in general and that the Elements by their being blest and separated from common use are already sanctified and dedicated to God and so are in a readiness and disposition to be consecrated and made the Body and Bloud of Christ and that they are fit matter prepared and determined to this Sacramental end and purpose Therefore say they this Adoration is justly due to them Whereas after the Consecration when the Symbols are exposed and shewn to the people the Reverence is not half so great onely a little bowing of the body which is soon over But the miscarriage seem'd to me when I was present so gross and scandalous as that it needs no other confutation then the bare relating When the Priest consecrates the Door of the Bema or Chancell is shut up or at least the Veil or Curtain drawn before it the people being wholly debarred from the sight of the Priest's consecrating the holy Elements and no person of what quality soever suffered to be present but such as belong to and attend upon the holy service After the recital of several Prayers and Antiphons and the Constantinopolitan Creed the same with that which is commonly through a mistake called the Nicene Creed unless in the Article of the procession of the Holy Spirit from the Son which is inserted by the Latine Church the Priest proceeds to the consecration of the Elements the Deacon having fanned with a little Fan called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying softly to himself after the Quire has sung the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant Song Holy holy holy Lord God 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 With these blessed Powers O mercifull Lord we cry aloud and say Thou art holy altogether holy and great is thy glory so is thy onely-begotten Son and thy Spirit Thou art holy altogether holy and great is thy glory who so lovest the world that thou gavest thy onely-begotten Son that whosoever believes in him should not perish but have everlasting life who when He had come and fulfilled the Dispensation which He undertook for us in the night in which He was betrayed or rather in which He delivered up himself for the life of the World took Bread into his holy pure and spotless hands and when He had given thanks and blessed it and sanctified it and brake it He gave it to his holy Disciples and Apostles saying here he inclines his head and laying his hand upon the Bread says with a loud voice Take eat this is my Body which is broken for you for the remission of sins likewise also after supper He took the Cup which taking up in his hand he says aloud Drink you all of this this is my Bloud of the New Testament which is shed for you and for many for the remission of sins Afterwards he says secretly Mindfull therefore of thy saving command and of all things done for us of thy Cross Resurrection the third day Ascension into Heaven Session at the right hand of God and of thy second and glorious Coming again then with a loud voice we offer to thee thine of thine own in all things and through all things the Quire singing We praise thee we bless thee we give thanks to thee O Lord and we make our supplications to thee O God Then the Priest prays again We also offer to thee this rational and unbloudy worship and service and we beseech thee and pray thee and make our supplications to thee send forth thy Holy Spirit upon us and upon these Gifts that lie before us After some Adorations and short private Prayers as O Lord who sentest thy most Holy Spirit upon the Apostles at the third hour do not O mercifull God take this thy Spirit from us and Create in me a clean heart O God and renew a right spirit within me which he repeats thrice to himself the Priest standing upright signing the holy Elements with the sign of the Cross three times says privately Make this Bread the precious Body of thy Christ and then Make that which is in this Cup the precious Bloud of thy Christ laying both his hands upon them changing them by thy Holy Spirit and soon after that this Sacrament may be to those who partake of them for the health and sobriety of the Soul the remission of Sins the fulness of the Kingdom of heaven and assurance in thee and not for our sin and condemnation Then it follows We offer also this rational service for those who rest in Faith for our Ancestours Forefathers Patriarchs Prophets Apostles Preachers Evangelists Martyrs Confessours Virgins and for every Soul made perfect by Faith and especially for the glorious and spotless ever-Virgin Mary S. John Baptist all the holy Apostles the Saint whose memory we now celebrate and all thy Saints c. Here he names several of the living and dead For the dead he says for the rest and ease of the Soul of thy Servant in the bright place whence all grief and sighing are banish'd and make it to rest where the light of thy Countenance shines Then he prays God to remember all the Orthodox Clergy and then We offer also this rational service for the whole world for the holy Catholick and Apostolick Church for all Christian Princes their Courts and Armies that God would grant them a peaceable reign that we may live a peaceable and quiet life in all godliness and honesty c. Several other Prayers and Responses follow together with the Lord's Prayer The Priest comes to the middle door of the Chancell and elevates the Bread which he afterwards breaks and divides into four parts and lays them down in the figure of a Cross one of which he puts into the Chalice wherein is poured again some warm water after which he himself communicates At the reception of the Cup he drinks thrice saying at the first sip In the name of the Father at the second and of the Son at the third and of the Holy Ghost The Priests and Deacons receive the Elements apart and distinctly in this form At the delivery of the Bread The precious holy and undefiled Body of the Lord God our Saviour Jesus Christ is given to thee for the remission of sins and everlasting life and at the delivery of the Cup The precious and holy Bloud of our Lord and Saviour Jesus Christ is given to thee for the remission of sins and everlasting life This tenour of words is not always retained but admits of a variation the Priest saying sometimes I give unto thee the precious and holy Body of our Lord c. sometimes Thou receivest the precious and holy Body of our Lord c. After they within the Sanctuary or Holy place have been partakers of the Divine and tremendous Mysteries the Deacon standing at the
