Selected quad for the lemma: blood_n
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A59121
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Remarques relating to the state of the church of the first centuries wherein are intersperst animadversions on J.H.'s View of antiquity.
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Seller, Abednego, 1646?-1705.
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1680
(1680)
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Wing S2460; ESTC R27007
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303,311
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521
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we find the same Form admitting a few Alterations which the Church of England uses in that tremendous Sacrament and indeed is the same abating a few Circumstances in the Liturgies of the whole Christian World among the Oriental and Western Christians the Syrians and Aegyptians the Abassines and Armenians the Melchites Jacobites and Nestorians who though in other things they disagree are herein united which makes me imagine their Ceremonies at this Sacrament so uniformly observed could flow from no other Fountain than that of the Apostles according to that Maxime of S. Austin that what is univerfally practised and was never instituted by a General Council must be imputed to the Apostles b Aug. Ep. 59. Paulino resp ad quaest 6. For the Vniversal Church had a set Service which she constantly used at the Celebration of the Sacrament whereof a part was perform'd before the Consecration of the Elements another during the Consecration and Distribution the Solemnity being alwayes concluded with the Lords Prayer the Eucharistical Hymns and the Priests benediction and that it was so from that passage Lift up your hearts to the end of the Communion Service I shall adventure to make appear from the most profound Antiquity XXVI For c Chrysost Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. p. 647. after the Prayers of the Church which we call the first Service were finish'd and the Catechumens Energumeni and Paenitentes were dismist then began another Collect which only the Faithful said being prostrate on the Ground which I suppose was like that General Confession in our Books Almighty God Father of our Lord Jesus Christ c. then they arose and gave the holy kiss each to other after which the Priest being about to handle the tremendous Mysteries prayes over the people and the people pray for the Priest for what else mean those words and with thy spirit and when he returns with his new Invocation the people say it is meet and right so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then he begins not the Consecration of the Eucharistical Elements but the Angelick Hymn therefore with Angels and Arch-Angels c. and this is excellently agreeable to the Liturgy of that a Liturg. Chrysost Tâ—â— 6. p. 996 997. L. 8. c. 16. eminent Father I will brieflâ— consider the several parts XXVII The Sursum cordais mentioned by the b Author of the Apostolical Constitutions and he would poorly have made good his pretence who-ever put on that Mask had not this Hymn been instituted by those holy men and the Testimony will be very considerable if the Author of those Books be as some men conjecture Clemens of Alexandria We meet with it also as an Hymn of Universal Practice in c De Orat. Dominic p. 160. S. Cyprian in d Catech. mystagog 5. p. 241. S. Cyril of Hierusalem and in e Ep. 57. Ep. 120. c. 19. Ep. 156 de spirit lit c. 11. de bono perseverant c. 13. de vera relig c. 13. c. Vide Dr. Hamm. Letters to Cheynel p. 26 27. S. Austin frequently that we may omit Dionysius the Areopagite because not so ancient as pretended the famous Bishop of Hippo affirming That they were verba ab ipsis Apostolorum temporibus petita words derived to the Church from the days of the Apostles and S. Cyril telling us that they were traditionally derived down to his time and what was Tradition in his days could be little less than Apostolical and it is observable That the Liturgy which that ancient Father so largely and Learnedly explains in his Catechetick Lectures was the Liturgy of S. James which was then in use in his Church of Hierusalem then followed the Hymn therefore with Angels c. the Prayer which the Greek Churches call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which S. Chrysostom means when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thou singest and joinest Consort with those blest Spirits and Gregory f Tom. 1. p. 957. Nyssen