AN ACCOUNT OF THE Greek Church, AS TO Its Doctrine and Rites of Worship: WITH Several Historical Remarks interspersed, relating thereunto.  
To which is added, An Account of the State of the Greek Church, under Cyrillus Lucaris Patriarch of Constantinople, with a Relation of his Sufferings and Death.  
By THO. SMITH, B. D. and Fellow of S. Mary Magdalen College Oxon.  
LONDON, Printed by Miles Flesher for Richard Davis in Oxford. MDCLXXX.   

TO THE Right Reverend Father in God, HENRY Lord Bishop of London, Dean of His Majesty's Chappel-Royall, AND One of the Lords of His Majesty's most Honourable Privy Council.  
My Lord,  
IF I had no particular obligation to your Lordship, the very Argument of the following Observations, upon a Presumption at least, that they are faithfully made and collected, would soon have determined my choice, and suggested to me where I ought to address myself in a Dedication. How highly your Lordship has merited of the Greek Church by taking it into your care, and by opening a Sanctuary for the poor distressed Bishops and Priests of that Communion to fly unto, is not unknown at Constantinople: and whatever the success of it may be, They cannot be so unjust, as not to applaud your Lordship's design, as worthy of your great Charity and Piety, to relieve the necessities of those, whom either curiosity and love of learning shall draw into these parts, or Turkish cruelty and persecution shall drive and force out of their own Country; and at the same time to reduce them from those errors and corruptions, which have of late crept in among them, by bringing them into a nearer and more familiar acquaintance with the Doctrine, and rites of Worship established in the Church of England. It cannot be doubted in the least, that the most likely way to effect this excellent design, was not only to permit but to encourage the building of a Church in London for their Nation; where they might enjoy the free exercise of their Worship in all things that are decent and inoffensive, and any way essential to their Religion. That this has been done with such Christian generosity and prudence, they owe, next to His Majesty unto your Lordship: whom they must for ever look upon as their great Patron. And if the Governors of their Church have not such a grateful resentment of the favour, as it highly challenges and deserves, or if They, who enjoy the happiness and benefit, should render themselves less worthy of it, yet your Lordship will not lose your reward with God: and all good men consider it as the effect of that public and generous mind, which has been so conspicuous in all parts of your Lordship's conduct. With what a steday courage your Lordship has defended the Church of England, in this day of Trial, against the furious assaults of her restless enemies, the Papists on the one hand, and the Giddy Sectaries on the other, (who both agree in the same designs of pulling down the Hierarchy, and overturning the Government, in order to her more effectual ruin,) all her true and genuine Sons, who love and pray for her peace and prosperity, cannot but most gratefully acknowledge. And though the spirit of fury rages still, and is not to be charmed or allayed by that mildness and sweetness of temper, which is so natural in your Lordship, yet they cannot but inwardly admire you, against whom they have only this to object, that you are a Bishop. It is for the great honour of our Church, that we can balance your Lordship against any of your renowned Predecessors, and against the most celebrated Bishops of the Church of Rome, as Antonine, Borromeo and Sales: and it is the great happiness of our Church too, that a Person of such Illustrious Birth and Merit is advanced to so high a Station and Dignity in it. It will be the proper work of those, who shall write the History of our Times, to transmit a full character of your Lordship's worth to Posterity, which, when envy and malice are laid aside, and an impartial judgement is made of Persons and Things, will always pay a great respect and honour to your Name and Memory: and therefore it will better suit with my Meanness, with my Function, and with my Obligations, to pray to Almighty God to continue such a public Blessing to his Church, and to profess myself in the highest degree of duty,  
My Lord, Your Lordship's most Humble and most Obedient Servant, Tho. Smith.   

TO THE READER.  
HAving obliged myself by Promise in a Letter, which I wrote from Constantinople in the year 1669. to an Honourable Gentleman at Whitehall, upon my return into England to present him with an account of the State and Condition of the Greek Church, as to matter of Doctrine and Rites of Worship and Discipline, (an inbred curiosity, which made me undertake that Voyage at first, and afterwards sufficiently exposed me to danger in that barbarous Country, where they are so jealous of every inquisitive Frank, that appears in any of their inland Towns out of a place of Trade, as if he were a Spy, and come to view the several places, where they might be attaqued with the greatest advantage, or rather the duty of my Function inciting me to make use of those happy opportunities, which I there enjoyed, in order to a full and satisfactory discovery:) to comply with this obligation, and to satisfy the importunity, as it is very well known, of several excellent persons, who were pleased in Discourse and by Letters, to mind me of a Promise also, which I had made in my Latin Epistles, of publishing at some time or other an account of those Observations, which I had collected upon this Argument, I drew up about five years since a short Scheme of them in Latin, and not long after presented it to the Right Reverend Father in God, the present Lord Bishop of Oxford, one of the greatest examples of the Age for promoting and encouraging Learning, and whose merits to the University will make up a great part of the future History of it, who did me the honour to print it at the Theatre, where so many excellent Books have been by his Lordship's direction and care published.  
That I now publish the same in English, (though with large additions) it is more to do right to the world, then to myself, who have no private passion to gratify in it: my design in the one and the other being to contribute somewhat to the public good.  
