Decimo tertio Kalendas Augusti quo die leves Graeci raptionem Eliae ad Coelos ludis scenicis celebrant Luitprandus in legatione ad Nicephorum Imperatorem p. 146. b pag. 317. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Pag. 330. a. d Histor Ecclesiast l. 17. c. 28. vide etiam l. 15. c. 14. Other Festivals observed in Monasteries a See also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Venice 1626. Their Offices used in time of the Divine Service long a Anciently Cythera printed at Venice 1621. Quarto b Venice 1621. Quarto The Holy Eucharist at such times alwaies administred Their Offerings and Charity Their time of going to Church a 97. Epist Moveable Festivals a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Easter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Cap. 20. v. 34. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasts Yearly Fasts four * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lent or Fast before Easter a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i de Officiis Aulae CP cap. 9. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Luitprand in libro de Gestis Imperat. Regum lib. 6. cap. 5. pag. 110. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy week * How they call the days of the Week The ceremony of washing the feet of twelve persons Good Friday a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Hist Eccles lib. 2. cap. 17. An Image of our Saviour carried about in their great Churches on Good Friday at night Easter Eve a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fast before Christmas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fast of the B. Virgin d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fast of the Apostles S. Peter and S. Paul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weekly Fasts Some days exempted out of the number c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigils b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnlawfull to fast on Saturdays except that of the Holy week c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d in Scholiis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end and design of these Fasts Their Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hetarriae Vid Plin. 10. lib. Ep. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Origenem adv Celsum lib. 1. non procul ab initio Churches in Constantinople and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galata b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most of the ancient Churches destroyed or turned into Moschs The Church of Sancta Sophia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. Histor Eccl. l. 7. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronic. Constantin p. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procopius de Aedificiis Justiniani l. 1. c. 1. See the Praises of this glorious Church in the eloquent Letter of Manuel Chrysaloras to the Emperour Johannes Cantacuzenus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Codin de Origin Constant p. 71. edit Paris b Codin pag. 21. fine The Church of the Holy Apostles a Vid. Cedrenum ad 23. annum Justiniani b Vid. Procop. de AEdif Justiniani l. 1. c. 4. Codinum de Origin CP p. 73. The Patriarchal Church where is part of the Pillar to which our B. Saviour was bound Artifice of the Greeks in diverting Selim from building here The form and figure of their Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A particular description of a Church d See Symeon Thessalonicensis in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porch c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Outward Gate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Narthex b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Commentary of Zonaras on the 9. Canon of the Council of Nice d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This place hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Font. Middle Gate and Body of the Church a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stalls Desk d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulpit Partition between the Nave and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b See the Diataxis of Philotheus Patriarch of Constantinople a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chancell within which b See the above-cited Symeon Thessalonicensis c Canon 19. d Theodoret. Hist Eccles l. 5. c. 18. The curious Reader may see this more at large in the Latine Copy p. 59 60 61. a de Graecae Eccles hodierno statu p. 61 62. three Tables b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy or mystical Table Prothesis a called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacristy The Sacristy not always within the Church Seats within the Chancell a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Syropuli Historiam concilii Florentini pag. 3. Symeon Thessalonic in Euchologio p. 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. speaking of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 217. Hence the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be created Patriarch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be deposed A wooden Bâ—rd or iron Plate in stead of a Bell. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Ecclesiasticall Government Patriarch of Constantinople His Primacy in the Eastern Church The extent of his Jurisdiction What places exempt a See Authent Collat. 2. tit 6. novel 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ità scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fiâ—em Codini pag. 419. The expence of the Patriarch for the maintenance of the Christi an Religion a V. Historiam Politicam Constantinopoleos in Turco-Graecia pag. 22. 24. 39. The Revenue of the Patriarch a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Patriarch Judge in civil affairs a 1 Cor. 6. 1. His Assistents The Patriarch usually chosen out of the number of Bishops and a Kaloir His retinue and title
