first reformers had thought expedient to retain it. 1 conceive, therefore, I have sufficiently proved the univer- sality of this tradition ; for the Armenians casting it off", and introducing a contrary practice near or altogether 400 years alter the institution, and for the Church of England and the other reformers to do the same 1500 years after in direct o[)position to the uninterrupted practice of all other Churches in tlie world, is plain innovation and not tradition ; and therefore cannot be fairly urged to impeach the universality of this tradition, which is allowed on all hands to be as old as Justin Martyr's time, who wrote liis first Apology not above fifty years after the death of St . * Can. 32. 196 A DISSERTATION CONCERNING John, which '' I have ah'eady proved to he early enough to give testimony to apostolical doctrines. The only objection to this f is, that the tvritings of the New Testament could not have been expected to pass over this usage in silence, had it been then known to he a part of our Saviour's institntion.X This is also the argument of Chemnitins against the decree of the Council of Trent. So the learned Mr. Johnson says, " It is certain, that the Primitive Christians did offer water mingled with wine in the eutharistical cup. Justin Martyr, Irena?us, Clemens Alexan- ' drinus, and Cyprian, do expressly mention it : and though we know there were Heretics that used water only in the sacrament; yet we have not heard of any in the most primitive times that used wine alone, either in the Church or without it : and this practice remained universal for the first fifteen hundred years after Christ, in all Churches, excepting that of ^VUt^Uta* It is certain three of the Evangelists do intimate, that the cup offered by Christ was wine, or the fruit of the vine ; and since the Scrip- ture makes no mention of water, I hope all learned, charitable Christians will judge favourably of the Church of England for usnig none. But though this very worthy and learned gentleman seems to think the water not necessary, because not expressly mentioned in scripture, yet, he plainly enough shews that he thinks the Church of P^ngland had done better not to have omitted the water, saying i ' And on the other side, we of the Church of England ought by no means to censure others who put water into the cup ; for they luive the consent of the Church Catholic of all ages with them in this particular. Pfaffius shews that the cup of blessing among the Jews did for the most part consist of wine mixt with water, and from thence concludes that the primilve church took this practice from them, as it is certain they did several others. He might from the use of the Jews have safely inferred, that it is most probable our Saviour qualified the wine with water ; for the wine blessed by our Saviour for the eucharist, was what remained after the conclusion of the passover. It is observable, that Moses takes no notice of the water mingled with the blood of the cove- ♦ Postcript to Necessary Use of Tradition, &c. p. 17;^. t No Sufficient Reason, p. 37. + Exaniin. Conoil. Trident, par. 2. 1'ol. 807, &e. |i Unbloody Sacrifice, Part 2. pp. 58, 59. THE PRECEDING LITURGIES. 197 nanting sacrifices offered at his own directions ; yet St. Panl assures us, that Moses took the blood with water. No certain conclusion can be drawn from the evangelists' omission, any more than from that of Moses, The mixture of water with the wine, makes the old and new covenant more exactly to answer to each other." But because such a stress is laid upon the woYds /ruil of the vine, as if that must necessarily be understood to mean wine alone without any mixture, and to say that those words, fruil of the vine, do plainly teach us that the wine was mixed which our Saviour gave to his disciples, seems to be a great absurdity to some persons ; therefore, though the words fruit of tlie vine have been, I think, sufficiently proved to signify, in the .lews' language, which our Saviour spake at the institution, * not pure but mixt wine, yet I judge it proper to shew here that the scripture itself evidently teaches us, that our Saviour, by the words fruit of the vine, plainly meant the paschal cup. I will then prove, that not only the Jews, but the Primitive Christ- ians, also understood those very words to imply a mixed cup. Now that our Saviour, when he used the Avords fruit of the vine, evidently understood thereby the paschal cup, is manifest from St. Luke's relation of the institution. " And he said unto them. With desire I have desired to eat this passover with you before I suffer. For I say unto you, I will not any more eat thereof, till it be fulfilled in the kingdom of God. And he took tlie cup, and gave thanks, and said, Take this and divide it amongst yourselves. For I say unto you, I will no more drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave it to them, saying. This is my body which is given for you : this do in remembrance of mc. Likewise also the cup after supper, saying This cup is the New Testament in my blood, which is shed for you."t This demonstrably sliews, tliat when our Saviour used the words //•//// of the vine, he spoke of the paschal cup ; his words. With desire have I desired to eat this passover tvith i/ou, evidently teach us that it could be no other. And when * Reasons for restoring some prayers and direetions, as tliey stand in the com- munion service of the first reformed Liturgy, &,c. page 1. &c. Defence of the reasons, page 2. Vindication of the defence, page l.>. Necessity of an altera lion, page 2. And in tlie postscript to the necessary use of tradition, page 170. f I-uke xxii. 1">. &c. 198 A DISSERTATION CONCERNING they had divided that cup amongst them, and so concluded the pasclial supper, then he instituted the eucharist, and gave them bread and the cup again, as the emblems of his body and blood. Now the paschal cup, as all that are acquainted with the Jewish customs agree, was a mixed cup, a cup containing wine and water mingled together, which cup they always called the fniit of' the vine. And therefore though St. Matthew and St. Mark do not so plainly tell us that it was the paschal cup which our Saviour called the fruit of the vine ; yet since St. Luke has done it, we cannot say that the scripture does not clearly teach us that our Saviour spoke of the paschal cup when he used those words. Consequently, as the paschal cup was always a mixed cup, the text of St. Luke teaches us that it was a mixed cup, which our Saviour gave to his disciples when he instituted the eucharist, though denoted by the words fruit of the vine. And though St. Luke docs not say that this paschal cup, which he men- tions, as given before the institution, was the same cup which he afterwards gave in the institution, yet St. Matthew and St. Mark denoting the cup given in the institution in the same manner with this which was given before it, shew that also to be a paschal cu]), and if not the same cup with the former, yet a cup of the same kind, since what it contained was denoted by the same name. And that the Primitive Christians understood the words /)•«// of the vine to signify not pure wine, but a mixture of wine and water, is evident not only from their constant practice in always so mixing the eucharistic cup from the Apostles' days, as is tes- tified by Justin Martyr, the earliest writer that has given us any account of this matter since the evangelists, and who wrote within fifty years of the apostolical age, but also from the express testimony of St. Cyprian, who lived about an hundred years after Justin ; who writing against the Aquarii, those who put only water into the connnunion cup, speaks thus ; Our Lord, on the (lay of his passion, taking the cup, blessed it, and gave it to his disciples, saying. Drink ye all of this ; for this is my blood of the New Testament, which shall be shed for many for the re- mission of sins. I say unto you, I will not drink henceforth, of this fruit of the vine, nntil that day I shall drink new wine with you in my Father's Kingdom.^' Now if St. Cyprian, and * Caliccm etenim sub die piissionis accipiens, bencdixit, & dedit discipulis suis, dicens, Bibitc ex hoc omncs; hie est enini sanguis Novi Testamenti, qui THE I'KECEDING LITURGIES. 1}J!> llio Clmvch in his lime, had understood the words /mil of the vine to sigiiily pure wine, and not a mixture, he must have thus argued from them. That the Aquarii certainly transgressed our Saviour's institution, because they olFered tcdlrr oiihj in ihe eucharisl ; whereas there is not the least mention made of water in the institution, or of any thing as contained in llie cup hut ■nine only. But he, contrary to our modern notions oi' this phraseology, infeis a mixture from these words, saying. Here ice JiinJ lliat ihe cup wlticli our Lord offered iras im'XftI, (t)nl /hat it /c(fs wine uliich he culled his blood.*' Uut where or how do we find this to have been a wired cup in any words cited by this lather, but in those words /)v//7 o/' the liue? for there are no other words in the text which informs us what was in the cup. And yet he says expressly, that from hence we learn that the cup was mixed. A sure evidence that by those words the ancients did not understand pure wine, but a viixture: for if they had understood pure wine by the words fruit of the vine, and not a mixture^ St. Cyprian must have exposed himself to the laughter and scorn of all his contemporaries, to pretend to find a mixture so clearly expressed in words that implied no such thing, if we would hearken to some of our modern interpreters, who pretend to understand the language of the ancients better than the ancients themselves. Indeed St. Cyprian does immediately add, that it was iciue he called his blood : but by taking the whole passage together, it is evident he meant mixed, and not pure wine : so he goes on, and argues farther : — " From hence it appears that tiie blood of Christ is not offered if there be no wine in the cup, nor is the Lord's sacrifice celebrated with a lawful consecration, unless our oblation and sacrifice answer to the passion. But how shall we drink new wine of the fruit of the vine with Christ in the Kingdom of the Father, if we do not offer wine in the sacri- fice of God the Father, and of Christ, nor XWix the cup of the Lord according to the Lord's tradition."t Then again reciting pro multis effuncletur in remissioncm peccatorum. Dico yobis, non bibain a modo ex istii crcatuia vitis, usq ; in ditMn illiiui, quo vobiscnni bibam novum vinuin in regno Patris mei. Cijpr. Epist. (B. ad CtciUum. * Qua in parte invenimns caliccra mixtum fuisse quera Dominus obtulit, & vinum fuisse, quoil sangninem suum dixit. Ibid. f Unde ai)i)aret Sanguinem C'hristi non olFerri, si desit Vinum C'aliei ; nee saerifieium Doniinieum legitima sanetifieatione eclebrari, nisi oblatio & sacrifi- eium nostrum responderit passioni. Quiunodo autem de creatura vitis novum 200 A DISSERTATION CONCERNING the whole institulion as set down by St. Paul, he adds, " But if it be both commanded by the Lord, and this same thing is also confirmed and delivered by his Apostle, that as often as we drink in remembrance of the Lord, w^e ought to do as the Lord did ; we find that is not observed by us as the Lord commanded, unless we also do those things which the Lord did, and in like manner ntixtug the cup of the Lord, we recede not from the divine com- mandment."* Thus he all along argues from the words of insti- tution, that the eucharistical cup ought to be mixed : he plainly takes it for granted, that the words wine and fruit of the vine signify not jrure wine, but a mixture, or wine diluted with ivater. A sure argument, that in that age when the words itine or fruit of the vine were used indefinitely, without any limitation, either by some epithet, or the words set in opposition to or joined with it, they always signified a mixture ; otherwise we must believe St. Cyprian a weaker man than his greatest enemies can think him to have been. It would have answered his purpose (which was merely to refute those that offered only water in the eucha- rist) full as well, or indeed better, to have interpreted these words as the moderns do to signify pvre wine ; for if our Saviour offered jiure wine, it is most certain they that offered only water could not offer what he did : but if our Saviour offered water together with wine, then it is certain they offered nothing but what he did, only they did not offer all that he did. And to offer a quite different element from that which Christ appointed, would have been a more notorious violation of Christ's command, than to leave out a part of the ingredients. But though this would more fully have proved the Aquarii to have entirely departed from Christ's institution, yet St. Cyprian did not urge it ; lie does not tell them that the evangelists take no notice of water in our Lord's cup, and that it does not appear from them that there was any thing besides pure wine in that cup, which our moderns u ould certainly have done, but allows that they do testify there was a mixture, which he would not have done if he had known it to be vinum cum Christo in regno Patris bibemus, si in sacrificio Dei Patris & Cbristi vinum non ofterimus, nee ealicem Domini douiinica traditione miscemus. Ibid. * Quod si & a Domino prsecipitur, 8c ab Apostolo ejus hoc idem confirmatur St traditur, ut qnotiescunq ; biberimus in commemoratione Domini, hoc faciamus ijuod fecit Si Dominus; invenimus non observari a nobis quod mandatum est, nisi eadem quae Dominus fecit nos quoq ; faciamus, Si Calicem Domini pari ratione miscentes a divine magisterio non recedamus. Ibid. THK PRECEDING LITURGIES. '201 cuslomavy lo call a nd'.vfurc by the name oCuinc, or ihe J'n/it of the vine. And that he thought this nri.vlfire to bo necessary as well with regard to the uater as the wine, and that he did not think any one of them suiiicient without the other, appears from his own words a little after. Thus in sanctifying ihe cup of the Lord., water cannot he offered alone, as neither C«1U UjUlf i)C offcvfU alonf»* Thus this very ancient father, who I am persuaded vuiderstood the Scripture phraseology much better than we can do, as living much nearer to the time when it was written, could find a mix- ture to be commanded and enjoined to us by our Saviour, in those very words which the moderns suppose to command or enjoin no .such thing. St. Irenaeus also, who lived above fourscore years before St. Cyprian, and was the scholar to St. Polycarp, the dis- ciple of St. John the apostle, speaking of our Saviour, says, Taking bread, lie declared il to he his body, and the tempera- ment of the cup to be his blood, f And what he in this place calls the temperament of the cup, he afterwards