middle door with the Chalice lifted up in his hands invites the Communicants to approach Come hither in the fear of God with Faith and Charity He then dips a spoon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Chalice and taking out a bit or bits which are usually very small of the consecrated Bread called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pearls soaked in and floating upon the Wine he puts it to their mouths saying to each The precious and holy Body and Bloud of our Lord and Saviour Jesus Christ are given to thee for the remission of thy sins and eternal life or with a little alteration Thou receivest the precious and holy Body and Bloud of c. Thus the people communicate in both kinds which is the express doctrine and constant practice of the Greek Church which they ground on the words of our B. Saviour S. John chap. 6. v. 53. Verily verily I say unto you Except you that is all of you for no particular order of men being mentioned they understand this declaration universally eat the flesh of the Son of man and drink his bloud you have no life in you and on the example of the Apostles and on the history of the Institution explained by S. Paul in his first Epistle to the Corinthians 11. Chapter It is an usual custom with them and certainly in it self highly commendable and which argues a great sense of the dignity of these Holy Mysteries that before they receive the Sacrament they ask Forgiveness one of another The Deacon begs it of the consecrating Priest who always takes care to be reconciled to any one who has a matter against him before he approaches the Altar The Priests who assist turn their heads to the right hand and to the left signifying by this gesture their desire of Forgiveness if they have offended any there present And the people who communicate every one for himself says aloud in the hearing of all before the act of receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgive O Christians which the rest with one voice answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forgive you When the Communion is over the Priest distributes promiscuously to such as are present the blessed Bread unconsecrated For onely the upper part of the Loaf circumscribed within the Seal hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for the Sacrament This is called by several names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its being sanctified and blessed and most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being given in stead of the consecrated holy Gifts or Elements to those who do not communicate to which the people ascribe great efficacy and virtue and which they oftentimes carry home and bestow upon their sick Friends thinking it as effectual if not more effectual then any Physick The sacred Solemnity is soon after concluded the Priest dismissing the people with a Blessing Thus much in the general I shall now proceed to mention several things relating to this Argument which if I had inserted in the precedent Paragraphs might have interrupted the series and order of this most solemn Administration which now lies close as to all the material parts of it and falls under one easy view As to the moment of Consecration in which the Symbols become and are made the Body and Bloud of Christ 't is certain that the Greeks herein following the authority of several ancient Writers of their Church do not hold this Divine Mystery to be perfected and consummated by or after the pronunciation of those words Take eat this is my Body the Change what-ever it be not being made according to S. John Damascen but by the descent and illapse of the Holy Spirit upon the Gifts or Elements placed upon the Altar Therefore in order to the completion of this Sacrament they adde Benediction and Prayers in which they do explicitely implore the Divine grace of the Holy Spirit of God the Priest after he has recited the words of our B. Saviour in the Institution invoking God in these words Send thy Holy Spirit upon us and upon these holy Gifts lying before us and after a little pause having three times made the sign of the Cross adding which I purposely repeat Make this Bread the precious Body of thy Christ and that which is in this Cup the precious Bloud of thy Christ then with his hand lift up and held over them changing them by the Holy Spirit These are the formall words of the Liturgies of S. Chrysostome and S. Basil now in use It is of no great moment what some object that the last words of all changing them by thy Holy Spirit are omitted in several ancient Manuscript Exemplars for the same thing that is that the Elements become sacramental by the intervention and descent of the Holy Spirit is said expresly in the short prayers which precede which are confessedly ancient and free from any interpolation Thus in their Confession of Faith 't is positively asserted that the Change is made by the operation of the Holy Spirit of God whom the Priest invokes at that time consummating this Mystery and praying Send thy Holy Spirit upon us and c. For after these words there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this change I am next to speak 'T is most certain that the doctrine of Transubstantiation by virtue of which according to the fancies of the Romanists the natural substance of the Elements is supposed to be annihilated and wholly destroyed the Species or Accidents onely remaining was not admitted in the Greek Church till of late years there being nothing in their Liturgies tending that way onely that a Change is made and that the Elements after consecration become the Body and Bloud of Christ which no Christian of what Communion soever does doubt of in the least And this they thought fit to express by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without determining the manner of the Presence of Christ in the Sacrament For that these words do not infer such a substantial Change that is that the Elements notwithstanding their Consecration retain their essence and nature though they are as they are justly said to be the Body and Bloud of Christ is clear not onely because at the same time they are acknowledged in the Liturgy of S. Basil to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes and representations of his holy Body and Bloud but because the person baptized is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be changed and so of the Water which cannot be understood of a natural change and in the Office of Baptism they pray that the water may be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power and operation and access of the Holy Spirit And so the like they say of the Oyl used at that time Which very manner and form of words being used of the