repeat twelve times together This Hymn is sung every day from Easter-day to the Feast of the Holy Ascension The second solemn Fast is of forty days beginning on the fifteenth day of November and serves to usher in the Solemnity of Christmas The reason that some give for the determinate number of days appropriated to this Fast is no better then this That as Moses remained forty days upon mount Sinai fasting in the way of an holy initiation before he received the two Tables of the Law so it becomes Christians by the like Abstinence as much as humane infirmity will permit to prepare themselves to receive Christ the true and great Law-giver This Fast is very mild and easy in comparison of the great Lenten Fast before Easter for though they are obliged to abstain from Flesh Butter Eggs c. yet there is a free use of Oyl Wine and all sorts of Fish as at other times The third solemn Fast is in honour of the B. Virgin and called by her name It lasts fourteen days that is from the first of August to the fifteenth day of that month the Festival of her Obit or Dormition or as they sometimes explain it more largely of her Translation from Earth to Heaven which the Roman Church chuses rather to call the Assumption of the Virgin Onely there is some little relaxation indulged upon the Festival of our B. Saviour's Transfiguration that falls within this time The fourth solemn Fast is the Fast of the holy Apostles S. Peter and S. Paul The duration of this Fast is not fixed and certain as the rest are for it is longer or shorter as Easter falls higher or lower in the year It begins on the Monday after All Saints day which is with them the Sunday after Whitsunday and is continued to the Festival day of those two great Saints which is on the 29. day of June They find out the length of this Fast by this easy Method and Rule Look how many days there are from Easter to the second of May so many make up the intervall or number of days allotted to this Fast As for instance when this Canon or Rule was first told me at Constantinople in the year 1669 by a Greek Priest Papas Jeremias Germanus who had travelled into England where he met with considerable relief and particularly here at Oxon being a man of more refined parts and learning then the Kaloirs usually are Easter happened to fall on the 11. of April from which day to the second of May inclusively are two and twenty days which was the number of the days they fasted that year in memory and honour of the Apostles For All Saints day falling consequently on the sixth of June if we reckon from the day following to the Festival in reference to which the Fast is instituted we shall find the same number But whether this Rule holds in all other cases and is infallible as he pretended I am not at leisure to examine or enquire nor is it worth my study or time if I were Thus much for the Annual Fasts The Weekly Fasting-days are Wednesday and Friday which are strictly still retained in compliance with the ancient Custome and Practice of the Catholick Churches in the first Ages of Christianity The reason and original of which may be ascribed to the Zeal and Piety of the Christians of those times either that they might not be behind-hand with the more religious sort of Jews who according to the prescription and tradition of their Elders fasted twice a week S. Luke chap. 18. vers 12. or that they might with a due and becoming sorrow reflect and meditate upon our Blessed Saviour's being betrayed and crucified as upon these days and afflict and humble themselves under a sense of their guilt the meritorious cause of his Sufferings and Death Out of this number they exempt the Wednesdays and Fridays of the three great and famous Festivals that is of Christmas comprehending the whole twelve days of Easter and Pentecost that there be no interruption of that innocent and sober Joy which deservedly attends these Solemnities by the interposition of Fasts usual at other times as also of Septuagesima and Sexagesima that they may not seem to agree in the least with the Armenian Christians fasting most rigorously at these times whom they look upon as Hereticks and hate mortally The reason of which possibly I may account for hereafter at large They are obliged also to fast on the Vigils of some peculiar Festivals such as are the Vigil Of the Epiphany that being purged and cleansed from sin by fasting they may drink with greater success and benefit of the Waters which upon the following Festival are blessed and consecrated and this they doe very heartily attributing great virtue to them The antiquity of this custom of Blessing the waters upon this day may appear from the Homily of S. John Chrysostome Patriarch of Constantinople upon this very argument Of Pentecost and the Monday following to prepare them the better to receive the influences of the Holy Spirit Of the Transfiguration Of the Exaltation of the Cross the figure of which they kiss fasting Of the Beheading of S. John the Baptist They hold it utterly unlawfull to fast on any Saturday throughout the year excepting that of the Holy week following herein the ancient custome it being prohibited under the grievous penalty of Deposition to an Ecclesiastical person and of Excommunication to a Lay-man by the 66. Apostolical Canon which was renewed and confirmed by the sixth general Council as they reckon held in Trullo Canon the 55. By which says Zonaras they endeavoured to correct the Errour of the Latines The alteration of one of the days of the weekly Fasts being among others a great occasion of the breach