expressly calls the mixed cup, saying, " When therefore the mixed cup and the made bread receives the word of God, and is made the eucharist of the blood and of the body of Christ." % And again he says, " For these things also our Lord taught, when he promised his disciples that he would drink the mixture of the cup new with them in the kingdom." j| Thus IrenKus plainly testifies, that the cup which our Saviour gave to his disciples when he instituted the encharist, and which he promised to drink again new uith them in his Kingdom, was a mixed cup. Now as Irena^us was tlie scholar of St. Polycarp, and St. Polycarp the disciple of St. John, who leaned on our Saviour's bosom at his last supper, it i.s evident that Irena3us received this tradition concerning the mixed cup but at second hand from St. John, who saw and knew what was contained in that cup, which our Saviour himself blessed * Sic Jiutem in sanctificaiulo calice Domini offerri aqua sola non potest, • inomoilo ncc vinum solum potest. Ihid. f Accipiens Paneni, suum Corpus esse confitebatnr, et temperamentum calicis sHum sanguinem confirinavit. hen. adv. Hcer. Lib. iv. cap. 57. J Ottotc hv Kai TO KfKpaj.tfvov TroTt)piov' Kat 6 yfyovMS dpros eiriSfXf'at rov \6yov TH &iH Kat ywerai // ivxapiTia aifjLUTos Kai aioj-iaTos XpiTH. Iren. adv. f l;or. Lib- V, cap. 2. II Hsc enim et Dominus docuit, mixtionem calicis novani in regno cum disci- pulis liabiturum se pollicitus. Inn. adv. Ihcr. Lib. v. cap. 3G. 2 n 202 A DISSERTATION CONCERNING and gave to bis disciples: and what the Evangelists tell us, that our Saviour (who spake the Jewish language, and according to the Jewish phraseology) called the fruit of the vine, that he calls the mixed cup : there is no question to be made but that he learned to call it so from his master Polycarp, who learned it from St. John and other Apostles with whom he conversed : consequently that the Apostles themselves taught their disciples, whom they instructed, that the cup our Saviour blessed, and which he commanded them to bless as he had done, was not pure, but mixed wine. Therefore, if we had no elder testimony for the mixed cup than this of Irenseus, yet considering that he was educated under a disciple of the Apostles, I should think it old enough to satisfy us that the mixture of the cup is an Apostolical Tradition. However, we have somewhat an elder testimony, and that is Justin Martyr, who wrote about twenty years before Irenaeus, who in giving the emiierors an account of the Christian sacrifice, says, " That bread and a cup of water and mixture is offered to him that presides over the brethren."* Then having spoken of their being blessed by a long prayer of thanksgiving, of which I have already largely treated, he says, " That the deacons distribute to every one present, that he may partake of that bread and wine and water, which has been blessed by thanksgiving." f But a learned gentleman, who seems to me in this and some other cases to be like a drowning man that catches at every straw, and holds it fast, lays hold on the word Kpajua, mixture, as if it rendered this passage of Justin unintelligible : his words are, " What Justin Martyr meant by his Kpa^ua, or mixture, is not easy to determine. That this word frequently (I believe he might have said always, when it is applied to a mixture of liquids in a cup) denotes a composition of wine and water, no one that I know of will pretend to deny ; I am sure I will not. But how it can signify so in this place, where the father speaks of a mixture before the water was put to it, will be somewhat hard to show." X The consequence of which is, that the word Kpc?//a^ mixture, being not easy (as he supposes) to be understood in this * "ETrejTa irpocr^ipeTa.i T(i) irpoe'TUTi ruiv aBeKcpuf dpros kqij iroTtpov v^aros Kai Kpafxaros Apol. i. \). 80. f AtaKovoi SiSoaaiv e/ca^co tojv TvapovTwv f^eraXaGetv otto rs iv)(api'^7}divros dpTa Kai o'ivH Kb.t vdaros. Ibid. X No Reason, Sec, p. 4, THE PRECEDING LITURGIES. 203 place, the passage of Justin will prove nothing, since it is not clear. But forasmuch as what Justin calls in this place, Trorr'ipiov v^arog kafj.ei> Kai rov tepect irpbs ravra ws tov yeupyhv npos Trjv iirifiiXeiav rwv e/c t7]s yijs (pvo/xivofv. To 8e Trdv ets rds decriroTiKas eKeivas ^wvas avd-^ofx(v, Kai itrfiiv Kai fts raro av/xtpoivoi vfuv. Sguropul. Hist. Concil. Florent. Sect. x. Cap. viii. p. 293. THE PRECEDING LITURGIES. 239 contrary, and he did it at the command of the emperor, without the consent or knowledge of any of his companions : and even the emperor himself, notwithstanding the pressing reasons he had to yield to the Latins in every thing they required, yet durst not agree that what this man said should be put into those resolutions of the Council to which the Greeks subscribed, being apprehensive how highly his Church at home would resent it. His fear to comply here, when he had agreed to so many other matters, plainly shews, that he knew that what the bishop of Nice had said was what his clergy and people at home would by no means be brought to assent to. And the man who made this speech, so much to the good liking of the Latins, when he returned to his own country again, found such reception there, that he quitted the archbishoprick of Nice, and went back to Italy, going entirely over to the Church of Rome, where he was honourably received, and made a cardinal, and continued firm in that communion to his death. His name was Bessarion. Thus all the mighty noise which the Romanists have made concerning the declaration of the Greeks at the Council of Florence, proves at last to be no more than the declaration of one man amongst them, without the knowledge or consent of the rest, and that too of a man who, though a Greek by birth and education, did in many instances at that time, and particularly in this, shew a greater affection and inclination to the doctrines and practices of the Church of Rome than his own, and very soon after entirely quitted the communion of the Greeks, to embrace that of the Romans. So that what was done with regard to this point in the Council of Florence, is a clear testimony that the Greeks had then, as well as before and since, very different sen- timents from the Church of Rome as to the form of consecration of the eucharist, and that they did not even then think that the priest's recital of the words. This is my body, 8fc. consecrated the elements alone, without also desiring the divine benediction by the descent of the Holy Ghost to make the bread and wine the body and blood of Christ in power and effect. And if we would know the real opinion of the modern as well as ancient Greeks on this head, we may have it from Mark archbishop of Ephesus, the only Greek that had the courage to oppose the Latins in the Council of Florence, and who would not be drawn to give up the doctrines of his own Church through the threatnings Q40 A DISSERTATION CONCERNING either of his own emperor or of the pope. He, in a book, the title of which is. That the divine gifts are not consecrated hy the Lord's words only, but hy the subsequent prayer and bene- diction of the priest, tells us, as Arcudius himself has cited him, that " we find none of the Apostles and doctors of the Church who have sanctified and consecrated the eucharistical gift with our Lord's words only : but all of them, with one unanimous consent, having by way of narration recited those words, and put us in mind of what he did, and thereby as it were qualifying those gifts for a change, then by the prayer and benediction of the priest, the gifts are energetically, that is, in power and effect, made the prototype, the very body of the Lord."* This was, therefore, the opinion of the Greeks at the Council of Florence, not one of them, as vs^e learn from Sgyropulus, declared himself there to be of another opinion, except Bessarion archbi.shop of Nice, who was then beginning to leave the Greeks, in order to go over entirely to the Latins, as he afterwards did. Neitlier did Mark of Ephesus maintain any new doctrine in this matter, and which was not before generally received amongst the Greeks ; for Arcudius tells us, that what he here wrote is taken almost word for word from Cabasilas archbishop of Thessalonica, about an hundred years before him ; and that Simeon of Thessalonica, who wrote a little before Mark, was in the same error, as he calls it. In short, Arcudius, with all his endeavours to make the Greek and Latin Churches agree in this point, cannot find any one writer among the Greeks that speaks otherwise of this matter, than the bishop of Ephesus has done, and can find nothing for his purpose but the declaration made at the Council of Florence, which he would fix upon all the Greeks that were there, though it was made by one only, without the consent or knowledge of the rest ; and that one a person that was then beginning to forsake the communion of the Greeks. But besides all this, the prayer itself will not bear the interpre- tation put upon it by the archbishop of Nice, afterwards cardinal * OuSei'i THTtav svpoixev, vir' avTuiv rcov SeanoriKMV pT^fxarMV Kai ix6viav ayid^ecrBai KOt reXttSerS'ai rh T17S tD^opfTfas hoopov. AXAo ■KpoK^yojj.iva jx^v SujyriixaTiKws to prijiara Trapa iracri (TVjji.(p(j)va)s, r][ias re avacpspovra irphs rrjv fj-vrifiriP t8 tots irpo-X- ^kvTOS, Kai Zway-iv wa-irep epiivra rots TrpoKetfisvois eis rrjv p.eTa0o\-i]V, iviyivop.kvnv 5e fiira. Tavra Trjy evxrjf te Kat iv\oyiai> rs lepECDS, ivepyeia fierairoietv ^Stj to Supa irphs ourb to Trpo}r6rvT:ov eKEivo crcD/ia to SeoiT0TiK6v. Arcud. de Concordia Eccles. Occident. & Orient, lib, 3. cap. 28. THE PRECEDING LITURGIES. 241 Bessarion. His words, as Goar transcribes tlicjii from the Roman impression of the Council, were these : — " We say that we confess the holy bread to be completely consecrated and made the body of Christ by those words : (that is, the words, Tltift is my hocb/y &c.) but afterwards as you say, Command that these gifts he carried by the hands of thy holy angel to thy heavenly altar ; so we also pra}', saying, Let thy Holy Sjiirit descend upon tu prjiiaTuii/ thtwv rfXeiSo'.B'ot rov Buou apTOV, Kat ylviff^ai cnTi/xa XP'^«- 'AXa' v'^epov Ka'ioJs kcu avrol Kiyere' KkXevcrov trpo(TevixSn)vai to, Swpa ravra Siu xfipbs ayin ayyeXa els to vKfpapaviov as Bvaia'^i'i- pioV O'vTco /cat T]p.eis euxfJ/xeSa, \eyovTes, KanKBeiv to irvev/xa to ayiov e<{>' rifias' Kal 7roii](Tai if v/xiv tov dpTov tovtov, rifjLtov (roj/xa th Xp( totum illapsus spiritus sancti eft'ectum determinet ad piam fruct- iiosamque mysteriorum perceptionera, statim plerisque theologis veniet in mentem, Coptitas, non minus quatn orientales reliquos Christianos, in t-odem versari errore, quo teneri affirmant Gra?fos recentinres. Ilium porro ita defi- niunt : quod verbis Uominicis vim consecrandi nullam tribuant ; sed Sacerdo- tum precibus, invocationi pr;esertim : quam opiniont-m Cabasilac & Marco Ephesio quasi nuviter ab illis introductani attribuunt; damnatamque perfundunt in Concilio Florentino : ejuratam quidem prius a Grascis, sed Constantinopoli pnstmodum a sehismaticis, Marco i)ra?sertim Ephesio, renovatara. Vir Doctis- simus qui dc hoc argumento juulta coniinentatus est, orientales in eodem opinione esse affirraat, quam quidem videtur agnoscere, non aliam esse quam qn;e vulgo illis tribuitur. Eaestconsecrationem fieri, non per verba sacramentalia Christi Domini, sed per invocationem spiritus sancti. Illam vero opinionem frustra in erroris suspicionem vocari contendit, quia soils verbis Dominicis eucharistiam consecrari fide certuin non est, neque ab Ecdesia determinatuui, cum theologi non pauci cam doctrinaui impune propugnasse re]>eriantur, quod authoritate Ambrosii Catharini, & Christophori de Capite Fontium potissinium probant. Renaudot. Comment, ad Llturg. (opt. St, Basil, p. 216 244 A DISSERTATION CONCERNING twelve hundred years and more did any one discover any eiTor in it. Some Latin divines first began a dispute about it in Greece, wliom Nicolas Cabasilas modestly refuted, vindicating the Liturgy of his own Church from their objections, and endeavouring to reconcile it to the Latin Canon without accusing the Latins. From hence to the Council of Florence, there was no controversy about this matter ; and when there had been conferences for near two years together at Ferrara and Florence concerning the procession of the Holy Ghost, unleavened bread, the primacy of the pope, purgatory, and other heads of doctrine, which gave occasion to the division of the Churches, and the decree of union by the consent of both parties was now written ; John de Tnrre- cremata began to accuse the Greeks, that they added the invocation to the words of Christ, which seemed to destroy their efficacy. The Greeks denied that they held any opinion which diminished the force or dignity of the words of Christ ; they only preserved the invocation of the Holy Spirit, as it was delivered to ihera by the holy fathers, against which no offence could be taken without calling in question the faith and religion of those fathers, which the Church has ever esteemed as her masters. In the mean while Bessarion and five more bishops, without consulting the patriarch and the other bishops, made that profession which was agreeable to the sentiments of Turrecremata. John Palsologus and the bishops required Mark of Ephesus (who had not yet separated from the rest) briefly to expound the doctrine of their Church, which ho performed in a short writing, where he endeavours to prove that the eucharist was consecrated not by the Lord's words alone, but by the prayers joined with them, especially the invocation of the Holy Spirit. The emperor, Joseph the patriarch, and all the bishops, six only excepted, approved what he had written, neither could they be drawn from it. Turrecremata insisted that so much might be added to the synodical resolutions, as might be sufficient to make what those few had declared to be their opinion, to be prescribed to all as a rule of faith. This did not please pope Eugenius, and the resolutions were published as they stood before without any addition."* Thus this learned Romanist * Orationis illius antiquissiraus nsus est, ab Apostolicis usque ductus tempo- ribus, neqae per annos mille clucentos & amplius, quisquara iu ea errorem dcpiehenderat. Primi litem uiovere cjeperunt in Grajcia, Latini quidain theologi, quos Nicolaus Cabasilas modest^ refutavit, Liturgiam Ecclcsias suae ab illorum THE PRECEDING LITURGIES. 