It cannot be imputed to me as a piece of vanity and ostentation, that I say, that I have taken all imaginable care to represent things truly as I found them, and relate nothing but what is confirmed by the Offices used in the Service of that Church, and other Ecclesiastical Writings, as Confessions, and Catechisms, and the like; or by notoreity of practice and fact, there being a necessity to premise so much to make the following Narrative credible. In the contexture of which, I wholly aimed at truth without serving any Party or Hypothesis, and have dealt impartially in the case without the least tincture of Affection or Prejudice. To which purpose I have studiously endeavoured to couch things in a plain close style, without enlarging upon them unnecessarily, being more ambitious in a subject of this nature, of the reputation of being accounted an honest and careful, then spruce and elegant Writer. I have sometimes indeed referred to the judgement of Antiquity, but it was wholly in order to the better understanding the present practice of the Greeks: and I can say most conscientiously, that those few reflections, which I have made, are wholly owing to a just zeal and love for the honour of truth, and the advancement of strict and discreet Piety, whereby my my Reader may not only be bettered in his judgement but in his life too.  
You will here clearly see, with what great difficulties the poor Eastern Christians struggle, against what mighty opposition they still maintain the profession of Christianity, and how the Cross of Christ triumphs, notwithstanding the cruel mockings and insultings of the professed Enemies of it: though it must be most sadly confessed, that several corruptions and errors in point of Doctrine and Superstitious Rites and Practices in Worship have crept in among them, to the great disadvantage, scandal, and dishonour of our Holy Religion, which is hereby continually exposed to the censure and contempt of the Mahometans, who, dull and stupid as they are, do not pretend to examine the grounds and reasons of the Christian Belief, but judge of the whole by such odd fantastic misrepresentations, and fortify their old prejudices every day more and more with fresh matter of dislike.  
The common people among the Greeks do as they are directed, without the least examination or demur, and depend altogether upon their Teachers and Spiritual Guides in matters of Religion: being wholly ignorant of and unacquainted with the Scriptures, few having the leisure and fewer ability to read them. It was the pious design of that great man Cyrillus Lucaris, (of whom more at large hereafter,) in causing the New Testament to be translated into vulgar Greek for the use and benefit of the meaner sort, that they might be built up in the most Holy Faith, and thence be fully instructed in the knowledge and Doctrine of God our Saviour. But though they had curiosity and learning enough to consult these Sacred Writings, the Copies are very rare and scarce to be met with, and no care is taken to furnish out a new Edition: and it is too too apparent, not without design, to keep them more in subjection and awe, not to say, ignorance. They are bred up in the same persuasion as formerly, and so zealously do they retain the outward Services of Religion in all its punctilios and circumstances, that even the Bishops themselves, who would be content to relax somewhat of the severities of their Fasts, dare not attempt to make any alteration in the least, lest their people, obstinate to excess, should be offended at it, and doubt of the truth of what they would have them still profess and believe.  
And indeed, considering the present state of things, there is little sign or hope of a Reformation. For the misery of it is, that though it is manifest to all, who understand Antiquity, how much the present Greeks have in several points of Doctrine varied from the Belief of their Ancestors, and have corrupted the simplicity and purity of Religion by a mixture of odd opinions and fancies, they pretend notwithstanding; that their Tenants are agreeable to the Fathers; and that they follow the Traditions of the ancient Church. But without looking back much beyond this last Century, whoever will compare the answers of the Patriarch Jeremias to the Letters of the Divines of Wittenberg in the year 1576. with their Confession of Faith published in the year 1662. and with the Bethleemitick Synod held in the year 1671. will find such a vast difference between the modesty of that Patriarch, and their bold determinations, as will incline any sober and considering man to believe, that they have of late more than ever been wrought upon by the sly artifices and insinuations and underhand dealing of the subtle Emissaries of Rome, who watch continually over the poor Greeks, and take advantage of their poverty and distress to bring them to a further compliance, and in time, to a downright subjection. I do not doubt, but that time, which is the great revealer of secrets, will discover the mystery of the last Synod held by the Patriarch of Jerusalem: who, when I waited upon him at Constantinople not long before my departure, knowing me to be a Priest of the Church of England, and Chaplain to his Excellency, the English Ambassador then at the Port, entertained me very respectfully, and acquainted me, that he had several Papers against the Romanists, which he would take care to transcribe, and put into my hands to be printed in England: but he did not, I confess, tell me the particular Subject and Argument of them, nor thought fit afterward to send them, as he had at first designed. Reflecting upon this discourse, I was the more amazed at the determinations of this Synod held by his Authority: and perchance it would not be want either of good manners or charity to guests by what arguments they were prevailed upon, and how they were influenced.  
This design of the Romanists, which has been carrying on for so many years, was soon discovered by Cyrillus Lucaris Patriarch of Constantinople, a man of great parts and of an extraordinary courage, who was resolved to give a check and put a stop to it, as much as in him lay, and by degrees to reform those abuses and errors, that had prevailed among the Greeks, and introduce a stricter alliance and union of the Eastern Church with the reformed Churches of Christendom. This drew upon him the indignation of Urban the Eighth, than Pope, and the Congregation of Cardinals de propagandâ fide, as they speak at Rome, who knew no good could be done, while he sat upon the patriarchal Throne; and therefore finding after several attempts to bring him over by fair means to relinquish his pretensions, that he was too stout and too honest to submit to their overtures and proposals, they made use of several evil arts to dethrone him; and in order thereunto blackened and defamed him with a thousand calumnies, and pursued him with unwearied diligence and malice, and never desisted till they had got him strangled. Out of respect to the memory of this good man, who suffered so much in his life-time by the Jesuits, the great instruments made use of in his Persecution, and Tragical end, and is still most unworthily treated by Monsieur Arnaud, (from a man of such excellent Learning and Piety so much disingenuity could scarce be expected) in the height of his zeal for the Roman Doctrine of Transubstantiation, and by the Latinizing Greeks, who contrary to all laws of humanity, return him hatred for his good will, and tear his reputation in pieces by most reproachful language and slanderous imputations, to gratify, at this distance of time, not so much their Passion, as a little base paltry worldly interest, as I have just reason to suspect and believe, I have added a short account of the state of the Greek Church under his Government: which I have drawn out of authentic Papers and Memorials.  