and disunion of the Eastern from the Western Church But to put an end to this discourse about their Fasts reserving the consideration of the severities and restraints inflicted and imposed by the Kaloirs upon themselves to a fitter place I shall onely adde thus much that whatever the present opinion or abuse be about these Fasts the design of the Catholick Church in the institution of them and especially of the Lenten Fast before Easter was truly pious and Christian that a publick check being thus given to the corrupt inclinations of nature and the Body kept under by mortification and abstinence the Mind might be more at liberty to reflect upon it self and be taken up with thoughts of God and Religion and that all after such exercises of Penitence may be the better prepared to partake of the great Mysteries of the Body and Bloud of our Lord especially at Easter In so great Confusion which has long since overwhelmed the outward glory and splendour of the Greek Empire 't is not to be expected that their Churches should be rich and stately The Churches
holy or royal Door is not open'd or passed through but upon special occasion as in the solemn introitus of the Vespers of the great Festivals or at such time as they celebrate the Communion when the Deacon goes out thence to reade the Gospell to the Congregation or when the Priest after the Procession immediately enters in order to consecrate or when such as communicate approach thither to receive the sacred Symbols from the Priest or Deacon who stands just in the entrance of it There are two lesser Doors at each extremity the one at the North the other at the South side of the Church by which at all other times they pass into the Sacrarium or Chancell This enclos'd space they most frequently call Bema either because of the little rising and ascent to it or rather because it is look'd upon as the Throne and Tribunal of Christ which is the signification of the word in the New Testament for this and such like honourable appellations as the Holy of Holies the Seat and Place of God and his Rest c. they bestow upon it it being the holiest and most venerable part of the Church peculiar to the Priests and others who serve at the Altar it not being permitted the Laicks to enter there during the Communion-Service according to an express Canon of the Council of Laodicea Out of respect to which and the Custome of those Times founded upon it S. Ambrose thought fit to admonish the Emperour Theodosius upon his stay there in order to receive the Sacrament after he had made his Offerings which the good Emperour took very patiently and quietly and readily submitted to Hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory because of the Holy Eucharist the representative Sacrifice of the Death of our Saviour who once offered up himself upon the Cross for the sins of the World and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason as I have elsewhere proved at large Within this place in the greater Churches there are three Tables which differ much in use and dignity it being onely lawfull to consecrate upon the middlemost which is of Stone fastned to the Wall which they call the holy Divine and mysticall Table where as in their proper place the Gospels lie and over which there is a Cross as a memorial of the Death of Christ On the left hand of it toward the North is a little Table called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they deposit the holy Gifts or Presents as under the Mosaick Law the Shew-bread which the Greek Interpreters of the Old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and where several things are done preparatory to the Holy Communion On the opposite side is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacristy that has a Table also Here they put their Books and holy Vessels and Vestments which they use in the time of Divine Service This is properly the place of the Deacons and other inseriour Ministers hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employed in lighting the Lamps and Tapers and in heating water to pour into the Chalice and the like The Sacristy was not always anciently within the Church but sometimes without hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the round Stone-building within the first Gate of the Seraglio is supposed to have been to Sancta Sophia and the like I observed still standing hard by the great Church at Pergamus They burn Lamps for the most part before the Altar and sometimes in the Nave of the Church In the Patriarchall Metropoliticall and Episcopal Churches there are Seats in the Concha or space about the Altar the chief Seat higher then the rest which they call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy Throne to distinguish it from the other Seat of the Patriarch Metropolitan or Bishop below in the Church in both which he is placed at his Inauguration which is never omitted as being a necessary Ceremony and gives them a full possession of their Dignity They are forbidden the use of Bells But to supply that defect in the Villages which they enjoy to themselves to call the people together to Church they make use of a wooden Board or iron Plate full of holes which they knock with a Hammer or Mallet As the sound is greater or less or more or less repeated those who are disposed to go to Prayers knowing the meaning and distinction of the several blows prepare themselves accordingly But of the figure of the Greek Churches hitherto The Greeks retain and keep up the same form of Ecclesiasticall Government under the Tyranny of the Turks which they had formerly in the flourishing times of the Empire there being still the same Orders and Degrees of the Clergy distinct in office and dignity So that there is a face of a Church though sadly distressed