Elements of Bread and Wine that they are sanctified and consecrated and become the Body and Bloud of our Saviour by the power and operation and descent of the Holy Spirit upon them can no more infer a substantial change in the one then in the other There is no mention made of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Liturgy Creed or Prayer the word being wholly new and altogether unknown till the latter end of the last Century when it was first used as I hope I may pardonably conjecture by Gabriel Archbishop of Philadelphia in his Treatise of the Seven mysteries who though otherwise a zealous defender of the Rites of the Greek Church yet living at Venice and not unacquainted with the niceties and subtilties of the Latine School-men might easily be wrought upon to bring in this new word in a way of compliance with the Doctrine of Rome of which Jeremias Patriarch of Constantinople who made him Archbishop seems to be utterly ignorant For he far more agreeably to the rules of modesty and truth in his Declaration of the Faith of the Greek Church in the matter of the Sacrament in his Answer to the German Divines says onely thus much that the Catholick Church believes that after the Consecration the Bread is changed into the very Body of Christ and the Wine into his very Bloud by the Holy Spirit without defining more particularly the nature and manner of the Change Nor do I find that this word began to be of common use at least in the publick and authentick Writings of the Church for several years after For the two Synods that were held at Constantinople on purpose to condemn and anathematize the Confession of Faith published by that great man Cyrillus Lucaris Patriarch of that See the one under his immediate Successour Cyrillus of Berrhoea in the year 1638. the other under Parthenius in the year 1642. seemed to abstain religiously from the use of it each of them onely declaring that the Elements by the blessing of the Priest and the descent of the Holy Spirit upon them became the true Body and Bloud of Christ Afterward indeed in the year 1643. there was a Confession of Faith made in the name of the Eastern Church in the way of Question and Answer in the lesser Russia approved of by Parthenius and the three other Patriarchs and several Metropolitans though not published till the year 1662. wherein together with this new word they establisht the doctrine of Transubstantiation After these words the Prayers above mentioned there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transubstantiation and the Bread is changed into the true Body of Christ and the Wine into his true Bloud the Species which appear onely remain and this according to the Divine dispensation But if we reflect upon the state and condition of the Greek Church at that time and consider by what arts and by whose assistence Cyrillus Lucaris was first deposed by the Turks and afterwards strangled and his ingratefull Successour advanced into his throne it will cease to be a matter of wonder to us that this man who had studied Philosophy in his younger days under the Jesuits at Galata and was wholly governed by them whose end too was as dismall as his Predecessour's he being banisht to Tunis and there by order of the Port strangled and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latinizing Bishops should renounce the Faith of their Ancestours and determine thus boldly And how they have been wrought upon since in the Synodus Bethleemitica to come up more fully to this and several other Tenents of the Roman Church shall appear hereafter The Romanists are now aware that there is no hope and likelihood of reconciling Greece by blustring and force and therefore they betake themselves to closer arts and methods of subtlety the Greeks bred up in the College of that Nation at Rome especially after they have finished a course of study being sent into Turkie upon a design of working an Union and of reducing their Countrymen from the scandal and guilt of Schism and Heresy who are permitted to dissemble their Communion and oftentimes are advanced to great Dignities in the Church to whom being men of great eloquence and wit and learning and policy I believe these Alterations are chiefly to be ascribed In the mean time let the Zelots of the Roman Church triumph that the present Greeks declare absolutely for them we need not envy them a victory which they have gained by such base and treacherous Arts not to say Bribery But however this is one great argument that the opinion of Transubstantiation is wholly new among them that they have not much studied the point but heedlesly take it upon trust with an implicite faith For when their Bishops and Priests are urged with the horrid and monstrous consequences of it fully made out from Scripture and Philosophy they stand amazed and return no other answer but this that it is a great Mystery and not to be disputed 'T is certainly a great an holy a venerable Mystery this we most readily and heartily acknowledge but how much better had they consulted the honour of the Christian Religion and the peace of the Church had they not proceeded so boldly and blindly to such a peremptory definition The Greeks use Leavened bread in the Sacrament which practice of their Church they defend with great fierceness as if our B. Saviour had clearly and in express terms forbad the use of Azymes For so they interpret the words of the Institution that Christ said of Bread not of Azyme that it was his Body as if there could be no Bread truly and properly so called without a mixture of Leaven in it But that which they most rely upon is an imagination that our Saviour in the celebration of the Passeover anticipated the usual time of the Festival and kept it a day before which they think may be proved from S. John 18. chap. v. 28. and chap. 19. 14. that is Lunâ decimâ tertiâ or the thirteenth day of Nisan at the evening and consequently that he used leavened bread And some of the Greek Writers who managed this controversy formerly were so ridiculously impudent as to assert that there was a piece of that very leavened bread which our Saviour at his last Supper consecrated reserved among other Reliques in the Chappell belonging to the Emperour's palace in Constantinople at what time that City was taken by the Latines While they urge the necessity of using Leavened bread in the Sacrament with an intemperate not to say an unreasonable zeal against the Latines whom they therefore reproach with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Azymites and aggravate as a horrid and grievous defect and fault the quality of the Bread whether leavened or unleavened being in it self a matter of small moment and meer indifference and no way essential to the Sacrament the Schism upon the