says they are the words which the Seraphims with six Wings say when they sing the Hymns with the Christian Congregation and was doubtless the g Just M. Apol. 2. p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Eucharistical Hymn which was sung when the Christians brought Bread and Wine to the Priest which he receiving return'd Praises to God in the name of the Son and the holy Ghost The Form of Consecration of the Elements was says h Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. in 2 Timoth. p. 339. S. Chrys of indispensible necessity and what was then retain'd in the Church was the same which Peter and Paul and Christ himself used at the Consecration of the sacred Symbols The Form is at large in i Tom. 4. lib. 4. de sucra cap. 4 5. p. 377. Edit Erasm S. Ambrose after this manner In what Form and in whose words is the Consecration made in the words of the Lord Jesus For in all the other Additionals thanks are given to God Suppliplications made for the people for Kings and all Orders of men this also k Apoleg c. 39. Tertullian mentions and l ubi supr Justin Martyr and S. m Ep. 119. c. 18. Austin call properly the Common Prayer like our Collect for the whole State of Christ's Church militant here on Earth but when he comes to Consecrate the venerable Sacrament then he no longer uses his own words but the words of Christ Which Form of Consecration he thus expresses a Ambr. ibid c. 5. the Priest says Make this Oblation prepared for us a reasonable and acceptable Sacrifice which is the Figure of the Body and Blood of our Master Jesus Christ who the day before he suffered took the Bread in his hands and look'd up to Heaven giving thanks to the Holy Father Almighty Eternal God he blessed it brake it and being so broken gave it to his Apostles and Disciples saying Take and eat ye all of it for this is my Body which shall be broken for many Likewise the day before he suffer'd after Supper he took the Cup and look'd up to heaven giving thanks to the holy Father Almighty eternal God he blessed it and delivered it to his Apostles and Disciples saying Take and drink ye all of it for this is my Blood See all these words are the words of the Evangelist till you come to Take my Body or my Blood Observe every particular he says who the night before he suffered took Bread in his sacred hands c. therefore it is to very great purpose and advantage that thou sayest Amen So S. Ambrose largely and to the parpose XXVIII The Form of administration was the same with ours b Cyrilaibi supra The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul unto everlasting Life and to this the people said Amen with a loud Voice After the Celebration of the Mysteries c
Hieron adv Lucifer Paulin. Ep. 12. ad Sever. Cyril Jeros Cateches 3. c. 1. Dionys Areopag Eccles Hierarch lib. 3. c. 7. we have the Testimony of S. Cyprian and S. Austin of the Western Churches Pope Innocent the First S. Hierom and Paulinus and of the Eastern it is affirm'd by S. Cyril of Jerusalem and Dionysius the Areopagite The Doctrine being every-where asserted and believed that without this Sacrament no Salvation was to be had and this says S. Austin from an ancient and Apostolical Tradition derived to his Age. The Custom is yet continued in the f Smyth de hodier Gr. Eccles statu p. 101 102. Greek and g Abud hist Jacobit c. 9. p. 14. c. 13. p. 18. Aethiopian the Armenian and Aegyptian and Maronite Churches unto this day and among the h Olearii Itiner lib. 3. p. 143. Muscovites in case of sickness it is given to Children that are past seven years old when they think they begin to sin mortally And it is now retained among the Bohemians and Moravians so that in the Southern Eastern and Northern Churches it is yet retain'd and in the West in the days of a Capitular Car. M. l. 1. c. 161. Charlemaigne it was enjoyned it was in use in the days of b Erud Theolog. de Sacramd 1. c. 20. Hugo de S. Victore c Part. 3. q. 80. art 12. and Aquinas when he mentions Children as wanting discretion to be cautious enough in the use of the Sacrament seems to imply that to communicate Infants continued till his time and in an old d Apud Chamier tom 4. l. 9. c. 9. sect 14. Ritual found at Glaritz among the Swisse-Cantons it is commanded that the Eucharist be forth-with given to Infants baptized and e Loc. com sect de coen dom p. 610. Ed. 1563. Musculus calls it a Catholick Custom affirming that in his native Country of Lorraine there was in his time retain'd a shadow of that ancient usage for as soon as the Infant was baptized the Priest who did that