After all these triumphs gained over the poor Greeks, who now declare so fiercely for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it be remembered however, that, (besides their ignorance of the true state of the Controversy, the consequences of which they never thoroughly studied nor yet understand, as appears by their silence and stupid amazement, when they are urged with them) they do not expose it publicly to be adored, that they have no fête di Dieu, or Corpus Christi Festival, which to me was the most mortifying sight in the world, (for who would not be confounded to see the most Holy Institution of our B. Saviour turned into a pompous piece of Pageantry?) and last, that they do not as yet sing in their Churches any thing like that, which the Romanists teach their people to sing in the solemn Procession of that day: Non est panis sed est Deus homo, & salvator meus: not to mention the other differences at present in the matter of the Sacrament between the Greek and Roman Church, as communion in both kinds, communicating Infants, and the like; which I choose rather to leave to the Readers judgement and observation upon his perusal of the following Discourse.  
Notwithstanding these errors and defects, we preserve a great charity for this distressed part of the Catholic Church, and wish and pray heartily for their deliverance from Turkish slavery; and that in the mean while they may see from what purity of Doctrine and Worship they are fallen, and may be restored to their ancient integrity and splendour. This Christian compassion obliges us to do. We leave it to the Jesuits and to the other fierce Religionaries of the Church of Rome to ascribe the ruin of the Empire to their Heresy, as they term it, about the Procession, to their Schism and defection from S. Peter's See. Next to the justice and alwise Providence of God in the disposal of Empires, and putting periods to Governments, we can assign other more probable causes of their oppression, and among them chiefly, the want of timely assistence from Italy, though two or three of the Emperors had been there in person to beg it. But this is properly the work of a Civil Historian, and is besides the intent of this Preface; which I shall soon put an end to after I have added this one thing; That I cannot reflect without horror upon what I have read in Cardinal Pole's third 
a pag. 78. Fol. of the Germane Edition an. 1555. though no place be mentioned in the title page. Si Caesarem audirem cum omni suà classe in altum jam provectum, cursum ad ipsam Turcarum Regiam Constantinopolim direxisse, etsi omnia mihi pericula proponerentur, nunquam quiescerem, donec eum invenirem, ac si jam Hellesponti fauces tenentem conspicerem, ut primum conveniendi facultas daretur, in haec verba prorumperem: Caesar quid par●●, quid cogitas, etc.  Book pro defensione Ecclesiasticae Unionis, where he says, that if Charles the Fifth had been at that time unde sail with his Fleet, and steering his course toward Constantinople, he would never be at rest, how great soever the difficulties of the Journey were, till he had found him out, and then being brought into his presence he would importune him to leave off that design, and employ his Armies against the Germans and against King Henry the Eighth (his natural Liege Lord and Sovereign) as being a far more glorious work. And all this out of a pretended love to his Country, and charity for the Church infused into him, as he speaks, by the Son of God. And the more to encourage the Emperor, in this eloquent harangue 
a pag. 79.  he tells him, that several Legions lay hid in England, that had not bowed their knees to Baal, that the English for lesser crimes than Heresy and Injustice to Catholics had deposed their Kings, as for mispending the public Treasure, that they still retained the same inclination, and that nothing was wanting to execute their design, but his Imperial Presence. 
b pag. 80.  Soon after he addresses to King Henry himself, and tells him in downright terms, that if the King of France would suppress his designs against the Church (that is, the Church of Rome) it would be no less glorious to him, then if Caesar had recovered Constantinople out of the hands of the Turks. At what a high pitch of indiscretion and fury do men arrive by their intemperate heat and bigotry! They forget themselves not only to be Subjects but even Christians, at the same time they would appear extraordinary zealous Catholics; and care not how far the great Turk prevails, provided that a pretended Heresy, which consisted only in a recovery of the essential Rights of the Crown from the usurpations of the Papal See (which was the only case at that time here in England) had been extirpated, and the Germans reduced to the same subjection to Rome they were in before the appearing of Luther: which had been the readiest and most effectual way to have made Solyman Master of Vienna, which was one of his earnest wishes, if the Emperor and his Council had not been persons of greater Policy and more Moderation, and had not foreseen the fatal consequences of such Catholic advice.  
Certainly it is a more innocent and Christian wish, that there were a happy end put to the differences now on foot, which disturb the quiet and peace of Christendom, that so some of the powerful Princes of it may turn their Forces Eastward upon the great enemy of their Faith and Saviour, and restore the poor oppressed Christians there to their ease and liberty. This indeed is too great a good to be hoped for at present, and as things now stand, not to be effected without a miracle. And may this miracle be wrought in our days. O Christ hear us. Amen,  
T. S. Magdalen College Oxon. Febr. 23. 1679-80.   

The Reader is desired to mend the following Errata, most of which have happened by reason of the hasty transcribing the Author's Copy for the Press.  
PAge 25. lin. 4. for call read style. p. 26. l. 5. Panteelemon. So p. 128. l. 10. p. 38. l. 3. and Patriarches, add, in the matter of images. p. 41. l. 26. blot our, being. p. 55. l. 21. Tophana. p. 82. l. 5. for recovers, read renews. p. 83. l. 10. He will. l. 24. expose. p. 88 l. 8. Tzia. p. 97. l. 21. Sheichler. p. 127. l. 2. read life and salvation. p. 136. l. 13. fanned them. p. 150. l. 27. for pag. 145. read A. 1645. p. 179. l. 24. penance. p. 211. l. 17. little less. p. 241. l. 5. Pegas. p. 242. l. 8. Pope. p. 250. l. 4. for being, read had been. p. 260. l. 26. the titular— p. 279. l. 5. but I. p. 288. l. 17. for upon the Persians, read against— p. 202. l. 2. for faith, read religion. p. 294. l. 15. à Graeco.  