and harassed every-where visible and a due Subordination observ'd among the Ministers of holy things and Discipline exercised by which the mercifull Providence of God so ordering it they have prevented that Confusion which otherwise had overwhelmed them had they levelled all Titles confounded different Orders introduced a Presbyterian Parity and relinquished the Canons of the ancient Church by which their Ancestours were governed I will give a brief account of the state and condition of all sorts of Ecclesiasticall persons among them and for method sake will begin with the supereminent Dignity of the Patriarch All the Eastern Christians of the Greek Communion look upon the Patriarch of Constantinople as their Chief and Head upon whose wise Conduct and Government the Happiness and Quiet of the Church mostly depend And though he does not constitute the other Patriarchs yet they pay him extraordinary Respect and carrying on the same common and joint interests often consult him in Person and frequently by their Deputies in case of any difficulty that may happen as being unwilling to determine any thing of moment without his advice and approbation This Right he still claims by virtue of a Canon made in the Council held at Chalcedon and retains in the midst of his poverty and affliction the pompous Title of Oecumenical Patriarch as if ready to dispute it with the Bishop of Rome with the same eagerness as Joannes and Cyriacus and others of his Predecessours the same Ambition cleaving also to the several Metropolitans under him who value themselves as much upon the ancient dignity and preeminence of their Sees as if they enjoyed the same Revenue and state and exercised an equal Power and had the same number of Suffragans still under their Jurisdiction The Patriarchate of Constantinople as I mentioned in the beginning of this Discourse comprehends under it all the Lesser Asia except the Provinces of Isauria and Cilicia as also Thrace Macedonia and
and Blasphemies of the Turks who being stupid and dull are guided wholly in their judgments of things by a gross fancy and reject with a brutish kind of pride and scorn whatever is raised though never so little above the reach of Sense it is no slight argument of the truth of the great Articles of the Christian Religion against the subtle contrivances of a party of men in Christendome who under a pretence of sober reason undermine the foundations of it that the Christians of the East do still retain with all imaginable constancy and firmness of assent the entire profession of the Mysteries of Faith as they were believed and acknowledged in the first Ages They retain exactly the Catholick Doctrine concerning the most Holy and undivided Trinity and the Incarnation of the eternal Son of God according to the Constantinopolitan Creed which they onely retain in their Liturgies and Catechisms this being but an Exposition of the Apostles Creed more at large which is the true reason why the Apostolicall form came anciently to be omitted among them As to that of S. Athanasius they are wholly strangers to it They are content with the profession of Faith as it is laid down there without troubling themselves with curious and nice distinctions which oftentimes in stead of explaining confound and obscure the Mystery Yet with a becoming zeal they condemn the madness and impiety of Arius Nestorius Paulus Samosatenus and the other Haeresiarchs whose Opinions if any one be known to favour in the least they presently excommunicate him and do not restore him to the Communion of the Church till he has renounced his Heresy with tears and given other ample satisfaction Indeed as to the manner of the subsistence of the Holy Spirit the Greeks vary from the Latines and from the Churches of the Reformation and by what we may judge from the reluctancy and unwillingness of the Bishops after all attempts of Reconciliation the difference herein is like to be perpetual They object with a great deal of bitter passion that the Bishops of the Roman Church have not dealt honestly in this matter for that without consulting them and without regard to the Canon of the Council of Ephesus which forbad such Additions under the penalty of an Anathema they have inserted the words Filióque into the Constantinopolitan Creed For the justification and proof of this Charge they appeal to the Writings of the ancient Fathers to Acts of Councils to Ecclesiasticall History to the faith of the best and most authentick Manuscript Copies nay to Rome it self where that Creed was engraven on two silver Tables hung up in S. Peter's Church by the command of Pope Leo the Third where this Addition is wanting This was hotly disputed by the Greeks in the Council held at Florence and no one argument or point of controversy have they maintained or do still maintain with greater variety of learning or subtilty At present I shall content my self with one or two irrefragable testimonies Cyrillus Lucaris who afterwards fell a sacrifice to the malice and revenge of the Jesuits in the Epistle he wrote to Vytenbogaert out of Walachia when he was Patriarch of Alexandria saith Ipsa i.e. Ecclesia Graeca Spiritum Sanctum à Filio essentialiter internè quoad esse procedere negat The Greek Church denies that the Holy Spirit proceeds from the Son essentially and internally and as to his subsistence And so afterward when he was advanced to the Patriarchall throne of Constantinople in his Confession of Faith which brought upon him all that envy and mischief which afterwards befell him chap. 1. The Holy Spirit proceedeth from the Father by the Son Which form of words he very wisely and warily thought fit to use in compliance with the ancient Writers of his Church as it was proved in the Council of Florence by Isidorus Bishop of Russia and Bessarion of Nice and Marcus Eugenicus of Ephesus from the authorities of S. Maximus and S. John Damascen and several others This being so expresly asserted by Cyrillus I cannot sufficiently wonder at the rashness and disingenuity of the Assessors of the second Synod held against this good man at Constantinople under Parthenius who most unjustly censure and condemn him for maintaining against the Sentiments of the Catholick Church the eternal and substantial procession of the Holy Spirit as well from the Son as the Father Lastly they declare in their Confession that the Holy Spirit proceedeth eternally from the Father as the fountain and principle of the Deity according to what our Saviour teaches us saying When the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father He shall testify of me S. John 15. 