equal right and share of her Husband's goods and possessions which upon a consummation of this Matrimonial contract are to become common to both Their Marriages are always performed publickly this being an express Law of their Church Let none presume to marry but before Witnesses If the Priest should transgress herein he is liable to Ecclesiasticall Censures provided in such like cases Be the persons of what quality or condition soever Crowns or Garlands made for the most part of Olive-branches stitcht over with white silk and interwoven with purple are a necessary and essential part of the Nuptial Solemnity hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes used for Marriage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the same thing they being the Symbols not to say the complement of this mysticall Rite The Priest covering the head of the Bridegroom with one of these Garlands says The Servant of God such a one is crowned for that is marries the Servant of God such a one in the name of the Father and of the Son and of the Holy Ghost Then he crowns the head of the Bride with the other Garland repeating the same words with their due alterations and then putting their hands across he blesses them in this form thrice O Lord God crown them with glory and honour After the Epistle and Gospell and several Prayers are read the new-married couple drink out of the same Cup which the Priest had blest in sign and token of Love Agreement and Joy and as a pledge of their mutual Conversation and of their right to one another's estates and fortunes After two or three short Hymns the Priest takes the Garlands from off their heads and they saluting each other are dismist with his Blessing They are not over-favourable to second Marriges following the rigour of the ancient times But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or third Marriages they look upon them as forbidden by the Canons of the Church and arraign such persons as guilty of Incontinence and severely condemn the fourth as altogether unlawfull and sinfull making no allowances for temper or accidentall deaths This variety or change of Wives they most invidiously call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Polygamy contrary to the primary signification of the word against which they so fiercely declaim as a thing hatefull to God to whose providence in taking away their first or second Wife by death they say every one should submit and curb his natural desires and inclinations and as unworthy of men governed by reason In this sense I find the word used by Photius who opposes it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passes this severe Censure upon the thing that it is very base and detestable and onely proper to impure and lustfull irrational creatures To make the Marriage-vow the more binding and solemn the Bridegroom and Bride receive the Holy Sacrament He must be always above fourteen years of age and she above thirteen and the consent of their Parents Guardians or Tutors is esteemed so necessary that without it is accounted unlawfull and no other then Fornication Among other impediments of Marriage they reckon spiritual Affinity that is such as arises at the Font as for instance he who is a Godfather to any one and his Son cannot lawfully marry either the Mother or the Daughter Such two as have had the same Godfather are incapable of marrying each the other and if they do they are accounted incestuous The practice of the Greeks does horribly contradict their establisht doctrine of the Indissolubility of the bond of Matrimony for Divorces are easily and frequently obtained and granted upon several light and frivolous accounts besides that of Adultery as if it were left wholly to the idle and extravagant fancy of every lustfull and discontented person who is weary of his Wife to retain her or divorce himself from her as he pleases This evil seems past all remedy there being no other way left at present to satisfy a people who are so prone to revenge where they have conceived a grudge or to make new love after a dislike of the former match then by this most unjust and horriblyabused indulgence It is the proper work of the Priest who has a power to make and consecrate the Holy Oyl to anoint dying persons with it all other persons whatsoever being excluded Which practice they found upon the example of the Apostles who were sent out by Christ and anointed with oyl many that were sick and healed them and upon the Advice or Order of S. James chap. 5. v. 14. Is any sick among you let him call for the Elders or Presbyters of the Church and let them pray over him anointing him with oyl in the name of the Lord. And from this Text they pretend to conclude most strongly that several are necessary in order to the right performing of this last office The Office requires that they be no less then seven and assigns to every one of them their particular employment at that time But this number is not rigidly exacted and three oftentimes serve They onely anoint the forehead ears and hands of sick persons Severall Prayers are used at the time of Unction and this particularly among the rest O Holy Father Physician of Soul and body who hast sent thy onely-begotten Son our Lord Jesus Christ to cure all diseases and to redeem from death heal thy Servant of his infirmity both of body and Soul and quicken him by the grace of thy Christ for the intercession of our Lady the Mother of God the ever-Virgin Mary c. and here they recite the names of several Saints for Thou O Christ our God art the Fountain of all healing and we give the glory of it to Thee and to the Father and to the Holy Spirit now and for ever After this they give the sick person the Holy Sacrament as the last Viaticum The Houses of the sick persons are also anointed with the same Oyl the figure of a Cross being made with it upon the walls and posts at which Ceremony the Priest sings the 91. Psalm He that dwelleth in the secret place of the Most high shall abide under the shadow of the Almighty c. This Oyl is not onely used upon persons lying in extremis for the people believing that there is great virtue in it to heal the Distempers of the Body in case of any Sickness or Indisposition that does not bring in danger of Death use it almost in the nature of a remedy or medicine and think themselves also by it better enabled to resist the Assaults and Temptations of the great Enemy of their Souls the Devil But of the Seven Mysteries of the Greek Church hitherto In the midst of the sad Pressures which daily afflict the poor Greeks and the continual Scoffs