Page 22. lin. 26. p. 26. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 23. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 27. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bis. p. 34. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 129. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 139. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 146. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 127. l. 26. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 184. l. 30. dictus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 280. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In Appendice occurrit plusquam semel Psalterium S. Notkeri pro Antiph●nario seu libro Hymnorum.   

An Account of the Greek Church, as to its Doctrine and Rites of Worship; with several Historical remarks interspersed relating thereunto.  
THE Eastern Church anciently and strictly so called, 
The Eastern Church what, and why so called.  was only that which, being in the most Easterly part of the Roman Empire, was under the Jurisdiction of the Patriarch of Antioch, and was usually styled the Diocese of the East, containing Syria, Cilicia, Palestine, and part of Mesopotamia and Arabia. But afterwards, upon the Division of the Empire, and the Removal of the Imperial Seat from Rome to Constantinople, the Churches which held Communion with the Patriarch of Constantinople, and acknowledged that the chief See, and looked upon him as their Head, and were subject to the Greek Emperors, had all of them the Title of Eastern, by way of distinction and opposition to those of the Latin or West. In which comprehensive sense I use the word,  
These Churches are governed by four Patriarches; 
Governed by four Patriarches.  each of which has full power in his Patriarchate of calling his Metropolitans and Bishops together, of receiving Appeals, of conferring holy Orders, of determining Controversies, and of Excommunicating grievous and notorious Offenders: a Primacy of Order being only allowed to the Patriarch of Constantinople, upon the account of his being 
a 3. Canon Concilii Constantinopolitaniss, & 28. canon Concilii Chalcedonensis.  Bishop of the Imperial City, and by Ecclesiastical right becoming and made next in dignity to the Bishop of old Rome.  
The four Patriarches are of Constantinople, 
Their Jurisdictions, Limits, and Titles.  Alexandria, Antioch, and Jerusalem: who, according to 
b Histor. Ecclesiastic. lib. 5. cap. 8.  Socrates Scholasticus, had the Limits and Boundaries of their several Districts and Jurisdictions set them by the Fathers of the first general Council held at Constantinople. But 'tis certain, from other Authorities, that they had not then the Power of the Patriarches of the following Ages. Nor was the word in common use (it being introduced to diminish and overtop the Title of Exarchus) till the times of the Council of Chalcedon, which 
a Vid. actionem 16. Concil. Chalcedon. & 28. canon. cjusdem Concil.  advanced Jerusalem to the supereminent dignity of a Patriarchal See, and assigned the Asian, the Thracian and the Pontic Dioceses to the Patriarch of Constantinople. It cannot be supposed otherwise but that these Boundaries and Limits have in the several successions of Ages from that time to this been subject to great alterations and changes.  
The Patriarch of Constantinople, 
Patriarch of Constantinople.  as he is the chiefest in Dignity, so he has a larger Jurisdiction than any of the other three. It takes in all the lesser Asia, except two of the most Easterly Provinces, which border upon Syria, Thrace, Macedonia, and all the other Provinces of Greece, and the Islands that are scattered up and down in the Archipelago, Dalmatia, Albania, Walachia, and Moldavia. His usual Title, when he subscribes any Letter or Missive, is, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the mercy of God Archbishop of new Rome, Constantinople, and Ecumenical Patriarch. But of this I shall have occasion to speak more distinctly in another place.  
The Patriarch of Alexandria exercises his power over the Christians throughout Egypt, 
Alexandria.  Libya, and part of Arabia. The Title which he still retains, is this, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the mercy of God Pope and Patriarch of the great City of Alexandria, and 
b This Title of Ecumenical Judge, Nicephorus Callistus Hist. Eccles. lib. 14. c. 34. says, has belonged to the Bishops of this See from the time of Cyrillus, who presided in the Council of Ephesus, Pope Celestine writing to him to supply his place there. Which does not in the least suppose a Supremacy in the See of Rome, but only a Precedence or a Primacy of Order.  Ecumenical Judge. Sometimes he styles himself Ecumenical Patriarch; it having been the 
c V. Epist. Cyrilli Lucaris, tunc temporis Patriarches Alexandrini, ad Johannem Vytenbogaert. in Epistol. Ecclesiastic. pag. 407.  chief See before the times of Constantine, and founded by S. Mark. Hence Alexandria is called frequently the Throne, the Seat, the Chair of that Apostle. Sometimes the Title runs in larger terms, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem Codini de officiis & officialibus Curiae & Ecclesiae C. P. Parisi●s 16. 18. pag. 411. & 419.  Patriarch of Alexandria and all Egypt, Pentapolis, Libya and Aethiopia: the Abyssines using from the time of their first Conversion, till of late years, to send their chief Bishop or Metropolitan to be Consecrated and Confirmed by him. This Patriarch, for his own better ease and accommodation, and for the greater benefit of the Christians of his Communion, makes his usual residence at Grand Cairo, where they are very numerous, and where, in case of any grievous oppression, they may have recourse to the Bassa, who keeps his Court in that City.  
The Patriarch of Antioch governs the Churches of Syria, 
Antioch.  Mesopotamia, and of the two Provinces of Isauria and Cilicia, which are in the lesser Asia. He writes himself thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the mercy of God Patriarch of the great City of Antioch, called Theopolis, and of all the East: alluding to the ancient and restrained sense of the Eastern Diocese. His usual residence is at Damascus.  
The Patriarch of Jerusalem has Palestine and part of Arabia within his District. 