charitable Office took some of the Fragments of the Sacramental Bread reserved in the Pix and shewing one of them to the people put it again into the Pix and then gave his fingers to be wash'd in Wine by his Sacristan which done he dropt a little of that Wine into the mouth of the Infant saying Sanguis domini Jesu Christi proficiat tibi in vitam aeternam which is agreeable to what is asserted by Hugo de S. Victore nor was the usage ever forbidden till the last and worst of Councils at Trent XX. And it is observable that the Romish Church forbad it not because it could not benefit Children but to keep up the Opinion of their fondling Transubstantiation f Franc. Ã Victoria relect de Eucharist n. 75. lest the queasie stomach of a Child should dishonour the Body and Blood of Christ by casting it up again after reception This was anciently practis'd g Est in 4. part 1. â—ist 12. Sect. 9. to withdraw the people from the Idol Sacrifices of which some parts were distributed to the Attendants and put into the mouths of Infants nor is it without the countenance of other reasons h Musâ—ul ubi supr p. 611. for if Infants be Partakers of the thing signified viz. the benefits of the death of Christ who shall forbid them the sign and if they be Members of Christ's body for of such is the Kingdom of Heaven i.e. the Church Mark 10.14 which body is partaker of one Bread and one Cup who shall debar them that Food which Christ allots for his Members and why it should be more unlawful for Children to receive the Eucharist than to eat the Passe-over I know not And for S. Paul's advice that every one must first examine himself which Infants cannot do it only relates to those of whom there is fear of eating and drinking unworthily but there is no such fear of Infants whose original sin is done away in Baptisme and who are not capable of committing actual sins because they offend not with deliberation and choice and if they may be baptiz'd though they cannot personally believe but only by their sureties why not be communcated when they cannot examine themselves especially while they are baptized without any disposition at all to that Sacrament but when they are communicated they have received already some dispositions towards the reception of that Sacrament viz. the grace which is confer'd on them in Baptism So much for this practice and I have somewhat enlarg'd my self to shew that the Fathers were not without their reasons for so doing though I profess my self to be of the opinion of the Church of England in this case which rather thinks fit to debar Infants the Communion and requires Catechizing in the Principles of Religion Confirmation by the hands of a Bishop and a solemn entry on the practice of the Laws of Christianity before admission to this blessed and tremendous Sacrament XXI The mixing Water with Wine in the Eucharist was a Custom common in the days of a Apolog. 2. Justin Martyr and b Lib. 4. c. 57. Irenaeus both in the East and West and of S. Cyprian in the South c Ep. 63. p. 85. who at large pleads for it as what he was enjoyned to use by a Miraculous notice from Heaven it being not improbable that our Saviour according to the Custom of those Eastern Countreys did dilute the rich and brisk Wines Vide Ambros de Sacram l. 5. c. 1. alios which he drank as a Testimony of Sobriety For that our great Master did so celebrate is expresly mentioned in the Liturgies of S. James S. Mark S. Basil and S. Chrysostom and according to this pattern did b Carth. 3. can 24. Aurelian 4. can 4. Antissiodor c. 8. c. the ancient Councils enjoyn all holy Priests to officiate those mysteries and c De Dogmat vet Eccl. c. 75. Gennadius numbers it among the Catholick practices of the age that he lived in nor was the Church without good reason beside the Example of the Son of God 1. To testifie that Christ is the true rock whence flow the Waters of Eternal life and which was typified by that Rock that followed the Israelites in the Wilderness so says d De Sacramen l. 5. c. 1. S. Ambrose 2. Because both Water and Blood issued out of the side of Christ when on the Cross so all the ancient Liturgies and Fathers 3. To testify the mystical union that is betwixt Christ and his Church which relation is cemented by his passion the Wine representing the blood of Christ and the Water the vast multitudes of the Christian Churches for as Water and Wine will so mix that they cannot be separated so nothing shall divorce his Church from his love and embraces So e Epist 63. Cone Brac. 3. can 1. S. Cyprian And perhaps a fourth reason