except that from Christmas to the 15. of January they recite in the evening the 135. Psalm which is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the frequent repetition of the Hemistichium for his mercy endureth for ever So that the whole is finisht in the space of seven days except in strict and high Lent when it is repeated every week twice as is above declared The 118. Psalm which makes up the seventeenth Section is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the first verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 103. Psalm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because with it they begin their evening service and their prayers at other solemn times There are six Psalms the whole therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they usually recite betimes in the morning and especially if it be preceded by a Vigil these are the 3. 37. 62. 87. 102. and 142. Otherwise if there be no Vigil and it happen to be Sunday they sing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Hymn in praise of the most B. Trinity That excellent Hymn which our Church retains in her Communion-Service which is said or sung after we have been made partakers of the holy Mysteries of Christ's blessed Body and Bloud Glory be to God on high and in earth peace good will towards men We praise thee we c. makes up a necessary part of their morning-devotion upon Sundays and the other more solemn Festivals and indeed as it appears by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Office used every morning on all other days onely with this difference that it is then barely read and not sung which is their present practice as I found particularly upon enquiry as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in their solemn Prayers after supper before they go to their rest This is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the great Doxology to distinguish it from the other which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the lesser that is the Gloria Patri which they repeat at the end of every Station of the Psalms and at other times prescribed in the Liturgick and other Offices this latter being a more contracted glorification of the Holy Trinity which they thus express somewhat different from the Latine form Glory be to the Father and to the Son and to the Holy Ghost both now and always and for ever or to eternal ages Amen This greater Doxology from the constant usage of it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning Prayer or Hymn it being made up both of Supplications and Lauds though the latter be the more common appellation and by some the Angelical Hymn from the Preface to it sung by the Angels at the Birth of our B. Saviour S. Luke ch 2. is of great antiquity being mentioned by S. Athanasius as universally known and used by the generality of Christians of both sexes in those Eastern and Southern Countries of the world in their private Devotions and is to be found after the Psalms and Hymns in the third Volume of that most venerable monument of Piety and Antiquity the Greek translation of the Bible in His Majestie 's Library at Saint James's sent to King Charles the First Martyr of blessed and glorious memory by that great man Cyrillus Lucaris Patriarch of Constantinople who was also murthered which he brought with him out of Aegypt upon his leaving the Patriarchate of Alexandria written in capital letters and as he guesses in a paper placed by him in the beginning of the first Volume giving an account of it above thirteen hundred years since This I conjecture to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Lucian in his Philopatris in these words of Triephon to Critias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I understand thus that the Christians of that time whom the wicked Infidel sports with and abuses in that Dialogue used to begin their Devotion with the Lord's Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conclude it with this divine Hymn or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ode full of the appellations of God the Father and Christ This I think to be no way unlikely as judging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be distinct and different forms But because it is possible that it might be but one composition or Prayer concluding with an Hymn I am more inclined to believe notwithstanding that it ought to be meant of this rather then of the Lord's Prayer and however that it more then seems though the most learned Archbishop Vsher will have it onely to seem so to be one of those Psalms and Hymns mentioned by an ancient Authour who confuted the Heresy of Artemon to have been composed and sung by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christians in honour of our Blessed Saviour's Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Pliny testifies of them also in a Letter to Trajan to which that part of this divine Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very fitly and properly answer There immediately follows in the same Manuscript this Hymn collected for the most part out of the Psalms which is still retained by the Greeks in their Morning-service and repeated after it as a part of it Every day will I bless Thee and praise thy Name for ever Vouchsafe O Lord to keep us this day without sin Blessed art Thou O Lord God of our Fathers and blessed and praised be thy Name for ever Amen Blessed art Thou O Lord O teach me thy Statutes This Versicle is repeated thrice O Lord Thou hast been our refuge from one generation to another I said O Lord be mercifull to me heal my soul for I have sinned against Thee Lord I fly unto Thee teach me to doe thy will for Thou art my God For with Thee is the fountain of life in thy light we shall see light Extend thy mercy to such as know Thee The following Hymn is always recited in that part of the Evening-service just upon Sun-set which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Lucernarium which I onely here put down for the antiquity of it it not being my business to transcribe their Offices which the learned and pious Reader may consult at large to his great satisfaction and advantage Pleasant brightness of the holy glory of the immortal heavenly holy blessed Father Jesu Christ we having arrived to Sun-set and seeing the evening light praise the Father Son and Holy Spirit of God Thou O Son of God giver of life art worthy to be praised always with holy voices Wherefore the world glorifies Thee This seems to be the very form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Basil refers to in his Book de Spiritu Sancto ad Amphilochium cap. 29. as having been established by the Fathers long before his time 〈◊〉 〈◊〉 〈◊〉