Jerusalem.  His Title is, 
b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the mercy of God Patriarch of the Holy City of Jerusalem, and of all Palestine: and sometimes he is saluted by the name and 
a V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem Codini pag. 419.  Title of Patriarch of Jerusalem, the Holy Mount of Zion, Syria, Arabia, beyond Jordan, Cana of Galilee, and of all Palestine.  
For these Four Patriarches they pray in their Public Liturgies, 
Prayers made for them.  without any mention of the Bishop of Rome. Which omission being looked upon as an argument of disrespect and ill will, among other heads and articles of Agreement and Union between the Churches of old and new Rome, it was required by Alexander the Fourth, the then Pope, of the Emperor Michael Palaeologus, that in their Public Offices and Hymns the Pope should be named at the same time with the Four Patriarches, as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Histor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 5. cap. 1. pag. 89. Colon. Allobiogum 1615. V. Phransen. in histor. lib. 1. cap. 6. This is called by Cardinal Bessarion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the letter he wrote, to the Governor of the Sons of Prince Thomas Palaeologus, in the vulgar Greek, published by Meursius.  Nicephorus Gregoras relates. And since this, upon a disuse, the same was agreed to at Florence; at least the Instrument of Union in the close, where the Five Patriarches are reckoned up in their Order, may seem to suppose it. But the Proceedings of that Council, and the Union which followed, being generally disliked upon the return of the Greeks to Constantinople, they have not since prayed for him publicly by name, but adhere to the old number and form.  
The other Sects of Religion have their distinct Patriarches; 
Patriarches of other Sects.  as the Armenians, Maronites, Jacobites, etc. And there is usually a Titular Patriarch of Constantinople, the Pope pretending a power of constituting such a one, not only upon the account of his usurped Ecumenical Pastorship; but because the Latins were once in possession of that City, which they held between fifty and sixty years; that is, from the year 1203. to 1260, at which time it was recovered out of their hands by Michael Palaeologus. And for the most part there resides at Constantinople a Bishop sent from Rome, who has the power of a Legate. In my time a Franciscan Friar resided there for this purpose with the title of the Bishop of Calurmina, a City in India, upon the Coasts of Coromandel, where S. Thomas was martyred.  
The Greek Church, 
Extent of the Greek Church.  considered in itself and with reference to the vast extent of those Countries, where the doctrine and rites of it are professed and maintained, is a very considerable part of the Catholic Church. All the Christians of the vast dominions of the Emperor of Moscovy, the Cossack's, the Inhabitants of Podolia, and of the black Russia, who are Subjects of Poland, the people of Aethiopia in the inner part of afric, lying South of Egypt, of Circassia, of Georgia, formerly Iberia, and of Mengrelia, the Colchis of the Ancients, and of the Islands of the Mediterranean under the Venetians, being of its Communion. In all which places it may be justly said to flourish, being the established Religion, and where the Christians are either absolute Lords and Masters, or else only make some acknowledgement to the Grand Signior or Sophy of Persia for their peace and quiet, as do those Asiatic Princes, who live beyond the Euxine Sea, and whose Country reaches towards Mount Caucasus, and so are as it were miserably harassed and ground between the two mighty Empires of the East. But I am to consider the Greek Church, chiefly as it is contained in the dominions of the Turks, where it is most sadly afflicted. For though the Greeks have the free use and exercise of the Christian Religion, and are allowed their Churches for the public Worship of Christ, and in Moldavia and Walachia especially which the Turks leave wholly to be inhabited by them under the Government of the respective Princes, (who indeed are in effect but their Tax-gatherers, and who swear Allegiance to the Port, and whom they prefer and degrade as their interest or covetousness incline them,) yet in all other respects they are no other than as Slaves.  
'Tis merely out of interest and a sense they have of the benefit of their service, 
Oppression of the Greeks.  and not any regard to the last Testament of Mahomet, which commands all his followers to show kindness to the Christians (for to That they are strangers, it being most probably the invention of some good meaning persons of our Religion, who hoped by this pious kind of fraud to take off the conquerors from that fury and barbarity wherewith their own ●ough temper and the Chapter of the Sword in the Alcoran might inspire them) that they admit the Greeks to the favour of enjoying their lives and their Religion together. Which they dearly pay for, being subject to innumerable arbitrary taxes upon all occasions, besides their head money, which is severely exacted every year, even of boys, if above 14 years of age: (not to mention either the extortions of the Cadies, who suck their very blood upon every slight miscarriage, when they fall into their clutches, and oftentimes upon unjust and frivolous avanias or pretensions, when they are wholly innocent, or the insolences of the Soldiers, who enter their houses, in the Country especially, and rob and spoil and tyrannize over the poor people, these injustices, though too much connived at, being besides the intent of the Government.) They are forced sometimes into the wars to do all the drudgery of the Camp, or to serve as Pioners in working their Mines, or to look to their Carriages, and the like: exposed daily to horrid indignities and injuries, against which they have no remedy, every rascally Turk making use of his Privilege to triumph over them, oftentimes out of zeal to his false Religion, but oftener out of wantonness and a proud insolent humour.  
This wretched state and condition of life, 
How heightened and aggravated.  though it cannot but strike a horror into the minds of all, who enjoy the happiness of freedom and a mild government, might be digested well enough and born with some kind of patience, if they suffered only in their bodies or in their purses; if they were not upbraided with their being Christians, if they could be free from either their menaces or invitations of renouncing their Faith and their Saviour: if their Children were not ravaged and torn from their arms, and bred up in the false and brutish Religion of Mahomet, to be afterwards their plagues and tormentors.  