26. The great argument made use of by Phatius and other Writers both ancient and modern is briefly summ'd up by Cyrillus The Greek Church does therefore deny the procession of the Spirit from the Son quòd veretur nè dicendo à Filio ut à Patre duo asserat in Divinis principia existentiae Spiritûs Sancti quod esset impiissimum fearing lest they should assert and introduce two distinct Principles of the existence of the Spirit of God in the Deity which they look upon as an horrid impiety But to prevent all unjust suspicions as if they entertain'd any evil or heterodox Opinions about the Third Person of the glorious Trinity they declare fully against the Heresy of Macedonius and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most readily acknowledge the Holy Spirit to be of the same substance with the Father and the Son to be God from eternity proceeding from the essence and nature of the Father without beginning and to be equally adored Likewise they acknowledge that He is the Spirit of the Son and that He is sent poured out and given by the Son But this they refer to the temporary mission of the Holy Ghost upon the Apostles and upon all the Faithfull So that they neither confound the Persons of the Holy Trinity nor take away the Personal Relations and Proprieties of the Son and Spirit forasmuch as the manner of Generation whereby the Son subsists is distinct from the manner of the Procession of the Holy Spirit From these premisses it will fully appear that the Greeks are most unjustly accused by some of the Roman Church in the height of their intemperate zeal as deserters of the Catholick Faith and as guilty of Heresy in a necessary Article of Faith for that the difference herein is rather verbal then real and lies not so much in the substance of the Article as in the way and manner of expressing themselves To justify this their imputation they with an equal rashness are not afraid to assert and that as boldly as if they had been admitted into the Secrets of God that the Holy Spirit has sufficiently shewed his anger from Heaven
were anciently deposited being before of Wood was pulled down and rebuilt of Marble by the Empress Theodora the Wife of Justinian incited by his example to doe something worthy of her to make her name known to and admired by posterity This Church according to the tradition of the Greeks was first granted by the Emperour Mahomet upon his taking the City to the Patriarch Gennadius Scholarius but he soon revoked his Grant and turned it into the Mosch which now bears his name The Patrïarchal Church formerly belonged to a Convent of Nuns where the Patriarch has a convenient dwelling It is situated upon the rising of a hill near the Lantern-Gate toward the Haven of an ordinary bigness and without any great Ornament for the reason above mentioned The Emperour Alexius Comnenus here lies interred They shewed me here also the Reliques of S. Euphemia and of some other Martyrs lockt up in Chests which they open with great solemnity to gratify the curiosity of Strangers who reward the civility sufficiently But that which they most esteem is a piece of black Marble as they pretend part of that Pillar which formerly stood in the Praetorium or Hall of Pontius Pilate to which our Blessed Saviour was tied when he was whipped about two foot long and three or four inches over if my memory serves me right for I did not think it worth my pains though never so small to take the exact dimensions of it inclosed in brass lattice Grates that it may not receive prejudice either from devout or sacrilegious persons For they have a strong imagination that the dust rased from it and put into wine or any way conveyed into the stomach cures Agues and Fevers almost infallibly In a brass Plate under it I found these six Verses engraven alluding to the tradition I just now mentioned which they believe as undoubtedly as if it were Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near hereunto the Emperour Selim emulous of the glory of his Ancestours once intended to have built a Mosch for the advantage of the situation The Greeks fearing lest their Church should be demolisht for the enlargement of the Area of it play'd a master-game of cunning by bribing the Vizir and the other Bassa's who had a mighty Ascendent over him They accordingly diverted him from his purpose and perswaded him to build it at Adrianople to the great joy of the poor Christians who were thus happily delivered from their fears The Churches are of different figures some rising up with Cuppola's in the midst as Sancta Sophia others are built Cross-wise like our Cathedralls others square and oblong That the Rites and Ceremonies which I shall have occasion to mention hereafter may be the better understood I will briefly describe the make and fashion of one of their Churches with the several parts of it for where any of them is wanting it is wholly for want of room or some other convenience referring