miscall easiness of temper and misguided and ill-managed zeal but in the meantime do not the Infidels inlarge their conquests and gain ground continually and advance their half Moons where the Cross before was placed Where have we recover'd for several scores of years so much as a village or slight fortification from them except perchance one or two in Dalmatia The poor Christians in those parts of the World are in a desperate and remediless condition as to any help and assistance they may receive from us who have not that compassion for them which their condition deserves And indeed all they have to doe to make their condition tolerable is to flatter their Imperious Patrons and scrape a little mony together to buy their favour and good will For long slavery continued for several years has broken their spirits and quite alter'd their tempers and taken them off from the natural courage and vigour and love of liberty wherewith their Ancestors were inspired They are content not to say well pleas'd with their slavish condition of life they dare not entertain any generous thoughts of revenge they are afraid to venture though there were probable hopes of gaining their liberty by it They are so overaw'd and stupified and lost to all sense of honour that they have abandon'd all thoughts and hope of a change which uses to be the poor and miserable comfort and support of the distressed 'T is sad to consider the great number of wretched people who turn Turks some out of meer desperation being not able to support the burthen of slavery and to avoid the revilings and insultings of the Infidels some out of a wanton light humour to put themselves into a condition of domineering and insulting over others or of wearing a pair of yellow shoes which is the peculiar finery and gallantry of the Musulmans the Christians and Jews wearing either red or black though the Greeks belonging to the Christian Ambassadours relying upon their protection presume to doe otherwise a miscarriage which has sometimes been complain'd of by the Turks and severely punish'd with drubbing some to avoid the penalties and inflictions due to their heinous crimes and to enjoy the brutish liberties that Mahomet consecrated by his own example and recommended to his followers These are the great and tempting arguments and motives of their Apostasy meer considerations of ease pleasure and prosperity or else of vanity and guilt for it cannot be presumed that any through conviction of mind should be wrought upon to embrace the dotages and impostures of Turcisme By these Accessions the Turkish Empire and Religion are chiefly supported the Renegado Christians being to be met with every where the natural Turks not having such numerous issues as in the Ages past whether this happens by their laying restraints upon themselves as to the number of women to avoid expence and charge or by some other natural or supernatural cause I know not would sensibly diminish but for these supplies and that of Christian slaves most of which change their Religion who are yearly brought into their Country by the Tartars or taken as prize by themselves in the time of War And indeed considering the great confusion in which the Lay-Christians are especially the poorer sort how destitute of all helps of Learning there being no publick Schools among them how ignorant of the grounds of Religion to what grievous temptations their Poverty and Persecution do continually expose them how unacquainted with the Holy Scripture how little instructed in the doctrine of Christianity not one in twenty being able to reade and Sermons being very rarely preach'd and oftentimes in the learned Greek and those onely in the Patriarchal Church at Constantinople or where the Metropolitans or Bishops make their residence and at particular times as at Christmas or Lent c. the povidence of God is to be admired that there is yet any Christianity left in the East and that the number of Apostates is not greater and that Mahometanism has not yet prevailed in these Countries as absolutely as it has done all along the coasts of Africk and up the Main land from the Syrtes beyond Tripoli Eastward to the furthermost points of Barbary West where a Christian is not to be found unless in the English or Spanish Garrisons or Slaves seiz'd upon by the Pirats the very refuse and dregs of all mankind and carried into their Ports to the great scandal and shame of Christendom which suffers those Canaglia not onely to live but to live in triumph Next to the miraculous and gracious providence of God I ascribe the preservation of Christianity among them to the strict and religious observation of the Festivals and Fasts of the Church this being the happy and blessed effects of those antient and pious Institutions the total neglect of which would soon introduce ignorance and a sensible decay of Piety and Religion in other Countries besides those of the Levant This certainly is the chiefest preservative of Religion in those Eastern Countries against the poison of the Mahometan superstition For Children and those of the most ordinary capacities know the meaning of these holy Solemnities at which times they flock to Church in great companies and thereby retain the memory of our Blessed Saviour's Birth dying upon the Cross Resurrection and Ascension and keep up the constant profession of their acknowledgment of the necessary and fundamental points of Faith as of the doctrine of the Blessed Trinity and the like And while they celebrate the sufferings and martyrdoms of the Apostles of our Lord and Saviour Jesus Christ and other great Saints who laid down their lives most joyfully for his name and underwent with unwearied and invincible patience all the Torments and Cruelties of their Heathen Persecutors they take courage from such glorious examples and are the better enabled to endure with less trouble and regret the miseries and hardships they daily struggle with The chief sixt and unmoveable Festivals are placed in this order in their Menology or Calendar SEPTEMBER They begin their year the first day of this month VIII The Nativity of the Blessed Virgin Mary Mother of God XIV The Exaltation of the Holy Cross XXVI The migration or death of S. John the Evangelist OCTOBER VI. S. Thomas Apostle IX S. James the Son of Alphaeus Apostle XVIII S. Luke Evangelist XXIII S. James the Brother of our Lord and Bishop of Jerusalem XXVI S. Demetrius Proconsul and Martyr pierced through with lances at Thessalonica by the command of Maximian NOVEMBER VIII Archangels Michael and Gabriel and all Angels XIII S. John Chrysostome XIV S. Philip Apostle XVI S. Matthew Apostle XXI The Entrance of the Blessed Virgin into the Temple at Jerusalem S. Luke Chap. 2. XXX S. Andrew Apostle DECEMBER VI. S. Nicolas Bishop of Myra in Lycia and Confessor under Dioclesian and Maximian XII S. Spiridion Bishop and Confessor under Maximian having had his right