For to supply their Seminaries, 
Collection of Christian children.  formerly as often as the necessity of affairs required, though of late years they have forborn to practise it, they send forth Officers into the several Provinces of Europe (they yielding generally the most hardy and best Soldiers) who coming to any Town command the poor Christians to bring their male-childrens from seven or eight years old and upwards before them. If any should dare to conceal them at home, or send them away into the woods or upon the mountains, they are punished. But of these they choose the best complexioned and strongest and the most likely to answer the ends of their Collection. Some of their Parents indeed out of natural pity and out of a true sense of Religion, that they may not be thus robbed of their children, who hereby lie under a necessity of renouncing their Christianity, compound for them at the rate of fifty or a hundred Dollars, as they are able, or as they can work upon the covetousness of the Turks more or less. Though others to the great shame and dishonour of their Religion, Christians only in name, part with them freely and readily enough, not only because they are rid of the trouble and charge of them, but in hopes they may, when they are grown up, get some considerable command in the government. After some trial some of the most hardy are taught the use of arms in order to their being Janissaries; others, that are of a softer but more docile temper are bred up in the studies of the Persian language and fitted for civil affairs, and advanced to some place and office about the Emperor's Person: the more stupid are sent into the Seraglio to be Cooks, Bakers, gardiner's, Confectioners, and such like inferior servants; or else are cut, that they may be the better qualified to attend at the woman's apartments.  
What a Glorious design would it be, 
A Union of Christian Princes desired in order to the freeing the Greeks from the slavery of the Turks.  and how much for the honour of our Religion, if the Christian Princes would unite and enter upon a Holy War, and redeem the Oriental Christians from the burden of this intolerable tyranny and slavery! But alas! there is little hope of such an Union in this great declension of Christianity, when the life and spirit of it seem to be lost and swallowed up in those horrid feuds and factions, that disturb the peace of Christendom, and expose it to the assaults of the common enemy, whenever he shall be at leisure to attaque it, and when interest seems wholly to govern and influence all Public Councils.  
However the Bishops of Rome, 
A Holy War.  who then exercised an entire and absolute dominion over the consciences of all of their Communion, might have private designs of their own in Publishing their Crusades and putting the several Princes of the West upon the recovering the Holy Sepulchre out of the hands of the Saracens: yet this ought not to diminish from the glory of their piety and generous Courage, who undertook those long, painful, and hazardous Voyages. This we may miscall easiness of temper, and misguided and ill-managed zeal: but in the meantime do not the Infidels enlarge their conquests and gain ground continually, and advance their half Moons, where the Cross before was placed? Where have we recovered 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, 
The Greeks quite dispirited, their temper low and mean.  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 do to make their condition tolerable is to flatter their Imperious Patrons, and scrape a little money together, to buy their favour and good will. For long slavery, continued for several years, has broken their spirits, and quite altered 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 pleased) 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 overawed and stupefied and lost to all sense of honour, that they have abandoned all thoughts and hope of a change, which uses to be the poor and miserable comfort and support of the distressed.  
'Tis sad to consider the great number of wretched people, 
Renegadoes.  who turn Turks: some out of mere desperation: being not able to support the burden of slavery, and to avoid the revile 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 Ambassadors, relying upon their protection, presume to do otherwise; a miscarriage which has sometimes been complained of by the Turks and severely punished 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, mere 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 Turkism.  
By these Accessions the Turkish Empire and Religion are chiefly supported, 
The Turkish Empire how supplied by them.  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 expense 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, 
The causes of the decay of Christianity in the Levant.  especially the poorer sort, how destitute of all helps of Learning, there being no public 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 read, and Sermons being very rarely preached, and oftentimes in the learned Greek, and those only in the Patriarchal Church at Constantinople, or where the Metropolitans or Bishops make their residence, and at particular times, as at Christmas or Lent, etc. 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 afric, and up the Main land, from the Syrteses 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 seized upon by the Pirates, 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 only to live, but to live in triumph.  
Next to the miraculous and gracious providence of God, 
The preservation of the Christian Religion there owing to the strict and religious observation of the Festivals and Fasts of the Church.  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 ancient 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 acknowledgement 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, sixth, 
Festivals.  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. 
a XIV. The Greeks date this Festival from the times of Constantine and Helena, and so seem to confound it with the invention and first discovery of it at Jerusalem by a miracle, and derive the reason of its name from the Patriarch Macarius; in placing and setting it on high above the Ambo or Pulpit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it might the better be seen and adored by the people: But the Latins celebrate the Festival in memory of the Holy Cross, brought back out of Persia to Jerusalem by Heraclius, A. C. 628. after the victory he had gained over Cosroes, which is the account given in the Roman Martyrology, but 'tis certain it was in use long before, and might receive some additional honour from the triumphs and successes of that Emperor.  The Exaltation of the Holy Cross.  
XXVI. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migratio. Ita enim planius reddenda erat ista vox, de Ecclesiae Graecae hod. statu, p. 16. licet idem innuebam per translationem, nempe ex hâc vitâ in alteram. In the Latin Edition I rendered this word by two Latin words, translatio seu obitus: alluding by the first to the opinion and fancy of several of the Brethren in the Apostle's time, (who from a misapprehension of our B. Saviour's words, concerning this beloved Disciple, to S. Peter in the 20. Chap. of S. John v. 22. If I will that he tarry till I come, what is that to thee? concluded, that he was not to die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graecâ Venet. 1621. fl. 24. b. (which mistake he corrects himself v. 23.) and in the Ages following, as we learn from Tertullian in his book de Anima, and several others. Others fancied, that when they opened his grave they found no body or relic of it, p. 24. a. b. But that he died at Ephesus really and truly, and was buried there, Polycrates Bishop of that City discourses in a Letter to Victor Bishop of Rome, which is preserved by Eusebius in his Church-history, lib. 3. c. 31. not to mention other Authors, who have confuted this error about the translation of S. John, who only of all the Apostles survived the last destruction of the City and Temple of Jerusalem, when Christ came to take Vengeance upon his Murderers, and lived to the times of Trajan, sixty eight years after the Crucifixion of our Saviour, according to S. Hierom de Scriptor. Eccles. in Joanne.  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, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 71. b.  pierced through with lances at Thessalonica by the command of Maximian.   