the curious Reader to the Latine Copy In the first fabrick and constitution they had regard to the threefold condition and order of persons admitted within the Church-doors which are Ecclesiastical persons or Priests and other inferiour Ministers belonging to them Lay-persons which lie under no Church-censure but enjoy the privileges of their Baptism and have the liberty of serving God in the publick Congregation or the Faithfull Penitents and Excommunicated persons deprived of the use of the holy Sacrament in the way of a spiritual Punishment among whom anciently the Catechumeni and persons possessed with Evil Spirits were placed Accordingly every compleat Church consists of an Entrance Nave and Chancell distinguisht by the several uses to which they peculiarly belong and appropriated to particular persons Before you enter the Church is a covered Porch usually arch'd running out at each side the Portall with Seats against the wall upon which are painted several Images as of our Blessed Saviour the Virgin Mary S. John S. George and the like these two last being the great Saints of the East and of that Saint particularly to whose memory the Church is consecrated but very wretchedly and without beauty or proportion Painting as well as the other ingenious and polite Arts having been long since banisht Greece and the Lesser Asia The outward Gate which they call the great or Silver Gate opens into a long narrow space which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct from the Body of the Church and separated by a half partition In the innermost part stood the Penitents to hear the holy Scriptures read next to the Gate were the Candidates of Baptism and between both those who were possessed this being their proper place beyond which it was not lawfull to advance one step forward But these uses long since ceasing the rooms are taken up by the Women who never sit promiscuously with Men there being Lattices at the farther end through which they look into the Church without being seen themselves Here they leave the Coffin of the person who is to be interred unless he be a Church-man and then they carry it in farther while they perform some Funeral offices in the Church which ended they carry it into the Church-yard In this place the Font is placed of which I shall speak more distinctly when I come to shew the Ceremonies which they use in Baptism The middle Gate which they call the Beautifull Gate opens into the Nave or Body of the Church which lies open unless almost toward the upper part where there are some few Stalls as in the Patriarchal Church where is one higher then the rest for the Patriarch and others for the Princes of Walachia and Moldavia or for the Metropolitans and Bishops when any happen to be present Above which but more toward the Wall in little oblong Squares those who belong to the Quire have their station and a little higher in the middle is the Desk where they reade the Holy Scripture to the People In the great Churches a Pulpit is usually placed in the middle but which they very seldome make use of You advance onely from a single step to the wooden Partition Which intervall I suppose to be the Soleas about the meaning and right placing of which several learned men have contested at large This reaches almost from the roof to the pavement and takes up the breadth of the Church It is full of Pictures done at large especially those lately mentioned sometime daubed over with Gilt as I have observed in their Monasteries which being either in the Islands or in the Country in by-places out of the sight of the Turks are better and more richly adorned Three Doors open out of it whereof the middlemost called the
Bishoprick of Damalon Rhodus New Patras in Thessaly Aenus Drystra Tornobus under which are the Bishopricks of Lophitzus Tzernobus and Presilabe Joannina a City of Aetolia formerly called Cassiope under which the Bishopricks of Bothrontus Bella Chimarra and Drynopolis Euripus Arta the same with Ambracia a City of Epirus Monembasia the same with Epidaurus a City in Peloponnesus under it the Bishopricks of Elos and Marina Rheon and Andrusa Nauplium Phanarion and Neochorion Sophia Chios now called Scio. Paronaxia Tria Siphnus Samos Carpathus now Scarpanto Andros Leucas These eight are Islands in the Archipelago Varna near the Danube Old Patras under which the Bishopricks of Olene Methona and Corona Proconnesus Ganus and Chora In the same Paper that was put into my hands these Bishopricks were added Media towards the Euxine Sozopolis not far from Adrianople Praelabus somewhere toward the Danube Capha in the Cimmerian Bosphorus a City of Tartaria Praecopiensis Gotthia in the same Country Bindana near Sophia Didymotichum Litiza Bysia Selybria Zychnae in Macedonia Neurocopus Melenicus Beroea Pogogiana in Illyricum Chaldaea Pisidia Imbrus Myra Santorina an Island near Melos Aegina Walachia for this I suppose is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Moldavia are four Bishopricks as in Candia there were lately three under the Metropolitan of that Island Several of the Bishops mentioned in the Catalogue being freed from the Jurisdiction of the Metropolitans to which they formerly belonged and so become in respect of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free and independent and onely subject to the Patriarch are called by way of distinction Archbishops as he of Samos for instance who before was under Rhodes and so of the rest The Archbishops which have Suffragans under them still or had formerly at least being generally called Metropolites But of the Metropoliticall and Episcopal Sees thus much Considering the Poverty of the Greek Church and the scanty provisions made for such as enter into holy Orders there being no rich Livings to invite