245 testifies, that it was so far from being determined in the Council of Florence both by Greeks and Latins, as is pretended, that the consecration of the euchnrist was perfected hy the tcords of institution only ; that not only the Greeks declared the direct contrary, but even the pope himself would not permit it to be so decreed. This is the account Renaudotius gives us of this matter, according to the acts of this Council as published at Rome ; only he has given a more faithful account of it than Arcudius, or Goar, or Bona, who would put upon us the opinion of Bessarion, and five more, as the opinion of all the Greeks who were present at that synod, except Mark of Ephesus ; whereas there were twenty one Greek bishops, besides many other eminent priests and deacons of that Church, present at this Council : so that these six were little more than a quarter part even of the bishops. So that supposing the account of this matter, which is given us by the Romanists, be a truer account than that which is given us by Sgyropulus, who makes Bessarion only to have joined with the Latins in this opinion, and to have made a declaration of it, yet still it made no part of the resolutions of tliat Council, neither was it admitted among the articles of the union. And yet both criminationibiis vindicans & cum Latino canone conciliare satagens, neque Latinos accusans. Inde usque ad synodum Florentinam de illo argumento controversia nulla fuit ; curaque Ferrarce & Florentine per annos prope duos actum asset in congregationibus de processione spiritus sancti, de Azymo, de primatu pap«, de purgatorio, &, aliis doctrine capitibus, quae Ecclesiarum division! causaui dederant, St jam decretum unionis utriusque partis consensu scriptum fuisset, caepit Joannes de Turrecremata Graecos accusare, quod verbis Christi invocationem conjungerent, qua? illorum efficaciara destruere videbatur. Negaverunt Gra>ei, uUa se, quae verborum Christi vim &, dignitatem imminueret, opinione teneri j invocationem sancti spiritus antiquitus a Sanctis patribus traditam, solummodo servare se, de qua suspicio nulla esse posset, quin voca- retur simul in dubium illorum fides & religio, quos Ecclesia ut magistros semper coluerat. Interea Bessarion cum aliis quinqMe episcopis, inconsulto patriarcha &. reliquis antistitibus, earn professionem edidit, quae TurrccrematEe rationibus congruebat. Joannes Palaiologus & episcopi Marcum Ephesium, qui nondum secessionem fecerat, hortati sunt ad Ecclesiaj suae doctrinam paucis exponendam, quod ille brevi scripto prrestitit, quo probare aggressus est, non solis verbis Dominicis, sed adjunttis preeibus, prassertim invocatione spiritus sancti, eucba- ristiam consecrari. Illius sententiam Imperator, Joseph patriarcha, & episcopi, sex cxceptis, omnes probavcrunt, nee ab ea avelli potuerunt. Institit Turrecre- mata ut definition! sjnodali, adjiceretur quantum satis esset, ut, quod pauci illis credere se tcstati fuerant, omnibus tanquam fide certum prajscriberetur. Id Eugenio pontifici non placuit, & definitio absque ulla additionc promulgata est, Rcnuudot. Cotnment. ad Liturg. Copt. St. Basil, p. 21G, 217. 246 A DISSERTATION CONCERNING accounts may be reconciled : for it might be that five bishops more might declare themselves in a conference, where Sgyropulus was not present, to be of this opinion, and Sgyropulus not take notice of that conference ; for he tells us little of any thing where he was not himself particularly concerned, and yet none of them might know or consent to what Bessarion was appointed by the emperor to say at the conclusion of all, and after the Greeks had subscribed the union, and the Latins were going to subscribe it also. So that which account soever we believe, (and nothing hinders but we may believe both) it is evident, that the declaration made by Bessarion was far from being the opinion of the majority, even of those Greeks who were at the Council ; and it is acknow- ledged by all, that it was not the opinion of any other of the Greeks. Again, the same Renaudotius, speaking concerning the invocation of the Holy Spirit, in another place, having observed that the Gothic, Gallican, and Mosarabic Liturgies, the Litur- gies used in the Latin or Western Churches, had such a prayer following the words of institution, no less than those in the Greek or Eastern Churches, says : — "The first amongst those who have written concerning Liturgical matlers, who has observed this conformity between the Mosarabic and the Greek practice in this point, is cardinal Bona, and he judges it is to be understood according to the same orthodox- sense, as he calls it, in which the Greek fathers explained their prayer, iWaftc ti^l'S btfaU X\)t ^r^f iOUft IioUp of €^ijrtS>t ; that is to say, that the bread already consecrated may he sanctified to us and to our salvation by the descent of the Holy Ghost. But six bishops, who gave this explanation unknown to the emperor and the other bishops, and who afterwards when they did know it opposed them, cannot be called the Greek fathers. But however that be, it cannot by any means relate to the Syrians and the oiher orientals who had no concerns with them. For what the followers of Bessarion and Arcudius say, that the tvliole prayer refers to the profitahle receiving the mystery, cannot bear. For the descent, the coming, and the overshadowing of the Holy Spirit upon the gifts already consecrated into the body and blood of Christ, ought not to be prayed for, onhj that those who are going to receive them may receive them worthily." * Having thus shewn that this prayer of * Primus inter eos qui tie Liturgicis rebus scripsernnt, banc vetusti Mosarabici Ritus cum Grasco conformitatem observavit cardinalis Bona, camque intelli- THE PRECEDING LITURGIES. 247 invocation is of primitive antiquity, and has made a part in all the Liturgies of the Church, hoth of the East and the West, and that it has been used after the words of institution in all those Liturgies, except tlie Roman, and that the interpretation given of that prayer by Bessarion, Arcudius, Goar, and Bona, is neither agreeable to the words of the prayer, nor did the Greeks in the Council of Florence put that sense upon it, as those learned authors pretend, I trust I have proved that it has Antiquity, LTniversality, and Consent, to convince us that it always made a part of the form of consecration, till it was cast out of the English Liturgy for the satisfaction of Bucer and Martyr, foreign Presby- terians invited over hither to spoil our Reformation. I should now have proceeded to another head, but that a learned gentleman has been lately pleased to make another objection against this prayer as it stands in the Clementine Liturgy, the Liturgy I am at this time examining particularly. Toward the latter end of the year 1717., a book was published, called, " Reasons for restoring some prayers and directions, as they stand in the communion service of the first English reformed Liturgy compiled by the bishops in the 2nd. and 3d. years of the reign of king Edward VL", wherein the learned author proved that there were four things requisite to the due celebration of the holy eucharist : — " 1. The mixture of water with the sacramental wine. 2. Prayers for the faithful departed. 3. The invocation of the Holy Ghost to bless the elements. 4. The oblation of the bread and wine to God, as the commemorative sacrifice of the body and blood of Christ ;" which were all ordered to be performed in that Liturgy, but were laid aside in a year or two after, and have ever since been disused by the Church of England. These things he shews ought to be restored, to make the eucharist complete and perfect, and agree- gendarn judicavit secundum eundem sensum orthodoxum, inquit, quo patres Grceci in Synodo Florentina suayn oratumem, fac hiinc panem preciosum corpus Christi, explicarunt : ut nimirum hostia jam consecrata, nobis nostrceque saluti sancti spiritus illapsu sauctijicetur. At patres Graeci dici non possunt, episcopi sex, qui imperatore 3c aliis eiiiscopis nescientibns, &, postea reclamantibus, talem expositionem dederunt. Qualis vero cunque ilia sit, ad Syros &, reliquos orien- tales, qui cum illis commune nihil habuerunt, pertinere nullatenus censenda est. Nam quod aiunt Bessarionis &, Arcudii imitatores, totam orationem referri ad fructuosam mysterii susceptionem, sustineri non potest. Neque enim postulari oportet spiritus sancti illapsum, adventum &, obumbrationem super dona con- secrata in corpus & sanguinem Christi, ut qui ilia percepturi sunt, digni eadem suscipiant. Renaudot, Obscrvat, in Liturg. Syriac. p. 92, 93. 248 A DISSERTATION CONCERNING able to the institutiou of Christ and the practice of the Primitive Church, and of the whole Christian Church in all times and all places for above fifteen hundred years. These reasons were soon answered by another learned gentleman in another little book, called, " No Reason for restoring," &c. To which a reply was quickly returned, called, " A Defence of the Reasons," &c. Not long after the publication of this Defence, a book was pub- lished, entitled, " A Communion Office, taken partly from the Primitiv^e Liturgies, and partly from the first English Reformed Common Prayer Book," designed for tlie use of those who did not think those essential points, before mentioned, sufficiently provided for in the present Liturgy of the Church of England. This office was published in the beginning of the year 1718. Some time after, a learned author of the opposite sentiment thouglit proper to write against the Defence, &c., which answer he published in two parts, called, " No sufficient Reason," &c. In this book he has thought fit to take notice of the communion office before mentioned, in which is inserted the prayer of invocation, taken from the Clementine Liturgy, which prayer he has particularly been pleased to animadvert upon. And, therefore, as I am now vindicating that prayer, and proving it to be truly Primitive and Catholic, I think it proper to take notice of his objection to it. For though I doubt not but the learned author of the Reasons will give a satisfactory reply to the second part of the " No suffi- cient Reason," as he has already done to tlie first, yet, forasmuch, as 1 know myself to be more particularly concerned in this point, (for it was at my request this most ancient prayer was put in tlie communion office before mentioned, rather than that wliich is in the first Liturgy of Edward VL) I think it behoves me to give my reasons for it, and to vindicate it from the charge this learned gentleman brings against it. He says then : — " It has been judged proper to frame a nciU COmmuittOtt OfRCf, different from both the first and second Liturgies of king Edward : where, instead of praying to God to bless and sanctify the yifts and creatures of bread and tvlne, that they may beXXWXti ttS tJie body and blood, of Christ, they now require to pray in these words : — Send doivn thy Holy Spirit, the witness of the j^assion of our Lord Jesus, upon this sacrifice, that he may make this bread the body of thy Christ, and this cup the blood of thy Christ, without any manner of restriction, and in as express terms as C. THE PRECEDING LITURGIES. 249 du Perron, or iiellarinine, or any of the most zealous transub- slantiators could ever desire, and beyond what is used in the canon of the mass. And there being such an improvement already made, what may be suspected to follow in time ? Or, who can undertake to promise where these reasons will stop at last ? Of which, yet we oughi to be very well assured, before it can be expected that we should come into their new measures, it being very unreasonable to leave a certainty for an uncertainty, a fixed and stated Liturgy for a new one, that perhaps in a little time may as easily be parted with as that of king Edward has been." * Now here are two points which I think myself obliged to vin- dicate ; first, that we have not exactly followed the first Liturgy of king Edward VL, and then that we use the Clementine prayer, which, in this learned gentleman's opinion, is as strong for trau- substantiation, as any thing that the most zealous for that doctrine can desire. As to the first of these, the reason why we have not exactly followed the first Liturgy of king Edward VI. in this point, is because that Liturgy has not herein exactly followed Primitive antiquity, and comes too near the canon of the mass, whei'e this prayer for the divine benediction, to sanctify the bread and wine, precedes the words of institution, contrary to all other Liturgies of the Christian Church, whether in the east or west : and as that prayer was always placed in the last place to com- plete and perfect the consecration, and not to begin it as in the Roman canon and the first Liturgy of king Edward, so it \\ as judged most proper that in the restoration of Primitive usages, the Primitive order should be observed, and the most Primitive form of prayer also. It is true, the author of the Reasons, when he first pleaded for the restoration of these usages, pleaded for them as being contained in the first reformed Liturgy used in this realm, thereby to shew^ that they were agreeable to the doc- trine taught by our own bishops at the Reformation. But he did not plead for them as reformed, but as Primitive and Catholic usages. And, therefore, when he or his friends were convinced that it was necessary to restore those practices, they lay under no obligation to restore them exactly according to that book, which was but modern. And as they declared their value for * No sufficient Reason, part ii. p. 85, 86. 2 K 250 A DISSERTATION CONCERNING that book no further than as it was more conformable to the Pri- mitive pattern than the present Liturgy of the Church of England, so where they ibund it not agreeable to the Primitive patterns, as it was not in the order wherein the invocation of the Holy Ghost was placed, or in the words of that prayer, they chose rather to follow the best exemplar of the Apostolical form, as I have shewed the Clementine Liturgy to be, than the modern form as placed in that book. Though for peace sake, and if their brethren would have agreed to the usage of the communion service as it stands in that first book of king Edward, they would have complied with it, and made no further alteration ; but that being refused, and it being said that they could not deviate in an iota from the present established liiturgy, those who were convinced that that Liturgy was defective in the communion service, finding it necessary to supply those defects, judged it most proper to do it in the most Primitive manner, by observing the same order of consecration which they found in the most ancient and Catholic Liturgies both of the east and west, where the oblation and invocation followed the words of institution, and did not precede them, as in the canon of the mass, and the fust Liturgy of king Edward. But the second objection is of greatest moment, and which, if it had not been made, I should not have thought the other worth my notice. It seems in this communion office, the words UtltO tlJJ are left out in the prayer of invocation in the communion office. Now I confess those words are in the canon of the mass, and in the first Liturgy of king Edward, which was plainly taken from that canon, and differs very little from it, except in the Rubrics : but they are in no other ancient Liturgy. For in all the Greek and Eastern Liturgies, as well as in the Galilean, Gothic, and Mosarabic Liturgies, which were the ancient Liturgies of the Western Church before they gave place to the Roman canon, there is no such word as nobis or iinio us in this petition for the descent of the Holy Ghost upon the elements ; they all, as has been shewed, run in these words, Make, or let him make this bread the body of thy Christ, and this cup the blood of thy Christ, without any manner of restriction, and in as express terms as are in this prayer, which this learned gentleman reflects upon. Whether the cardinals, Du Perron, or Bellarmine, could ever desire more, is a question not very difficult to answer. But this is certain, and I have already proved it, that the cardinals, THE PRECEDING LITURGIES. 