the Greeks universally hold them so necessary and essential to the Sacrament that unless they are entirely and distinctly pronounced they think that it is not so much the Sacrament of Baptism which is celebrated as a ludicrous imitation or heretical and profane abuse of it They never use the same water a second time but if two or three Infants are to be baptized at the same time so often they empty and fill the Laver. But the water which has been made use of for this or the like sacred purpose is not thrown away into the street like other common water but poured into a hollow place which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Altar where it is soaked into the earth or finds a passage Soon after a Prayer or two being interposed the Priest proceeds to anoint the newly-baptized Infant lately covered with its Mantle and Swaddling-cloaths for in the Greek Church Chrismation is inseparable from Baptism and though reckoned as a distinct Mystery as indeed it is is in a manner a necessary appendage and complement of it according to the 48. Canon of the Council of Laodicea which orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the baptized persons to be anointed with the heavenly Chrism Which Chrism as Matthaeus Blastares explains it out of Zonaras and Balsamon whose words for the most part he retains being sanctified by Prayer and the invocation of the Holy Spirit sanctifies the persons anointed with it and makes them partakers of the heavenly Kingdom of Christ unless impenitence and impiety of life afterwards alienate and render them unworthy of it Confirmation among the Greeks consists of this one single Rite and is therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnguent or Chrism or joyntly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the unguent of Chrism and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seal or Obsignation This being practised onely upon Infants newly baptized and that without Imposition of hands this material part of the Rite having been for several Ages neglected by the Greeks and not reiterated and repeated when they are adult and grown up some Zelots of the Roman Communion making no distinction between the mysticall Rites of the Christian Religion neither making allowances for different customs and usages which seldom keep at the same stay but alter and vary in the whole or in part at least as if every punctilio and circumstance in the Ceremonial part were essential hereupon have objected the want of it to the Greeks and maintain with great zeal and fury that they have no such thing as Confirmation among them These differences have been carried on with great animosities on both sides and have helped to make the Schism irreconcileable the Greeks upon the reproaches made them by the Latines that the Chrismation used by their Priests is unlawfull and a meer usurpation of Episcopal right and power growing more and more obstinate as may be seen from the Encyclicall Epistle of the Patriarch Photius who does as sharply reflect upon the Roman practice fomenting and keeping up the controversy which had been started long before with great heat For that he was not the first who by his wit and power introduced the present custom among his Greeks as some have imagined I could demonstrate by undeniable testimonies if it were agreeable and proper to mix controversies in this present Compendium and Narrative This Anointing and Obsignation is made upon the forehead eyes nostrills mouth ears breast hands and feet the Priest repeating these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seal of the gift of the Holy Spirit Amen Which form they derive from the Assessors of the Council of Constantinople held in Trullo and thus explain as if the Priest had said at large With the anointing of this holy Ointment thou art sealed and confirmed in the graces of the Holy Spirit which thou receivest for confirmation of thee in the Christian Faith The reason of which form is assigned in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Confession As the Holy Spirit formerly descended upon the Apostles in the shape of fire and poured upon them his Gifts in like manner when the Presbyter anoints the baptized person with holy Oyl the Gifts of the Holy Spirit are poured out upon him from above And to this they apply the words of S. Paul 2 Cor. 1. 21 22. Now he which establisheth us with you in Christ and hath anointed us in God who hath also sealed us and given the earnest of the Spirit in our hearts But as for the anointing part they quote no higher authority then the writings which bear the name of Dionysius Areopagita Though this Oyl be used by Presbyters in the performance of this Rite yet it is onely blest and sanctified and made fit for use by the Patriarch or Bishops as is expresly asserted by Gabriel Philadelphiensis and in the Catecheticall Confession and in the Bethleemitick Synod This is done on Thursday in the Holy week They are wonderfull curious in the composition of it it being made up of Storax Balsam Cassia Myrrh and the decoction of twenty several Drugs Seeds and Plants added to and mixed with Wine and Oyl a Catalogue of all which Ingredients you may find in the Euchologion This is afterward distributed and put into round bottles or vialls either glass or glazed over called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Alabasters in allusion to the Alabaster box of ointment which S. Mary Magdalen brake and poured upon our Saviour's head When they deny the reiteration of this Rite it is with an exception of one particular case for when Hereticks or Apostates sensible of their errours and impieties are re-admitted after just proofs of a hearty and sincere repentance into the bosome of the Church they are confirmed again after the same manner as when they were first Christned by the grace of the Holy Spirit in the holy Faith which they now profess And herein they follow the 7. Canon of the Council above-mentioned But this is scarce ever practised of late it being death for a Renegado to renounce Turcism and embrace Christianity Before I mention the Rites and Ceremonies used at the celebration of the holy and august Sacrament of the Body and Bloud of our Lord it will be necessary to premise somewhat concerning their Liturgick Books The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in the general it is used of Prayer or any part or office of the sacred ministery of Religion is restrained to this great and tremendous Mystery called sometime for distinction-sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the holy sacred and divine Liturgy or Ministration and the Priest from this principal and eminent prerogative of his Function being set apart to offer up this commemorative Sacrifice is peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgist as well as