them to doe so it must onely be a principle of Conscience at first that makes them willing to take up that holy Calling which deprives them of all other ways and means of getting a subsistence For the Clergy must be content with their allowance and not think to better their condition by busying themselves in any Secular employment as being altogether inconsistent with their holy Profession But custome and long use make things most troublesom and difficult to be born easy at last It is accounted a good Preferment if in a Country-village the poor Priest can make in the whole year forty Crowns out of which he pays a proportion to his Bishop For there being no Lands belonging to the Church besides the small allowance agreed upon at first by him and the people they pay him so many Aspers for Christening their Children giving them the Sacrament upon extraordinary occasions Burying their dead and performing other Funeral rites and the like And on the great Festivals they present him with mony or what is mony-worth that he may expresly mention their names or their relations whether alive or dead when he comes to that part of the Liturgick-service in the celebration of the Sacrament where such Commemorations are used as believing such a Recommendation made by the Priest at that solemn time to be of great force and efficacy Marriage does not hinder any person if he be not otherwise unqualified from being put into holy Orders not in such a one obliged to live from his Wife But the general practice of the Church is against Marriage after Orders So that if any Priest once married should marry a second time much more if a Priest not before married should enter into this state they are liable to censures and as if the character imprinted upon them when they were made Priests were by this act rased out they are esteemed as meer Laicks and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flagitious persons and transgressours of the Laws and Canons of the Church They have a distinct Habit from the people which is black wearing a Cassock and having a Felt-cap upon their heads of the same colour over which they throw a kind of Veil which hangs down behind their back if they be Kaloirs and are permitted by the Turks to wear their Hair long and over their Shoulders Which the other Greeks of late years presuming to imitate the chief Vizir Achmet upon his return from Candia fearing that it might be of ill effect and consequence if this Innovation were any longer indulged commanded them under a grievous penalty to shave their heads as formerly which they with haste and trembling submitted to well knowing that such orders were not to be dallied with They are in great veneration among the people every-where who have a just opinion of the necessity of their Order and of the dignity of their Function that they are set apart by God for his more immediate Worship and Service and that without their Ministery the Christian Religion would soon be at an end in Turky and salute them always by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Father giving them Respect where-ever they meet them and oftentimes kissing their hands and then putting them to their foreheads which is one of the greatest signs of Reverence in that part of the world Next to the Priests are the Deacons of which there are great numbers belonging to the Bishops who are never advanced to the Priesthood and Subdeacons which assist in the service of the Church and Readers whose office is in the great Church to reade the Scripture to the people But of these inferiour Orders I shall have occasion to say somewhat hereafter I shall onely adde thus much of the superiour that they are never conferr'd together and at the same time but there is to be necessarily the interposition of a day at least And therefore if upon a Capriccio of the Grand Signor any simple Kaloir should be design'd to be Patriarch he is to be advanced by degrees and not immediately placed in the Patriarchal Chair till after some little time The strict and severe course of life which the Religious lead is greatly admired by the Greeks as the height of perfection in this world and what equals them to Angels Of which sort are great numbers in Greece and the Lesser Asia which follow the Rules and Constitutions of S. Basil the Great as those do of S. Antony who live upon Mount Sinai and Libanus and are dispersed up and down Aegypt from the Desart to the Red Sea The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Kaloir the Greeks in their ordinary discourse mightily humouring this pronunciation was at first I suppose appropriated to the old men of the Order but now it lies in common among all and is the general name by which they are called They have their Convents in several By-places out of the publick roads or
any other ground then that of his own triâ—ling fancy for they are onely added as sauces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Wheat to make it more gratefull to the palate and more easily digestible in the stomach But 't is certain that these things are offered in honour of particular Saints upon their Festival-days and in remembrance and behalf of the dead and accordingly they carry them to the graves of their deceased Friends During the solemn time of Lent set apart for the severe exercises of Penance there is no consecration of the Sacrament except on Saturdays Sundays and the Feast of the Annunciation For which cause the other days are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But lest by this intermission there should seem to be a neglect of our B. Saviour's Institution which it concerns the Christian Church to observe every day to implore God's mercy by the oblation and merit of this unbloudy Sacrifice there is this provision made for it yet