251 Bessarion, and Bona, and Arcudiiis, and Goar, as zealous tran- substantiators as either Da Perron or Bellarmine, have pleaded as hard for those words untO US as this gentleman or any of his friends can do. A sure argument that those words tttttO US, did not, in their opinion, in any wise tend to overthrow the doctrine of transubstantiation, nor that the leaving them out did in any measure tend to support that doctrine. I am persuaded this learned answerer had not duly considered what advantage he gives the zealous transubstantiators by maintaining such an assertion, that to pray to God to send the Holy Ghost to make this bread the body of Christ, and this cup the blood of Christ, without restriction, is as much as they can desire. For this is as much as to say, that all that use such a prayer maintain, or at least countenance, the doctrine of transubstantiation, otherwise the zealous transubstantiators can have no desire gratified by it. If so, then they have a better argument for that doctrine than I thought they had. They have the concurrent sense of the Primi- tive Church from the Apostles' days downwards, of the whole Catholic Church, of all Churches but their own, (their's being the only Church which has the restriction) both Eastern and Western for eight hundred years at least, and of all the Greek and Eastern Churches to this day, to countenance this their absurd opinion. So tliat they must have Antiquity, Universality, and Consent, to support the doctrine of transubstantiation, if the objection here made agairlst this prayer be of any weight. Where- as for my part I took the doctrine of ti'ansubstantia'ion to be modern, first started and maintained by Paschasius in the ninth century, when the Roman canon only had prevailed in all the Churches of the west, and excluded those Liturgies in tl)ose parts wherein this prayer was used in the form, and order, and words, which this vvorlhy person is pleased to condemn as teaching that doctrine. But if to call the consecrated bread and ^vine the body and blood of Christ, or to pray that they be made so by consecration, is to teach the doctrine of transubstantiation, (and if it be not, the objection is made to no purpose) then what shall we say to our Saviour's own words. This is my body, This is my blood, which were spoken by him without any restriction } he does not say, This is my body tttttO JJOU, This is my blood untO gOlt* Cardinal Du Perron and Bellarmine, and the most zealous transubstantiators, say, tliat they are as express as they can 252 A DISSERTATION CONCERNING desire, which is more than many of" them have said of this prayer ; which, if they had thought so very much to their purpose as is now pretended, they would not have been so zealous in the Council of Florence to get an interpretation of it by the words tltttO Its, the words which the learned answerer blames us for leaving out. However 1 do not deny but they may prove tran- substanliation from those words. Make this bread the body of thy Christ, &c., just as they prove it from the words, This is my body, &c., and no otherwise. And as Christ spoke those words without any manner of restriction, so the Catholic Church in all ages and places, where the canon of tlie mass has not prevailed, have used the words of this prayer without restriction. For since Christ liimself has so expressly declared the consecrated bread and cup to be his body and blood in most express terms without limitation, I cannot see that the Church is to be blamed for praying that it may be made that body and blood which Christ called it, without adding any limitation thereto. For why should we make a restriction in our prayers, where Christ himself hath made none } The same answer that is made to prove that our Saviour's own words do not countenance the doctrine of transub- stantiation, will prove that this prayer also gives no countenance to it. For our Saviour's words always precede the prayer, (except in the canon of the mass and king Edward's first Liturgy) and, therefore, when we afterwards pray that the bread may be made the body, and the cnp the blood, of Christ, we plainly shew that we pray it may be made that body and blood which he appointed it to be. Therefore these words cannot be charged with giving countenance to transubstantiation, unless our Saviour's words do likewise countenance that doctrine, for they follow our Saviour's words, and are used with a plain reference to them, and the meaning of the latter cannot be different from that of the former. This anonymous gentleman, therefore, in order to bring an accu- sation against us, as if we were running into the very dregs of popery, has unthinkingly given greater advantage to the Romanists than, I am well assured, he intended. For he argues, that to call the bread the body, and the cup the blood of Christ, or to pray thai they may be made so without adding a restriction, is as good an argument for transubstantiation as can be desired by the most zealous maintainors of that opinion. These I confess are not directly his words ; but if his words do not bear this sense THE rUECKUING LITURGIES. '25:3 and meaning, they signily notliing. Now our Saviour hinisell' called the bread his body, and the cup his blood, and the most Frimitive Church, and the whole Catholic Church in all times and places, for eight hundred years together, excepting Italy, (if that may be excepted whilst it was Primitive, and before pope Gregory had drawn up his sacramentary) did pray to God to send the Holy Ghost to 7nake this bread the bodtj, and this cup the blood of Christ, without any restriction ; therefore Christ himself and the Catholic Church, not excepting the most Primi- tive, have given as good an argument for transubstantiation as can be desired by the most zealous maintainors of that opinion. And I freely own I shall think it no discredit to be thought as much a favourer of that doctrine, as our Saviour and his Primitive Catholic Church were. And I am sure no argument can affect me, or any that ap])rove of this prayer, with regard to transub- stantiation, but it must also affect our Saviour himself and his whole Church, even the most Primitive Ante-Nicene Chiu'ch, when I believe our learned antagonist himself will own that doc- trine and religion were most pure and uncorrujit. And yet in order to asperse us as favourers of transubstantiation, and as paving the way to downright popery, he unwarily makes our Saviour himself and the Primitive Church to give countenance to that doctrine. I say, this is plainly done in order to asperse us as paving the way to popery. For having accused us of going beyond the mass in favour of transubstantiation, even as far as the Most zealous transubstantiators could ever desire, (though we have gone no further than the Primitive and Catholic Church did in the earliest ages, of which I thought that a man of his learning could not be ignorant) he proceeds and says : — There being such an improvement already made, what may be sus- pected to folloiv in time ? or, who can undertake to promise where these restorers will end at last ? Now this improvement must mean that we have made an alteration different from what the author of the "Reasons" has proposed, and in another form than any which he had put down in that little book ; for if it be no more than what he has there expressly mentioned, there is no improvement, nothing different from the first proposal: and this improvement, according to what he has said before, must be in favour of transubstantiation. But if there be really no improvement, nothing in this prayer which 254 A DISSERTATION CONCERNING was not fairly proposed before by the author of the " Reasons" in that very book, then this is a very false suggestion. And that there is no more in this prayer which this learned gentleman calls an improvement, than what the author of the "Reasons" pleaded to have restored, is most certain from that very book where he has inserted this prayer, as what he thought proper to be restored. TJie third passage, says he, to he restored, is the prayer for the descent of the Holy Ghost upon the sacramental elements.* Then he gives us that prayer in the words of king Edward's first Liturgy ; and immediately after in the words of the Clementine Liturgy, the prayer which this learned gentleman calls an im- provement. He pleads that the prayer for the descent of the Holy Ghost may be restored : but plainly shews, it is indifferent to him whether it be done in the words of king Edward's Liturgy or of any other, especially this, which he as particularly mentions in the " Reasons" as he does the other. Nay, he is more par- ticular upon it, for he but barely cites the words of king Edward's first Liturgy, but he enlarges upon the prayer as it is in the Clementine Liturgy, saying, " This invocation for the descent of the Holy Ghost to make the elements the body and blood of Christ, being spoken at some distance after the words pronoiuiced by our Saviour at the institution ; it is plain, the author of the * Apostolical Constitutions' did not believe the pi'onouncing the words, This is my body, This is my blood, either trans or con- substantiated the bread and wine: for if our Saviour had been corporally present, either by changing the elements into his body and blood, or united to them by consubstantiation ; if this effect had followed upon pronouncing these words. This is my body, 8fc., to what purpose should the descent of the Holy Ghost have been afterwards invoked, to make the elements the body and blood of Christ ? To what purpose should this be done, when, according to the " Trent Catechism," they were so already in the most full and wonderful sense imaginable .?" Now from what he before says concerning the antiquity of this prayer, and what he here speaks of it, as so opposite to the doctrine of the Church of Rome contained in the " Trent Catechism," it is evident that he thought it preferable to that in king Edward's Liturgy ; and that though he could be contented if the prayer for the descent * Reasons, p. 22. THE PRECEDING LITURGIES. 255 of the Holy Ghost was restored as in that first English reformed communion office, yet he would rather choose to have it restored from the " Apostolical Constitutions." So that here is no im- provement made with regard to this prayer, it is the very same in the new communion office with what it is in the " Reasons." And this learned gentleman's zeal against that office has made him forget the antiquity of this prayer, which he charges as favouring transubstantiation, and so blinded him, that he could not see that this very prayer was set down in the " Reasons," and therefore could be no improvement of any thing tliere proposed. The first time that 1 was so happy as to meet with this excellent prayer, was in the reading bishop "Hickes's Christian Priesthood," where* he has given it us both in the original and in his own translation. Then after a short account of the manner of admin- istering the holy sacrament according to the "Apostolical Con- stitutions," of which this prayer is a part, he immediately adds — " This account of the eucharistical service is, as I have befoi'e observed, most agreeable to the accounts we have of it, and of the administration thereof, both in the first Apology of Justin Martyr, and also to the doctrine of it in his Dialogue with Tripho, and I 5o ttot Dottlit, \i\xt tt ts most cottfonnatile to ti)c ^rtmitibf anti Apostolical form." And I must confess, I little thought that popery and transubstantiation would have been found in a Primitive and Apostolical form, or in what bishop Hickes judged to be so: for I am verily persuaded, he uas as far from popery, or from believing transubstantiation, as any man whatsoever, of which his excellent letters against popery are a sufficient testimony. Much less could I think that any non-juror (as this learned gentleman styles himself in his title page) would have charged a prayer commended by him, as teaching the doctrine of transubstantiation in as express terms as C. Du Perron or Bellarmine, or an t/ of the most zealous transuhstantia- tors could ever desire, and beyond ivhat is used in their Canon of the Mass. But what does he mean by beyond the Canon of the Mass ? Does this prayer, or any rubric in the new communion office, direct us to elevate the elements, and to worship them, as the Canon of the Mass does ? How then does it go beyond it.'' Or indeed, how is it in any respect like it } If he says that he * Christian Priesthood asserted, p. 131., &c. 3d. edition. •256 A DISSERTATION CONCERNING speaks not of Rubrics, but only of prayers ; I answer, that the prayers in the Canon of the Mass no more favour transubstan- tiation, than the prayers in the established Liturgy of the Church of England. The Canon of the Mass, generally speaking, is very innocent and inoffensive as to the prayers, and does lud favour the superstitions and con'uptions of the Church of Rome, particularly in the point of transiibstantiation, more than the communion office of the Church of England, or of any otht r Church that protests against that doctrine. For that Canon, as to the prayers, was compiled at latest in the latter end of the Sixth Century, by Pope Gregory the Great, above two hundred years before transubstantiation was taught by Pascliasius, and has received little or no alteration since. But then superstitious rubrics have been added for the elevation and adoration of the host, and the absurd doctrine of the elements being changed into the very natural body and blood of Christ, which was born of the Virgin Mary, and is now in heaven, is taught in their creed and Catechism, aiid authorized and enjoined to be believed by the highest authority of that Church. Therefore, if by the Canon of the Mass he means the prayers alone without the Rubrics, I see no harm if the new form had been agreeable to it, as the first Liturgy of kind Edward is, otherwise than it would not have been so agreeable to purer antiquity, as I conceive it now is. For though the Canon of the Mass has a terrible sound with it to those that know nothing of it, yet read it without the rubrics, and very little amiss will be found in it. It is here published in English, and therefore 1 may fairly submit what I liere assert to the reader's judgment, without adding any thing more on that occasion. And if we have chosen another prayer different from what is in the Canon of the Mass, which this gentleman is pleased to call going beyond that Canon, it has been only because we believe that to be the more ancient form, and the form more universally used than the other, which seems peculiar to the Church of Rome ; all otlier Churches whatsoever that we have any account of, whether orthodox or heretical, that were before the Reformation, using this form as it stands in the new communion office. But we pray that the bread may be made the body, and the cup the blood of Christ, tolti^OUt auj) manner of tCStVtCttOn, So did the ancient Churches, and so do all Churches at this day, but the Roman and the Reformed : so did THE PRECEDING LITURGIES. 