against this supposed grievous and fundamentall Errour because Constantinople the chief Seat of the Grecian Empire and Religion was taken by the Turks on a Whitsun-Tuesday in the year 1453. But 't is ill arguing from such an accidental circumstance and they may as justly conclude that the people of Rhodes and particularly the Knights of Jerusalem were guilty of some grievous Errour concerning our Blessed Saviour because the chief City of that Island which they had so bravely defended was at last lost upon a Christmas-day As to the state of the vitâ functi they know not well what to determine for taking for granted that the Souls of the Righteous are not in Heaven where they shall be after the Resurrection of the body they know not where to fix them But whereever that place is which sometimes they call Paradise from the words of our Saviour to the Thief upon the Cross S. Luke 23. 43. sometimes Abraham's bosome from S. Luke 16. 22. sometimes the hand of God from that of Ecclesiasticus The Souls of the Just are in the hand of God it is certainly distinct according to them from the presence of God For thus they pray in their Liturgy Remember O Lord all that sleep in hope of the Resurrection and everlasting Life and grant that they may rest where the light of thy Countenance shines forth and so in the Office of Burial O God of Spirits and of all flesh who having trampled upon Death and vanquisht the Devil hast given life to the world Thou O Lord make the Soul of thy deceased Servant to rest in the glorious in the pleasant place in the place of refreshment whence grief trouble and sighing are banisht And yet at other times as it were compelled by the force and evidence of truth they retract at least colour over this Opinion with this acknowledgment in their late Confession By which of these three names above mentioned any shall call the Receptacle of righteous Souls he will not erre provided that he believes and understands thus much that they enjoy the favour of God and are in his heavenly Kingdom and as the Church-Hymns mention in Heaven But as for the Souls of the Wicked and Unrighteous they hold that they descend immediately into Hades or Hell the place of Condemnation and of God's Wrath. They reject in words at least the Romish Doctrine of Purgatory by fire as having no foundation in Scripture and teach their people accordingly in their Catecheticall Confession and thus argue ab absurdo against it If the Soul satisfies for Sins committed in this life in such a place then by parity of reason part of the Mystery or Sacrament of Penance might be performed there which is say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to orthodox doctrine But notwithstanding this declaration they fansy the Souls of the departed detained and shut up in most secret and unknown recesses under ground and there to be perplexed and to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grievous things and to find ease and refreshment from the Prayers and Suffrages and Oblations and Sacrifices of the living Upon this account it is that in the celebration of the Sacrament the Priest standing at the Prothesis offers several Particles of Bread one in honour of the Virgin Mary which they place on the right side of the Bread that is to be consecrated the rest in honour of S. John the Baptist the Holy and glorious Apostles S. Basil S. Gregory the Divine S. John Chrysostome Athanasius Cyrillus Nicolas of Myra and all holy Bishops S. Stephen the first Martyr S. George Demetrius Theodorus and all other holy Martyrs S. Antony Euthymius Saba Onuphrius Arsenius Athanasius of Mount Athos and all holy Monks the holy Physicians Cosmus and Damianus Cyrus and John Pantaleon and Hermolaus Sampson and Diomedes Thallaleus and Trypho and the rest S. Joachim and Anna the Saint of the day and all Saints and for his particular Archbishop and all the Clergy and for the Founders of the Church or Monastery for the living and dead where he mentions their names and for all who sleep in hope of the Resurrection to everlasting life to whom O mercifull God give pardon These are placed in the Patin and are carried to the Altar of Consecration and by reason of their vicinity to the Bread that is to be consecrated and is afterward actually consecrated partake of that blessing and sanctification 'T is manifest that this practice of the Greeks differs vastly from the ancient Rite of the Christians of the Second and Third Centuries which they would seem to imitate For they imagining that the Souls of deceased persons were not admitted into the Divine Presence but did exspectare in candida diem Judicii as Tertullian speaks their surviving friends and relations fearing lest their present condition might require it at least to shew their love and care of them brought their Oblations but this was done onely once a year laborantibus animabus refrigerium quoddam adpostulantes but they were not particular and distinct but for all together nor were they esteemed by them in the nature of satisfactory or expiatory Oblations but onely to shew the honour they bare to the memory of the holy Apostles and Martyrs in this solemn kind of pomp and at the celebration of the Holy Sacrament at which time they onely prayed to God that He would be pleased to remember them And certainly no more can well be understood by the Commemoration which follows just after the Consecration of the Elements in their present Liturgies The present Greeks too account it a great piece of Piety and Religion to visit the Graves of their dead Friends upon a set day every year and there perform several Funeral rites and pray for their Souls and after that the Priest has performed his Office and the religious part of the Ceremony is over they cover the Grave with their Napkins and Handkerchiefs and make a festival entertainment made up with part of the Colyba or boiled Wheat with mixt Fruits before mentioned with a great deal of mirth and jollity very unbecoming the Solemnity But to return to the modern Greeks The reason of this their practice is thus assign'd by Gabriel Philadelphiensis We offer these Particles for our Fathers Brothers Friends and Kinsfolks who sleep in Christ The end and design is that God would place their Souls in a bright and pleasant place in a place of rest whence grief and lamentation are banisht and send them a relaxation and deliverance from those grievous things that at present seize upon them and give them freedom and redemption from the lamentation of Hades and from tears Cyrillus Lucaris was ashamed of this superstitious practice and the idle pretension commonly used for the defence of it and therefore adds another Esset hîc referendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