so as that the severities of the Lenten Fast shall be preserved that there shall be onely celebrated in the intermediate space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Missa Praesanctificatorum Thus at this day according to the ancient custom about three a clock in the afternoon when the Fast is ended about the time of Vespers though sometime the old severe discipline being somewhat relaxed as to this circumstance they doe it sooner the Priest does receive and exhibit the Elements which were before consecrated so that this Solemnity is nothing but an image and repeated celebration of the former Consecration except that there are peculiar Prayers allotted for this service which are to be found in the Office Of the Sacrament of the Eucharist hitherto Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ecclesiastick or sacred Order the Greeks comprehend the inferiour as well as superiour Ministers which any way soever may belong to the Church In the whole they reckon up seven which are The Sexton whose office is to light the Lamps keep the Church clean and doe any such like mean work The Reader who reads the Lessons out of the Gospels or Epistles to the people though sometimes this is performed by a Deacon at the Desk The Quire-man whose office is to sing the Prayers and Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Praecentor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Canonarcha I have observed a little Boy sometimes passing from one side of the Quire to the other and repeating several versicles which they chant after their poor way For their vocal Musick is very rude and harsh without any art or gracefulness The Sub-deacon who takes care of the Utensils of the Altar and of the several Vestments used by the Priest and Deacon in the time of their officiating He remains in the Sacrarium during the Service which is cumbered and perplexed with so many Ceremonies that his being there to assist is almost necessary Of the three superiour Orders Deacons Priests and Bishops I have discoursed already I will onely observe that the office of a Priest according to the Greeks consists of these three parts that is in the power of absolving or remitting the sins of Penitents of teaching and instructing the people and of consecrating the Blessed Sacrament In conferring any of these three Orders they take a strict care that the person ordained have no lameness or other defect in his body whereby he may be made less fit and capable to doe the duty belonging to his Order and Office And this is always done by Imposition of the hand of the Bishop according to the Canonicall practice and as the particular condition and order of the persons ordained shall require This is so essential a part of the Rite that with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used and serve to express the same thing The doctrine of Confession and Penance conduces very much to preserve the esteem and dignity of the Priesthood notwithstanding the great want of secular advantages among the Greeks who are very sensible of the great quiet and satisfaction they find within them from their Ghostly Fathers Counsels and Absolutions In order to which they make oral Confession necessary not a nice and scrupulous Confession of every sin with every particularity and circumstance of it but a general and free disburthening of the Conscience as the Penitent who knows his own case best shall think fit in prudence to make in order to his recovery and confirmation They oblige all in general to go to Confession four times a year but they think fit to dispense with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simpler sort of people if they onely confess in Lent But for such as have advanced in Piety they expect from them a monthly Confession Every Priest is not a Confessour nor indeed can be without the licence of the Bishop who usually chuses out grave and elderly and prudent persons to exercise this solemn part of the Priestly Function Men of this faculty and of these qualifications being for the most part made Parish-Priests for the greater ease and comfort of sick and dying persons of whose Souls they have the care They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Spiritual men or Fathers and are readily obeyed and complied with in the Penances which they inflict according to the practice and Canon of the Church which is therefore called in the vulgar Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is exacted in the way of punishment and satisfaction But here I could wish I had not reason to complain of the avarice and jugglings of the Priests who commute these Penances with Pecuniary mulcts which yet perchance are as grievous to the poor people as the severest austerities of Fasting After the Penance inflicted is performed or some way or other satisfied the Priest absolves the Penitent after this manner The Grace of the All-holy Spirit by my Meanness that is by the mediation of my Ministery pardons and absolves you This form of Absolution is not constantly observed but is varied oftentimes it being left in a manner wholly to the discretion of the Penitentiary Christophorus Angelus a Greek of the Morea in the account he published of the State of this Church in the year 16 mentions this form According to the power which Christ gave to his Apostles saying Whose sins you loose upon earth they shall be loosed in heaven and according to the power which the Apostles gave to the Bishops and according to the power which I have received from my Bishop thou shalt be pardoned by the Father Son and Holy Ghost Amen and thy portion shall be with the just But in the Prayers of Pardon which the Priest recites over Penitents and such as have confest it
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