NOVEMBER.  
VIII. Archangels, Michael and Gabriel, and all Angels.  
XIII. S. John chrysostom.  
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 Eye struck out, and hamstringed in his left Leg, and condemned to work in the Mines; afterwards present at the Council of Nice.  
XX. S. Ignatius, to whom they give the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the third Bishop of Antioch from S. Peter, thrown to the wild Beasts in the Amphitheatre at Rome under Trajan.  
XXV. The Nativity of our most Blessed Lord and Saviour, Jesus Christ.  
XXVII. S. Stephen, first Martyr.   

JANVARY.  
I. The Circumcision of Christ: as also the Festival of S. Basil.  
VI 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epiphany, or Baptism of our Saviour. Upon this day after they have celebrated the Holy Sacrament, they consecreate and bless the Waters, and especially for the uses of Holy Baptism.  
XVII. S. Anthony, one of the first Founders of the Monastic Order in Egypt under Decius.  
XVIII. S. Athanasius and S. Cyril, Bishops of Alexandria.  
XXV. S. Gregory Nazianzen, whom they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine.  
XXX. S. Basil, S. Gregory, and S. chrysostom: the memory of which three great and famous Bishops they celebrate together.   

FEBRVARY.  
II. The Presentation of Christ in the Temple by the Blessed Virgin, after the forty days of her Purification, when Simeon met them there; therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
XI. S. Blasius, Bishop of Sebaste in Armenia, who having confessed Christ there, obtained the glory of Martyrdom under Diocletian.   

MARCH.  
IX. The forty Soldiers, Martyrs, who being exposed naked in a Lake or Ditch near Sebaste in the lesser Armenia, were frozen to death under Licinius.  
XXV. The Annunciation of the Blessed Virgin, S. Marry.   

APRIL.  
XXIII. S. George of Cappadocia, crowned with Martyrdom under Diocletian, styled peculiarly by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
XXV. S. Mark, the Evangelist.   

MAY.  
VIII. S. John, the Divine.  
XXI. Constantine the Great, and his Mother Helena, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or equal to the Apostles.   

JUNE.  
XI. S. Bartholomew and S. Barnabas, Apostles.  
XIX. S. Judas, Apostle, and Brother of our Lord.  
XXIV. The Nativity of S. John Baptist, the forerunner of Christ.  
XXIX. S. Peter and S. Paul, Apostles.   

JULY.  
XVII. S. Marina, Virgin and Martyr, of Antioch in Pisidia, the Daughter of Aedesius, an Idol-Priest I suppose him, between whom and Julian the Apostate Emperor, there was a great intimacy and familiarity. The Latins call this martyred Saint, Margaret.  
XV. 
a Decimo tertio Kalendas Augusti, quo die leves Graeci raptionem Eliae ad Coelos ludis scenicis celebrant. Luitprandus in legatione ad Nicephorum Imperatorem, p. 146.  Elias the Prophet.  
XXVI. S. Parasceve, Virgin and Martyr, had her Head struck off somewhat about the times of 
b pag. 317. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Antoninus.  
XXVII. S. Panteleemenon, Physician and Martyr, who suffered at Nicomedia in Bythinia under Maximian. The Latins call him Pantaleon.   

AUGUST.  
VI The Transfiguration of our Blessed Saviour.  
XV. The Death of the Blessed Virgin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dormitio. This the Latins call the Assumption: in the relation of whose triumphal carriage into Heaven by the Angels, 
c Pag. 330. a.  the Greeks are very idle and fanciful, even to a great height and degree of credulity and folly. The institution of this solemnity 
d Histor. Ecclesiast. l. 17. c. 28. vide etiam l. 15. c. 14.  Nicephorus attributes to the Emperor Mauritius, some little time before the year 600.  
XXIX. The beheading of S. John the Baptist.   

Almost every day has a peculiar Saint and Martyr, 
Other Festivals observed in Monasteries.  at whose commemoration the Religious in their Convents use a proper office, as in the Roman Breviary, which makes their Church-books swell to a great bulk. These are the entertainments of their devotion in their retirements from the world, performed indeed without that great solemnity as the abovementioned Festivals are, at which the people are usually present, and are obliged to keep sacred by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abstaining from the servile works of their callings, according to the practice and direction of their Church in the Rubric of their 
a See also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Venice 1626.  Menology.  
Their offices are long and tedious. 
Their Offices used in time of the Divine Service long.  The Priests and Deacons and other devout persons observe the Vigils preceding the great Festivals, spending the whole night in prayer and reading the History of the Gospels, or the proper Lessons for the Solemnity, without any interruption, taking their turns, and relieving one another when tired, and so keeping up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred ministration. I have been present for seven hours together at their service upon a Festival day from between four and five of the clock in the morning, till toward twelve. When there is a full Congregation, the ordinary prayers appointed for the Solemnity begin, and the life of the Saint is read to them in the vulgar Greek translated out of Simeon Metaphrastes, or the Synaxaria, which are collections briefly containing the most remarkable passages and accidents of the Saints lives, and the particularities of their sufferings and martyrdom, to which the people are very attentive. For this purpose among others they make use of the translation of Maximus Bishop of Cerigo, 
a Anciently Cythera, printed at Venice 1621. Quarto.  a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Treasure composed by Damascen. of Thessalonica, (Venice 1618. Quarto,) which contains Moral discourses intermixed with the Historical, and indeed are in the nature of Sermons; and a 
b Venice 1621. Quarto.  third Book, which they call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the new Treasure.  