257 our Saviour at the iustitution style it his body and blood without restrictiou. But we pray that the Holy Ghost may make them Christ's hoJy and blood, which implies as if we expected some extraordinary change to be made in the elements, requiring an omnipotent power to produce it. And I freely confess, for my own part, (and believe I may say the same for my brethren in communion with me) that 1 do believe so. But I believe no transubstantiation. I do not believe the bread and wine to be annihilated, and the substance of them, the accidents remaining, to be clianged into the natural body and blood of Christ, which was born of the Virgin Mary, suffered on the cross, and is now in heaven, which is the doctrine of the Church of Rome : neither do I believe with the Lutherans, that the substance of the bread and wine remaining, the very individual body and blood of Christ is by a certain ubi- quity so united and incorporated with them, as to be eaten and drunk by the faithful in the Lord's supper. Neither do I believe with the Calvinists, that the body and blood of Christ, which are now in heaven, are sacramentally, or in an inconceivable manner, united to the bread and wine, so as to be received together with them by the faith of the communicants. But T do believe the bread and wine to be the only body and blood appointed to be received in the holy eucharist. And I believe them to be made his sacramental flesh and blood, that is, the full and perfect re- presentative of his body and blood, his very body and blood in power and effect : that very body and blood which he spake of, when he said : — "Except ye eat of the flesii of the Son of man, and drink his blood, ye have no life in you. Whoso eatetli mv flesh, and drinketh my blood, hath eternal life, and 1 will raise him up at the last day."* Mr. Johnson, to whom 1 refer the reader, t has proved these words, and all belonging to them in the same chapter, to refer to tlie flesh and blood of Christ in the holy eucharist, and that that flesh and blood are the bread and wine there given and received. And I believe that the Holy Ghost descends upon them and rests in them, not barely to sanctify ihem or separate them to an holy use, but to infuse in them a quickening virtue to nourish and feed our bodies and souls unto eternal life. And, therefore, I think it necessary, whenever I re- * Jolin vi. o3, .'A. f Unbloody Sacrifice, part 1. p. 251. &.c. 2 L 258 A DISSERTATION CONCERNING ceive or administer this holy sacrament, to desire God to send down his Holy Spirit, that he may make the bread the body of Christ, and the cnp the blood of Christ. Nor do I see any occasion to make any restriction in that case ; for being then celebrating that sacrament, the meaning is plain and obvious, that I understand thereby the sacramental body and blood of Chi'ist ; that body and blood which he gave to his disciples, when he said, Take, eat, this is my body, &c., without any resti'ictiou. And what authority have we to put a restriction where Christ himself has put none ? does the Established Church, or any Church in the world, put a restriction upon the words, body and blood, in their consecration prayer ? why then should we ? Why should that bo charged as a fault in us, which is so charged in no other communion r St. Chrysostom's liiturgy, after having said, Make this bread the precious body of thy Christ, and this cup the precious blood of thy Christ, adds, fjjangtttg tijcm h^ tijg ?l§Oll? Sl>tl*it. Wliich cardinal Bona translates, trattSUb^ fttaittiatittg them by thy Holy Spirit. 80 ready are some per- sons to find out transubstantiation, where no such thing was meant or thought of ; for though there be a change made in the elements, there is no transubstantiation ; for there was no such thing or word known in the days of St. Chrysostom, or whenso- ever that Liturgy, used in the Greek Church at Constantinople, was composed. Mi\ Johnson has proved this very plainly from St. Chrysostom's words, which I shall, therefore, give as cited by that learned gentleman. " St. Chrysostom, in his homily on the lllh. chapter of the first Epistle to the Corinthians, v. 16, 17., says, That the Apostle speaks so as to make us believe and tremble ; for what he says is this, that what is in the cup is that which Jloived from our Saviour's side, and of that we partake. And he adds not far from the same place. After he had spoken of the communion of the body, and because that jvhich partakes is different from the thing it partakes of he takes away the distinction, though it seem but a small one. Having .'spoken of the communion of the body, he endeavoured to say something that tvas yet more close still ; wherefore he adds, we being many, are one bread and one body ; for (says the Apostlej why do I speak of comwunion ? we are that very body. For what is the bread ? says the Apostle : The body of Christ. What are the partakers ? The body of Christ ; not I THL PRECEUIXG LlTUllGIKS. 259 tnanij bodies, hut one body. In whicli words as lie speaks decisively against the Church of Rome, not only in making bread the body of Christ, but likewise in making the sacramental body to consist of the members as well as of the head ; so he is very express, that in the eucharistical bread and wine we receive the body of Christ Jesus more than in a type or figure. For what is there in a type, to make a man tremble ? And he makes the communion to be the eucharistical body and blood, and not our declaration. And I am the more confirmed in this exposition of St. Chrysostom, when 1 consider that St. Irenwus nnderstands the body and blood in this text to be the bread and wine conse- crated for this purpose : for speaking to those heretics, who vilified the creation, and would not allow it to be the workman- ship of the good Clod and father ; Then, says he, neither will the cup of the eucltarist be the communication of his blood, nor the bread ivhich \ce break the communication of his body. And in another place, How could our Lord, in common justice, take that bread, tvhich is, according to our doctrine, a part of the creation, and declare it to be his body, if he be the Son of ano- ther Father ? And affirm the ini.vt cup to be his blood ? Ignatius himself (who was contemporary to divers of the Apostles) supposes the eucharist to be the body of Christ, which suffered for our sins, and was raised front the dead.'^* " But," says he a little after, " though the ancients believed the bread and wine in the eucharist, to be the body and blood ; yet they did not believe that they were the natural or substantial body and blood, but that they were so in a spiritual manner, in power and effect : so that the bread and wine are not the body and blood in them- selves considered, nor merely by their representing or resembling the body and blood, but by the inward visible power of the Holy Spirit, by which the sacramental body and blood are made as powerful and effectual for the ends of religion, as the natural body itself could be, if it was present : and it is on this account that it is called Christ's spiritual and mysterious body, as being discerned to be what it is by the inward not the outward eye ; by our faith, our minds, and spirits, not our senses. And this, when proved, is a full answer to the objections above mentioned ; for though bread and wine, abstractedly considered, are indeed * Unbloody Sacrifice, part 1. p. IT I. 260 A DISSERTATION CONCERNING weak elements ; yet when enriched with the special presence and invisible operations of the Spirit, they are very efficacious and beneficial : though bread and wine in themselves can be no more than figures, yet when the Holy Ghost has blessed and sanctified them, they are in power and effect to us the very same, that the archetypes could be : and though we cannot apprehend this by our taste or sight, yet we may by our reason, informed by a right faith."* This doctrine Mr. Johnson has very well and fully proved in his book, both from Scripture and the testimony of the fathei-s, to which I, therefore, refer the reader, and it is a doctrine, which as he, b>' solid and unanswerable arguments, proved to be a true doctrine, so it is intirely inconsistent with transnbstantia- lion. For the sacramental, representative body, that which is the body only energetically, or in power and effect, cannot be the individual natural body. Nevertheless there is a great change made in the elements, a change that requires an Omnipotent power to effect it ; for a less power cannot infuse such a virtue into weak elements, and make that which, in its own nature, can only nourish the body and preserve its life a while in this world, become the food of eternal life. Man may, indeed, consecrate or dedicate bread and wine to God, and set them before him, or offer them in remembrance of Christ's death, or a testimony of his firm belief of it : but man cannot infuse any quickening or life-giving virtue into those symbols, and yet without that virtue they can profit him but little. For, as our Saviour says, speaking concerning his body and blood in the eucharist, " It is the spirit that quickeneth, the flesh jirofiteth nothing." t If, therefore, this quickening Spirit, the Holy Ghost, be not present to be received by us with the bread and wine to communicate to them a quick- ening power, the bare elements can profit us nothing. Though they may be symbols or representatives of Christ's body, or bare types, (as under the Jewish dispensation there were many types of Christ) they cannot be his body and blood in power and effect, and convey to us all the benefits purchased by the breaking of his body and the shedding of his blood, by the resurrection of his body and ascension into heaven. We therefore, (as the whole Catholic Church has done from the Apostles' days to the Reformation) think it necessary to pray to * Unbloody Sacrifice, part 1. p. 177. f John vi. 63. THE PRECEDING LITURGIES. '261 God on tins occasion to send down his Holy Spirit, the witness of the passion of our Lord Jesus, upon this sacrijice, that he may make this bread the body of his Christ, and this cup the blood of his Christ, because without this Spirit our Saviour has taught us, that even his own flesh cannot profit us. And if we had added, Changing it by thy Holy Spirit, as it is in St. Chry- sostom's Liturgy, we could very well, as I have shewed, have cleared those words from teaching the doctrine of transubstantia- tion. But as Ihe}^ are peculiar to that one Liturgy, we had no regard to them, resolving in this particular to use this prayer in the most Primitive and universal form, that no one might condemn us for it, without at tiie same time condemning the most Primi- tive and Catholic Church ; and to be condemned in such company will never afflict us. But the learned author of " No Sufficient Reason" tells us, that " the consecration has been anciently held to consist in the words of institution. Tertullian is as express for it as can be. Having taken the bread, and distributed it to his disciples, he made it his body, Ijl> Sa^tug;) tfjtSJ IS tttg bOtl|). Here I would ask any opponent; could it have been more fully expressed, supposing the consecration really to consist in the words of institution .? If it could, let it be shewn. But if that cannot be done, the conclusion is inevitable, that according to Tertullian's doctrine, our words of consecration are all that can be said to be necessary to that purpose." * Now though I have already answered this passage of Tertullian in answer to cardinal Bona, who makes the same objection, yet it may not be amiss to take notice of it again here as it is revived and urged by this learned gentleman. He also urges the testimony of St. Augustine, who says, " / have told you that before Christ's words (of institution) what is offered is called bread ; but after the pronunciation of those words, is no longer called bread, but is named the body. Here St. Augustine teaches the bread to receive the effect of consecration, upon our Lord's words being pronounced over it. And if this was true doctrine then, it must be so now ; and by consequence, our learned author's objections against the sufficiency of our Liturgy in this respect, must vanish." Now I might answer our author in his own words, and tell him that Tertullian and St. Augustine were African * No sufficient Reason, p. 120. 262 A DISSERTATION CONCERNING fathers, " who whatsoever tradition they might follow in Africa, it can never be proved that their practice in that part of the world could make it universal."* For if this be a good argument against us in one case, I see not why it should not be a good argument for us in another : especially since in this case, sup- posing his citations proved what he thinks they do, we have the authority of all other Churches expressly against them, as appear from their Liturgies; but he has no authority of any other Church, or so much as one single father, against their testimony in the other case, where he thinks it a sufficient answer to say the tradition of Africa cannot make it universal. But we liave no occasion for such a shift in the case before us : the passages he cites do not prove this point. For Tertullian does not say that the priest makes the bread Christ's body by reciting these words of Christ, but that Christ hiuiself made them his body by saying. This is my body. And this is confessed by all ; for if Christ had not said those words, This is my body, we could never have known or believed bread to be his body, or the figure or type of his body, as Tertullian afterwards explains himseli". And if I was disposed to cavil, I might say as he has done to us, How comes he to cite STertttlltan, as saying ije tttaUf it ijitt itoOS without restriction, in as express terms as C. Du Perron or Bellarmine, or any of the most zealous transubstantiators could ever desire, when Tertullian himself has added a Limita- tion in the very next words, saying, that is, the figure of his body. Whereas we left out nothing in that prayer which he so severely reflects upon us for, but put it down just as we found it in the most ancient Liturgy of the Catholic Church. But God be praised, our cause has no need of such artifices to prejudice a reader. Christ, as Tertullian says, made the bread his body, by saying. This is my body, that is, he gave us his word to satisfy i us, that bread so blessed and consecrated as that was which he gave his disciples, was made the type or figure of his body. Consequently those words of Christ, as spoken by him at that time, not only made the bread which he then blessed and broke, and gave to his disciples, to be his body, but have also made all bread which has been so blessed, and broken and distributed according to his institution, to be his body ever since. And all * No Reason, p. 64. THE PRIXEDIXG LITUKGIES. 263 that liave undertaken to prove the eucharistical bread to be Christ's body, talcing the word body either in the sense of the Primitive Church, or of the Church of Home, orof tlie Lutherans, or of the Calvinists, they have no other proof for it but these words of Christ, Take, eat, this is wy i)O0V. Therefore by these words at that time spoken by him, he made the bread his body botli when he gave it to his disciples, and ever since when it is administered according to his ordinance : consequently Tertullian has very truly said, that he made the bread /lis body, by ^KVinq, 2rijif5 ij5 nXP 1)001) : for if he had not said the words, This is my body, and so made it his sacramental'or representative body, his very body in power and effect, no other pow er could have made it so. But this is very far from saying, tliat the whole consecra- tion consists in the reciting or pronouncing those words, as this learned gentleman pretends they do, when he says, Could it have been more fully expressed, supposing the consecration really to consist in the words of institution '^ For Tertullian is not here speaking anything concerning the form of consecration. He is arguing against Marciou an heretic, who denied Christ to have a real body : to confute which opinion, he brings this as a demon- strative argument ; Having taken the bread, and distributed it to his disciples, he made it his body, by saying. This is my body, that is, the figure of my body. But it could not have been a figure, if there had not been a body of a truth : * or, if he had not had a real body. But what is this to the words of consecra- tion ? It is, as he intended it, a good argument against Marcion, that Christ had a real body, because he made bread the type, figure, or representative of his body, and he could not make a true type, figure, or representative of that which had no being. Consequently since he made the figure of his body, by saying. This is my body, it is certain Christ had a body. This is the sole design for which Tertullian produces the words. And there are no other words in the whole Scripture, by which it can be proved, that our Saviour did make the figure of his body. But the conclusion is not therefore inevitable, that, according to Tertullian's doctrine, our words of consecration are all that can be .mid to be necessary to that purpose. That father only • Acceplum panetn & distributum discipulis, corpus suuna ilium fecit, hoc est corpus meum diceudo, id est figura corporis. Figura antem iion fuisset, nisi vt-ritatis esset corpus, Contr. Marc I. 4. r. 40. 264 A DISSERTATION CONCERNING shews, that those words of Christ make the bread, when rightly and duly consecrated, to be the body of Christ ; but he by no means teaches, that the recital of those words is the form of con- secration, which is the point they are brought to pro^'e. These words, it is confessed, are the Word of God, and it is by the Word of God that whatever he has appointed or ordained, is sanctified or consecrated to us. But then it is by that word spoken originally by himself, and not as recited by man. Thus, for instance, every thing that is proper for food, is sanctified for the use of man by the Word of God, and was so sanctified by liim when he said to Adam, and afterwards to Noah, Behold, 1 have given you every herb bearing seed, which is upon the face of all ihe earth, and every tree in the which is the fruit of a tree yielding seed: to you it shall be for meat. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea ; into your hand are they delivered. Every moving thing shall be meal for you : even as the green herb hare I given you all thijigs.-^- Thus the Word of God has sanctified all creatures proper for food to be food for man. And without this sanctification by the Word of God, they could not have been food for us to preserve our life. For, as our Saviour has said, It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. f But then it is by this Word of God as spoken by himself, and not as recited or pronounced by us, that this sanctification is made. Nevertheless, prayer is also required of us to make this food good and truly beneficial to us. The Word of God has made it food for us, and by virtue of that word once spoken by God, it will nourish us, and preserve our life, though we never recite or pronounce it, nay, though we know it not. For Heathens and Infidels are nourished by their meat and drink, though they either know or believe nothing of that Word which has made those creatures for that purpose. But then it is not fully sanctified to them, nor does it preserve their lives to a beneficial use, as the food of Christians does, which is farther sanctified by prayer. For St, Paul says. Every creature of God ■is good, and nothing to be refused, if it i)t tfCPlbfll toitij * Gen. i. 29. ; ix. 2, 3. f Matth. iv. 4. ; Dent. viii. 3. THE PRECEDING LITURGIES. 265 ti^anfeSgibl'Ug. *• Which implies, that without such tlianksgiving, it is not good. For it is sanctijied by the Word of God anH J)rai?fr. Not by the Word of God only, but by prayer also. But though our common food, accordiug to St. Paul's doctrine, is not sufFicienlly sanctified by tlie word of God only, but requires thanksfjiiiiiy ox prayer to be added by us to consecrate it lor our use, jet it seems, according to this learned gentleman's doctrine, the eucharistical bread, the bread of life, vvhicli is of far more value, and therefore requires a more solemn consecration, is suffi- ciently consecrated, not by the words of Christ as spoken by himself, but by those words as recited or pronounced by the priest, without any prayer or thanksgiving. And for this he produces the authority of TertuUian, who says not a word of what is to be said by the priest, but only of what was said originally by Christ. And nobody denies, but that original word of Christ does make that bread to become his body, which is also sanctified or consecrated by thanksgiving and prayei', and offered to God in remembrance of him in the manner he has appointed. But then we say, that this is done by virtue of that word once sjjoken by Christ himself, and not merely by virtue of that word recited by the priest in the form of consecration There we say, that prayer and thanksgiving are at least as necessary as St. Paul teaches us, that they are for the sanctification or consecration of our daily food. Neither will Tertullian's words prove any thing more, not- withstanding this learned gentleman is pleased to urge them as a demonstration for that purpose. But if Tertullian's words will not prove the point for which this learned gentleman produces them, St. Augustine's surely will. For he says expressly : — Tliat before Christ's tvords, what is offered is called bread ; but after the pronunciation of Christ's words, it is no longer called bread, but is named the body. Here it cannot be said, that he refers us to the words of Christ, as spoken by himself at the time of the institution, but to those words as recited by the priest at the con- secration as celebrated in the Church. But still this is not sayinor that the consecration is performed by the recital of those words alone : the most that it implies is, that those words might con- clude the form of consecration in the African Church, as they do in the Roman Canon, and in the first Liturgy of king Edward VI., • 1 Tim. iv. 4, 5. 2 M 266 A DISSERTATION CONCERNING yet it does by no means imply, that the African Church, or even St. Angustine himself, believed the whole form of the consecration to consist in the priest's pronouncing those words. For it is cer- tain, St. Augustine himself believed the consecration to be made hij 'prayer, and the invisible operation of the Holy Ghost, as he plainly teaches, when he says : — We call thai only the body and blood of Christ, which being taken out of the fruits of the earth, aniH COttS^CtateU i)P a mgSttcal prager, is rightly received by us for our spiritual health in remembrance of our Lord's passion for us, which when it is brought by the hands of men into that visible shape, tS nOt SanctififO, that it should be made so great a sacrament, bttt iig t})e tnbtsible Operation of tije ?^oIg ©i^OSt.* Therefore, unless we would make St. Augustine to contradict himself, we cannot understand him to mean what this learned author would infer from his words, that the bread receives the effect of consecration , barely upon our Lord''s words being pronounced over it. It may perhaps be said, that though St. Augustine and the Church of Africa might believe the consecration to be made by the invisible operation of the Holy Ghost, yet it does not thence follow, that they thought an invocation necessary for that purpose, but might believe, that upon pronouncing the words of institution, the operation of the Holy Ghost most certainly followed, whether they prayed for it or not. And if this was true doctrine then, it must be so now, as this author argues from the words he has cited from St. Augustine. Now having no Liturgy of the African Church now extant, unless the Mosarabic Liturgy (as it is highly probable) was so, it might be difficult to give a direct answer to such an objection. But as this invocation is not only in the Mosarabic Liturgy, which we have great reason to believe was that which was used in Africa, but we have also the testimony of Optatus (an African father, somewhat elder than St. Augustine) to assure us that this invocation was used in that Church, such an objection can be of no weight. Now he, writing against the * Corpus Christi & sanguinem dicimus illud tantum, quod ex frugibns terras acceptum, & prece mystica consecratum rite sumimus ad salutem spirituaiem in meinoriam pro nobis Dominicfe passionis, quod cum per manus hoininum ad illaui visibilem speciem perducitur, non sanctificatur, ut sit tarn magnum sacra- mentum, nisi operante invisibiiiter spiritu sancto. August. Tom. viii. De Trini fate, 1. :l. c. 4. p. 798. THE PRECEDING LITURGIES. 267 Donatists, (a sect that was confined to Africa, who sometimes forcibly oppressed the Catholics, pulled dow n their altars, bi-oke their consecrated vessels, and connnittcd many other outrages) and speaking of their pulling down altars, says: — Where the Almiffhty God is imokecl, and u-here the Holy Spirit, htiVi^ Xt({\\ixt^, descends.^ And 1 am persuaded, they did not believe that the descent of the Holy Ghost was without any effect, or that they prayed to the Father to send his Holy Spirit upon the bread and the cup, to make them the body and blood of Christ, and that they did also believe that the Holy Ghost did actuall}' descend according to the tenor of this prayer, not upon the people only, but upon the elements lying on the altar, and yet believe tliat this descent contributed nothing to the consecration, but all was performed by the priest's recital of the words of Christ. Nay, St. Augustine himself, whose testimony is brought to prove that the recital of those words gives to the bread the effect of conse- cration, tells us expressly, that it is snnclijied or consecrated by the invisible operation of the Holy Ghost. However, had Tertullian and St. Augustine been plainly of our author's side in this matter, the opinion or testimony of two sin- gle fathers, though of considerable weight in a matter where they are not contradicted by any other, yet are of no weight at all where they assert any thing contrary to the doctrine of the whole Church, as it appears from all tlie Liturgies of the Church that this opinion is which this author so zealously defends, and from the opinion and testimony of all the other fathers of the Church, as Mr. Johnson has proved, to whom therefore I refer the reader. But I trust I have proved, that neither of these two fathers have asserted or did maintain what the author of " No sufficient Rea- son," &c. pretends they did. In a word, this I conceive is manifest from the testimony of the fathers cited by Mr. Johnson on this occasion, and from tlie Liturgies here published, that the universal Church from the Apostles' days downwards to the Reformation, always used to recite the words of institution, to offer the elements to God as the sacramental body and blood of his Son, with a thankful remembrance of his death, and then to desire and pray for the descent of the H0I3' Ghost, to make the elements the body and blood of Christ in power aud effect^ as * Quo Pens omnipolens invocatus sit, quo postulatus descendit spiritiis sane tus. Optat. advtrs. Panneii. lib. 6. in Bibliothec. Pafr. Tom ir. p. 289. 268 A DISSERTATION CONCERNING having been taught by our Saviour himself, that " it is the spirit that quickeneth, the jflesh profiteth nothing," * and that they be- lieved that every one of these contributed to the consecration, which, as St. Augustine says, was sanctified hy the invisible operation of the Holy Ghost, who being prayed for, as Optatus says, was believed to descend upon the elements. Tlierefore, in tlieir opinion, neither the words of institution, or oblation, or in- vocation, could be omitted, but it made an essential defect in the form of consecration. Concerning the necessity of reciting the words of institution, there is no dispute betwixt us and our adversaries ; they hold it to be necessary, that those words should be recited as well as we. The oblation, with the thankful remembrance of Christ's death, which acccompanies it in all the ancient Liturgies, is expressly commanded in those words, Do, or offer this in remembrance of me ; and is therefore necessary, because so expressly enjoined : and the invocation for the descent of the Holy Ghost is no less necessary, because without his descent and invisible operation in and with tlie sacred elements, they can be of no benefit to us ; for our Lord himself teaches us, that " it is the spirit that quick- eneth, the flesh profiteth nothing. Every one of these particulars being therefore essentially necessary to the due consecration of the eucharist, and the oblation and invocation being so apparently laid aside in the present communion office of the Church of England, as any one must be convinced who compares that office with the Clementine or any other Liturgy here published, those are not to be blamed who endeavour to supply these defects in the best manner they are able, by following the most ancient Liturgies in these points, whatever be the consequence. For as the learned author of " No Reason," &c. says very well : — " If these things are an essential part of religion, and of absolute necessity to salvation, in this case, no fear of its consequences must dissuade from nor can justify the refusal of it ; but each one must faithfully discharge his duty, and leave the event to God's all-wise providence, which over-rules all things, and can easily cause them to work together for good to them that love him." t And Mr. Johnson observes : — " Though when some assert truth, and others contradict it, divisions must of necessity be the effect; * John VI. 63, t No Reason, &c., p. 80. THE PRECEDING LITURGIES. 269 yet the asserters in this case cannot but believe, that as their cause is right, so the divine providence will not permit such divisions to be lasting : for great is the tfUtf), and will prevail, even against the most powerful o])ponents. In a word, the wri- ters for the oblafion and invocation may be impleaded as the ring-leaders of division and faction ; but then this accusation may with as good reason be laid against them wdio write for ihe necessity of episcopacy in Scotland, or who contend for the Liturgy in the vulgar tongue in Spain or Italy," * § 19. As soon as this prayer for the descent of the Holy Ghost is concluded, the Clementine Liturgy adds a prayer for the whole Catholic Church, from one end of the w^orld unto the other; in which prayer all the other Liturgies agree with it in sense, though not in words. Only the Liturgy of St. Mark and the Roman Canon, and the first Liturgy of king Edward VI. which follows that Canon in this, as in most other points, use this prayer before the consecration of the elements. And the present communion office of the Church of England, following herein the Roman Canon, has appointed a prayer for the ivhole state of Chrisfs Church, preceding her form of consecration. So there is no question concerning the necessity of such a prayer to be used at this time as a testimony of our communion with the whole Catholic Church of Christ; neither does the order in which this prayer may be used on this occasion, whether before or after the oblation, make any essential difference, thouo'h certainly it is most proper after the oblation, as it is in all the Liturgies but the Roman and that of St. Mark, and in the Ethiopic taken from St. Mark's, and in the first of Edward the VI. taken from the Roman. I shall only observe, that the Roman Canon, has part of this intercession following the con- secration, as well as before it ; and where a custom or general practice is to be proved, a majority in the number of witnesses is of considerable weight; and we are now enquiring into the general practice of the Church, and one or two exceptions are not sufficient to overthrow a general rule: and that it is also the more ancient practice, is evident from the Clementine Liturgy, the best exemplar of the traditional Liturgy taught by the * Prefatory Epistle to Unbloody Sacrifice, part l.p. 22. 270 A DISSERTATION CONCERNING Apostles, and used iu all Churches before stated forms were written for the use of particular provinces. The reason of the thing also pleads for the putting the prayer for all estates and conditions of men after the consecration ; for as it is one general end of sacrifice, and of this eucharistical sacrifice in particular, to render our prayers more effectual,* as Mr. Johnson has shewed, it is certainly most proper, that the sacrifice or oblation should be first offered, and that prayer should be made whilst it lies upon the altar, and is already dedicated to God. So that we have antiquitij, nniversality, and consent^ for praying for all estates and conditions of men whenever we offer the Christian sacrifice, which may satisfy us that such prayer is necessary at that time ; and we have the more ancient and general practice of the Church, and the reason of the thing also, to satisfy us that it is most proper, at least, that this prayer should be made after the consecration, and not before it: which is sufficient to justify those, who having found it necessary to compile a new commu- nion office for their own use, have judged it expedient so to place this prayer ; though they would not have altered the old office merely for the sake of such a transposition. But there is another material point to be considered in this prayer ; for in it, as it stands in the Clementine Liturgy, and in all the other Liturgies here published, that is, in the Liturgies of the Universal Church, not excepting any one Church before the Reformation, there is a petition fbr the faithful departed. In the Clementine Liturgy it runs thus : " We also offer to thee fbr all saints that have done what is pleasing to thee from the beginning of the world, patri- archs, prophets, righteous men, apostles, martyrs, confessors, bishops, priests, deacons, sub-deacons, readers, singers, virgins, widows, lay-men, and for all whose names thou knowest." In St. James's Liturgy, the priest having prayed, that " we may find mercy and favour with all thy saints, who from the beginning of the world have pleased thee in their generations, even with our fathers and forefathers, with the patriarchs, prophets, apostles, raartyi's, confessors, teachers, and saints, and every just spirit departed in the faith of Christ;" then adds, "Remember, O Lord, thou God of all spirits and of all flesh, the faithful whom we have now commemorated, or whom we have not mentioned, * Unbloody Sacrifice, part 2. p. 30, 31. 121, 125. THE PRECEDING LITURGIES. '271 from riglileous Abel unto this day. Make lliem to rest in the region of thy kingdom, in the delights of paradise, in the bosom of Abraham, Isaac, and Jacob, our holy fathers : where there is no sorrow, grief, and lamentation, and where the light of thy countenance continually shines upon them." St. Mark's Liturgy: " Give rest, O Lord God, to the souls of our fathers and brethren who are before laid to sleep, remembering from the beginning of the world our forefathers, fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, saints, just men, and every spirit departed in the faith of Christ, and those whose memory we this day celebrate, and our holy father Mark the Apostle and Evange- list, who shewed unto us the way of salvation." St. Chrysostom's Liturgy : " We offer unto thee this reasonable service, for those who sleep in Christ, forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, continent persons, and every spirit departed in the faith of Christ." St. Basil's Liturgy, as used in the Constantinopolitan Church : " Remember all who are before gone to sleejj, in hope of the resuiTection to eternal life, and give them rest, O Lord, where the light of thy countenance shines upon them." Tiie Liturgy of St. Basil, used in the Alexandrian Church : " Vouchsafe to remember, O Lord, those who have pleased thee from the begin- ning of the world, the holy fathers, patriarchs, apostles, prophets, preachers, evangelists, martyrs, confessors, and every just spirit departed in the faith of Christ. Give rest to all their souls in the bosoms of our holy fathers, Abraham, Isaac, and Jacob. Lead them, and put them into a green place upon the waters of rest, in the paradise of pleasure, where is no grief, or sadness, or groaning, in the light of thy holy saints. Give rest, O Lord, in that place to the souls of them whom thou hast taken to thyself, and vouchsafe to translate them to thy heavenly kingdom." The Ethiopic Liturgy : " Be merciful, O Lord, to the souls of thy ser- vants, and of thine handmaids, who have eaten thy body, and drank thy blood, and received rest in thy faith." And again, " Give rest also to our fathers and brethren that are asleep and departed in the orthodox faith." Yet again, " Be merciful to us, and to all those that are at rest ; thou who hast sent thy Son born of a Virgin." Once more, " Remember, O Lord, all those that are asleep and at rest in the faith of Christ, and gather their souls into the bosoms of Abraliam, Isaac, and .facob." The 272 A DISSERTATION CONCERNING Liturgy of Nestorius : " We also pray and beseech thee, O Lord, that thou vvouldest at this oblation remember the fathers, patri- archs, prophets, apostles, martyrs, confessors, teachers, bishops, priests, deacons, and all who have been partakers of our ministry that are departed this life, and all our brethren in Christ who are gone out of this world in the true faith, whose names thou knowest ; loosing and remitting to them all their sins and iniqui- ties, through the prayer and intercession of those who have done what is pleasing in thy sight." The Liturgy of Severus : " Re- member also, O Lord, those who have been famous before thee from the beginning, the fathers, prophets, apostles, martyrs, con- fessors, John the Baptist, Stephen the Deacon, the holy mother of God, and all pious and just men. Remember, O Lord, all bishops and doctors, who have stood in thy Church, and fed thy spiritual sheep with their doctrine, and have converted unto thee those that were gone astray ; but especially St. James the chief of bishops, and other the holy fathers. O Shepherd and Giver of divine wisdom, bless with the light of thy countenance the wise men and messengers of the true faith, the lights and stars which have enlightened the people that sat in darkness, the founders of thy holy Church, the interpreters of thy chosen divine Word, the guides of the flock bought with the precious blood of thy only begotten Son. To the souls, and bodies, and spirits of all those, who out of flesh and blood are come to thee, O Lord of all flesh, give rest in the bosoms of Abraham, Isaac, and Jacob, in the paradise of pleasure, in the place of rest, and in the taber- nacles of the saints ; where is a multitude of those who celebrate a most eminent feast; where is the perfection of life without troubles, and the first fruits of ineffable promises : of the consum- mation whereof make them worthy, not imputing to them all their sins, nor entering into judgment with thy servants, because in thy sight shall no flesh be justified." The Roman Canon : " Re- member also, O Lord, thy servants and thine handmaids who are gone before us with the sign of faith, and sleep in the sleep of peace. Grant unto them, we beseech thee, O Lord, and to all that are at rest in Christ, a place of refreshment, light, and peace, through the same Christ our Lord. Amen." The first Liturgy of king Edward VL " We commend unto thy mercy, O Lord, all other thy servants, which are departed hence from us with the sign of faith, and now do rest in the sleep of peace : grant unto THE PRECEDING LITIRGIES. 273 tliein, we beseech thee, lliy mercy and everlasting peace, and that at the general resurrection, we and all they that be of the mystical body of thy Son, may altogether be set on his right hand, and hear that his most joyfid voice : — Come unto me, O ye that be blessed of my Father, and possess the kingdom, which is prepared for you from the beginning of the world. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate." Thus there is an universal consent and harmony in all these Liturgies ; not one of them has omitted prayer for the dead in their prayer at the altar lor all estates and conditions of men : though in other particulars, as to this very prayer, there be a variety, some of them bringing the Ave Maria into it, and others seeming to invocate her and other saints, of which I may take notice when I come to consider each Liturgy distinctly, and examine their interpolations. But here there is an unanimous harmony and consent, all praying for those dead which have died in the Lord, and are at rest from their labours. That it is also of Primitive antiquity, and was used before the Council of Nice, till which time, and alter, the governors of the Church* of England have declared that doctrine and religion were most pure, f has been proved by the learned author of the " Reasons for Restoring," &c. from the testimony of TertuUian toward the end of the Second Century, and of St. Cyprian in the middle of the Third : and the testimony of all these Liturgies may be sufficient to convince us that it was an universal practice, notwithstanding the learned author of " No Reason for Restoring," &o. would confine this practice to the Church of Africa, for the three first Centuries at least. And I have formerly shewed, " That it is commanded in Scripture, though not so fully and clearly as some other things, yet as clearly as some other things which the author of ' No Reason,' &c. and ' No Sufficient Reason,' allows to be com- manded there, and particularly infant baptism. It stands on the same foot as to the lawfulness of it ; for, as that learned gentleman says o{ infant baptism, % so we say o^ prayer for the dead, that this practice has no opposition to any part of Scrip. lure. Then as to the necessity of it, he gives this reason, that * Strype's Life of Archbishop VVhitgift, p. 98. t Reasons, p. 11., &c. No Reason, p. 39. 64. No Sufficient Reason, Part I- p. 7. X No SuXcient Reason, p. 26. 2 N 274 A DISSERTATION CONCERNING our blessed Saviour gave commission for baptizing all nations, of which children are undouhtedly a part. And the practice of the Church since is a good corrohorating evidence, and makes the necessity more apparent and unquestionable. Now this is exactly what is pleaded for prayers for the dead. The Scripture positively requires to make supplication for all saints.* The words all saints being as universal as the words all nations; this command as necessarily obliges us to pray for all saints, whether they be in this world, or whether they be departed, as the other does to baptize all persons of all Si^t^ I for I suppose neither this learned gentleman, or any of his friends, will deny the faithful departed to be saints.^^f This 1 published some time ago, but find since that I was mistaken in my supposition, though I had shewed in that very book, " that we are assured that there are dead saints as well as living ones by the Scriptures themselves, X as well as by the common language of the Church in all ages." II For this learned gentleman in a book published some time after that treatise of mine, says, " Though the word "Ayioi, saints, be frequently used in the New Testament, to denote the membei's of the Christian Church here, I dare be positive he will not find it so applied to those that are departed from «/5." § I was much surprised at this passage, because I really supposed that learned gentleman to have been better acquainted with the Scriptures, than such an assertion as this shews him to have been : for there are a dozen texts at least in the New Testament, where the word"Ayioi is applied to those that are departed from us; though I confess, it is not always rendered by the word sai7its in our translation : which, perhaps, might give occasion to the mistake; though the word saints so applied is in more places than one in the English New Testament. But the Tunglish Version could be no rule to the Catholic Church ; and therefore if we find the word "Ayioi at least a dozen times applied to those that are departed from us, we may be satisfied that the Catholic Church had good ground from Scripture to pray for the "Ayioi, the saints departed, when they were commanded to pray for all saints. I will therefore produce the texts, and then leave the reader to judge, whether this learned author has not been guilty * Eph. vi. 19. f Postscript to Necessity of Tradition, &c., p. 178., &c. + Matt, xxvii. 32. || Ibid. p. 197. § No Sufficient Reason, Part II. p. .3, THE PRECEDING LITURGIES. 275 of a very great rashness in daring to be positive in a matter so apparently false. The first is the text 1 formerly referred to, Matt, xxvii. 52. A/td uuunj bodies- o/\saints which slept, arose. The original is K£(.ot/i»/A't''w aylwy. The second, Luke i. 70. As he spake by the nioulh of his holy prophets which have BEEN" SINCE THE WORLD I3EGAN. The Original is, Twv uyiwv twv uT ulCji'OQ vpopijrwy. The third, Acts iii. 21. Which God halh apoken by lite mouth of all his holy prophets, since the WORLD REGAN. The Original is, rdv ayii^v TrpofriTMV un aluivoc. The fourth, 1 Cor. vi. 1. ])o ye not know that the saints shall JUDGE THE WORLD ? The Original is, 01 ayiot Toy KOCTfiOV k-pipttari. The fifth, Eph. ii. 19. Notv therefore ye are no more strangers and foreigners, but fellow citizens with the SAINTS, and o/ the houshold of God. The original is, Su/.(7ro\/Vai Tuiy aynor. The sixtli, Col. i. 12. Giving thanks unto the Father, uhich hath made us meet to be partakers of the inheri- tance of the saints in light. The original is, Tu)v ayuov iv tw (i)Ti. The seventh, 1 Thess. iii. 13. At the coming of our Lord Jesus Christ with all his saints. The original is, 'Er Ti) Trapuffia th Kvptw iifiwy 'Irjau Xpi'^a fxtra Trdyrioy rwv uyiwy avm. The eighth, 2 Thess. i. 10. When he shall come to be glorified in his saints. The original is, "Oray 'iXS'ri kvco^acr^ri- yai iv rolg ayioig avry. The ninth, 2 Pet. iii. 2. That ye may be mindful of the words, which were spoken before by the holy prophets. The original is, Twi' ayi^y Trpofi^Tuy. The tenth is. Rev. xi. 18. That thou shouldest give reward unto thy ser- vants the prophets, and to the saints. The original is, Tolc ayiotc. The eleventh. Rev. xvi. 6. For they have shed the BLOOD OF saints. The original is, "On al/xa ayim' iUx^av. The twelfth. Rev. xvii. 6. And I saw the woman drunken with the BLOOD OF the SAINTS. The Original is, 'Fa- ra aluaroQ twv ayiwv. The thirteenth. Rev. xviii. 20. Rejoice over her thou heaven, and ye holy apostles and prophets. Tiie original is, Kcu oi ayioi, Kai o'l ' Atto'^oXoi, kui oi Upocpfjrai. 1 shall not pretend to put a comment upon any of these texts, to prove that the word "Ayioi, saints, is applied in every one of them to the saints that are departed from us ; for I think the case so clear in each particu- lar text, that I doubt not but the reader will at first sight be satisfied in the matter, and wonder, as well as I, how a man of so much learning as this anonymous gentleman has shewed him- 276 A DISSERTATION CONCERNING self to be, should yet overlook so many plain texts, and assert that there is no such thing in the Scriptures as every one of them contains. So that if I could have produced but one of them, it had been sufficient to shew, what he tells us he dares be positive we cannot find: much more will all together shew that he had not duly examined the Scriptures when he durst be so positive. A single text miglit be overlooked by a pretty careful examiner of the Scriptures; but how so many could be overlooked, I shall not enquire ; but it is plain, they have been so. Since then the word " S.ywi, saints, is in Scripture so frequently used, to denote those that are departed out of this life, we may as justly conclude, that when we are commanded to pray, Trepi Trnrrwv nor ayicoy, for all saint'i, we are as much required to pray for the saints departed as we are to haptize infants, because we are commanded to baptize all nations. And we have as early and as plain testi- monies of the Church for prayer for the dead, as we have for the baptizing infants. I know indeed that prayer for tlte dead is commonly believed by the people of this realm, to be one of the great corruptions of popery : but that is only a vulgar error, and our most learned champions against the Church of Rome have not charged prayer for the dead, as used in the Primitive Church, to be a corruption of popery ; but the corruption lies in the doctrine of Purgatory. For the Church of Rome teaches, that there is a purgatory of fire, by which the souls of pious men are expiated, having suffered torment for a prefixed time.* And again, before Christ died and rose again, the gates of hea- ven were never opened to any: but the souls of the godly, when they departed this life, were either carried into AbraJiam^s bosom, or, which also now befals those in ivhom something remains to be washed away or cleared off, were expiated by the fire of purgatory, f In the Council of Florence, where the Church of Rome, as I have already shewed, endeavoured to put her own peculiar doc- trine upon the Greeks, and oblige them to subscribe and own * Est purgatorius ignis, quo piorum anirase ad definitum tempus crnciatse expiantur. Catechism. Roman, e.v Decret. Concil. Trident. !( Pii Oti Ponti/jussu Edit, e.v Officina Plantiniana 1606. Part I. Art. 5. §.3. p. 49. f Quamobrem antequara ille moreretur ac resurgeret, cceli portas nemini unquam patuerunt: sed piorum animas, cum h viris excessissent, vel in sinum Abrahae deferebantur, vel, quod etiam nunc iis contingit quibus aliquid diluen- dum & persolvendum est, purgatorii igne expiabantur. JUd. §. 6. p. 51. THE PRECEDING LITURGIES. 277 them, it was decreed, as I have from Du Pin, (having not the Councils at large by me) " that the souls of true penitents, dying in the love of God, befoi-e they have brought forth fruits worthy of the repentance of their sins, are purified after their death by the pains of purgatory, and that they are delivered from these pains by the suffrages of the faithful that are living, such as holy sacri- fices, prayers, alms, and other works of piety, which the faithful do for the other faithful, according to the order of the Church : and that the souls of those who have never sinned since their baptism, or of those who having fallen into sins, have been puri- fied from them in their bodies, or after their departure out of them, as we were just now saying, enter immediately into heaven, and sec purely the Trinity, some more perfectly than others, according to the difference of their merits. Lastly, that the souls of those who die in actual mortal sin, or only in original sin, descend im- mediately into hell, to be there punished with torments, though imequal." * Now, this I take to be the fullest authentic declara- tion of the Roman opinion as to this matter : for in pope Pius the fourth's Creed it is only said : — / conatanlly believe a purgatory, and iliat ihe souls there detained are helped by the snffrayes of the faithjul.\ Nor does their decree in the Council of Trent explain what they understand by puryatory more clearly than their Creed. For it says : — "That whereas the Catholic Church, instructed by the Holy Spirit out of the Holy Scriptures, and the anci<3nt tradition of the fathers, has taught in her sacred Councils, and lastly, in this oecumenical Synod, that there is a purgatory^ and thai the souls there detained are helped by the suff'rages of the faithful, but chiefly by the acceptable sacrifice of the altar ; the Synod commands the bishops diligently to take care that the wholesome doctrine of puryatory, delivered by the holy fathers and sacred Councils, should be believed, held, and taught, by all the faith'ul in Christ." % Here, therefore, as also in the Creed of pope Pius, they only teach that there is a purgatory, ivhere souls are detained and helped by the suffrages of the faithful, • Du Pin's new Ecclesiast. History, cent. 15. chap. 3. p. 45, In the English Translation. f Constanter teneo purgatorium esse, animasque ibi detentas fidelium suffra- giis juvari. Sept. Decretal, lib. 1. tit. 1. c. 4. I Cum Catholica Ecclesia spiritu sancto edocta, ex sacris Uteris, & antiqua patruui tiaditione, in sacris conciliis, &. novissime in hac oecumcnica synodo docuerit, purgatoriuin esse, animasque ibi detentas fidelium suffragiis, p'otissi- 278 A DISSERTATION CONCERNING and iu the Catechism they teach that they are there expiated or purged byjire. But in the Council of Florence they teach, that it is a third state for separate souls, and a state of pain and temporal punishments, and that there are tivo other states of heaven and hell, into which some souls go iynmediatehj as they depart out of this life. Which is a doctrine utterly unknown to the ancients, who never prayed for departed souls as in a state of purgatory, or of temporal punishment, but as in a state of rest. And therefore the Church of England says very well, that the Ro7nish doctrine concerning purgatory is a fond thing, vainly invented, and grounded upon no warranty of Scripture, hut rather repugnant to the Word of God.* For the ancients, as well as the Holy Scripture, never speak of more than two states of departed souls, the one a state of happiness, and the other of misery, but both of them imperfect : that is, those in the happy state could not be completely happy, nor those in the unhappy state completely miserable, till the resurrectiou. Consequently, as those whom they believed to be in a happy state, were in such a state as was capable of improvement, they prayed for them, that they might yet enjoy rest and refreshment iu a greater degree, and at last obtain a joyful resurrection when their happiness should be compleated. The learned Mr. Johnson, whom I have often quoted, takes notice of this in his discourse upon the eucha- rist, saying : — " There is one proof of the propitiatory nature of the eucharist, according to the sentiments of the ancient Church, which will be thought but only too great ; and that is the devo- tions used in the Liturgies, and so often spoken of by the fathers in behalf of deceased souls : there is, I suppose, no Liturgy with- out them, and the fathers frequently speak of them. St. Chry- sostom mentions it as an institution of the Apostles. St. Austin asserts, that such prayers are beneficial to those who have led lives so moderately good as to deserve them. Cyril of Jerusalem mentions a prayer for those who are gone to sleep before us. And St. Cyprian mentions the denial of these prayers, as a censure passed upon some men by his predecessors. Tertullian speaks of mum vero acceptabili altaris sacrificio juvari : prascipit Synodus episcopis, ut sanam de purgatorio doctrinam, a Sanctis patribus, & sacris Conciliis traditam a Christi fidelibus credi, teneri, doceri & ubique prjedicari diligenter studeant. Concil. Trident, Sess. 25. ^ ult. cap. 1. * Article xxii. THE PRECEDING LITURGIES. '279 this practice, as prevailing in his time. And the constitutions do require priests and people to use these sorts of devotion, for the souls of those that die in the faith. I shall say nothing of this doctrine, but that the ancients did not use these prayers as if they thought of a purgatory. It is certain, this last is a modern inven- tion, in comparison of the oblations and prayers offered by the Primitive Church in behalf of their deceased brethren. They did not allow prayers to be made for such as they thought ill men, either as to principles or practice : they prayed for the Virgin Mary, Apostles, Patriarchs, &c., and such as they believed to be like them. They seem to have learned this practice from the synagogue ; for it is probable the Jews in, and before our Savi- our's time, did use it, Dr. Whitby has fully proved in his anno- tation on 2 Tim. iv. 4., that the Primitive fathers, antJ tbeil tf|f Apostles, did not believe, that the souls of the faithful are admitted into heaven before the day of judgment. It was, I suppose, from hence concluded, that they were in the interim in a state of expectance, and were capable of an increase of light and refreshment. Since praying for them in this state is no where forbidden, they judged it, therefore, lawful ; and if it were lawful, no more need be said : nature will do the rest."* 1 shall, therefore, give some few instances to prove that it was the opinion of the Primitive Christians, and that before the Council of Nice, that the souls of saints departed did not go to heaven immediately upon their separation from the body, but to another inferior place of happiness, which they called Paradise. Thus Irenaeus, in the second century, or the age immediately following that of the Apostles, speaking of the Paradise out of which Adam was ejected, says : — " Wherefore the elders, the disciples of the Apos- tles, say, that those which are translated are translated thither : (for Paradise is prepared for just men, and such as have the Spirit, into which Paul, the Apostle, was carried, and heard words unut- terable as to us in this present world) and there those which are translated remain till the consummation, there together waiting for the incorruptible state." t And again he says : — " Wherefore • Unbloody Sacrifice, Part I. p. 287. f Aio Kai xkyacriv o\ npecrSvTfpoi, ru)v ' Pato- 6\oiv ixaQqral, ras /.lerart^Evras iKfiaf fifrare!^fjvai'{SiKaiots yap dt'Spajirojs KanrvevfMaro