At such solemnities the holy and august Sacrament is always celebrated, and that with great pomp and ceremony: 
The Holy Eucharist at such times always administered.  and indeed is not only a necessary, but the principal part of the Festival. 
Their Offerings and  Every one strives to bring his present or gift as he is able, according to the Primitive custom, as Bread, Wine, Oil for the Lamps, Wax-candles, Frankincense, and such like, to be mae use of in the following sacred rites, or any other way as the service of the Church may require.  
At such times also they are very charitable and liberal to the poor: 
Charity.  the meaner sort giving away what they can scarce spare from themselves; it being usual for such as are fallen into any extraordinary distress to get Letters from the Patriarch (I speak of the places in and about Constantinople especially) to recommend their case, and to stir them up to compassion. And I have observed several Turks to bring their Christian slaves with a bolt or chain about their leg to the Church-doors of the Greeks, to beg their alms in order to their relief and maintenance: but this being the usual artifice of their covetous Patrons, there is little notice taken of them.  
They go to Church always betimes in the morning, 
Their time of going to Church.  and in the Winter time an hour or two before day, (which was the practice of the first Christians in the times of Trajan according to the 
a 97. Epist▪  relation which Pliny the younger, than Propraetor in the lesser Asia made to that Emperor) and this they do that the people may be present at the entire service, and dismissed in good time to attend and look after their concerns: but chiefly, that they may perform their devotions more securely and be less disturbed and molested by the Turks. If I may judge of others by myself, I am persuaded that no Christian of what Communion soever can be present at their religious worship, but he will melt into tears and sighs, and find great struggle and yearning in his bowels, and put up a hearty prayer to Christ our common Saviour, that he would be pleased to deliver his poor distressed suppliants out of the hands of these proud and insulting Infidels, the enemies of his Cross, and despisers of his Godhead.  
The other Festivals are movable, 
Movable Festivals.  and depend upon the great Anniversary of our Blessed Saviour's Resurrection. In the assigning of this, they make use of the old Paschal Cycle, and limits of it, as they were established by the Fathers of the first general Council at Nice; who taking no notice of the inequality and difference of the true Astronomical year from the Civil, then and still in use, which admits not of the nice calculation of the supernumerary minutes, made no provision for the praecession of the Aequinoxes, in the succession of after Ages: our account being the same with theirs.  
Easter day is called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the holy and great Lord's day or Festival of the Passover, 
Easter.  or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Passover of the Resurrection: and sometimes 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Resurrection day; hence the Lord's day or Sunday is called oftentimes by the same name, as being the weekly repetition and celebration of the Easter Festival. Upon this and the two following days at their first meeting, whether in the Streets, if they can do it conveniently without any great observation of the Turks, and hindrance; or in their Churches or Churchyards, to express their mutual love and joy and belief of this great Article of our Faith, the men kiss each other, using the old form of words taken out of the Gospel of 
d Cap. 20. v. 34.  S. Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ is risen; to which the answer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is risen indeed. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the bright or white Sunday, alluding to the custom and practice of the first Ages, the Catechumeni, upon their being baptised at this solemn time, being clothed in white, the whole week being thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which name is still retained in their public Offices, and in other of their Ecclesiastical writings.  
The Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same with Dominica in Albis, the Albs being then left off, or 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the new Sunday, or 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of S. Thomas, because of the Gospel of the day taken out of S. John Chap. 20. relating to the history of his doubting, and of the confirmation of his faith in the Resurrection, done, as upon this day, the eighth day from our Saviour's rising out of the grave, vers. 26.  
The second Sunday after Easter, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the Women who brought the Ointment, and of Joseph the Just, of Arimathea.  
The third Sunday, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the man sick of the Palsy, cured by our B. Saviour.  
The fourth Sunday, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the Samaritan woman.  
The fifth Sunday, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the Blind man restored to sight. These four also so called from the several Gospels read upon them.  
The Thursday following is the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Festival of our Saviour's Assumption or Ascension into the Heavens.  
The sixth Sunday, the Sunday 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the Three hundred eighteen divine Fathers, who were assembled at Nice. They are particularly commemorated and extolled upon this day, for their Piety and Zeal in the defence of the true Catholic Faith against the Impieties and Blasphemies of Arius and his followers.  
The Friday following, All Souls day.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sunday of the Holy Pentecost.  
The day following, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Festival of the most Holy and undivided Trinity.  
The Sunday after Whitsunday, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All Saint's day.  
Another great instrument of preserving the remainders of Christianity among them is, 
Fasts.  the strict observation both of the annual and weekly Fasts. They retain them most religiously, and think it a grievous sin herein to transgress the laws of the Church in the least; partly out of a principle of Conscience, and partly through long custom and practice, which make the greatest hardships and severities of life tolerable and easy. They have gained a perfect mastery as it were over their appetite, and are so far from complaining of the tediousness and rigour of these Fasts, that they will not hear of any abatement and relaxation, but would be the rather apt to entertain strong jealousies and misapprehensions, that their whole Religion would be in danger, if there were the least indulgence permitted in so necessary a part of it.  
Their solemn yearly Fasts are these four, 
Yearly Fasts four.  which we may call so many Lents.  
The first 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  great and holy Fast, 
Lent, or Fast before Easter.  as they speak, is that before Easter, according to the ancient practice and example, and takes up full eight and forty days, besides the Sundays: all which time (unless upon the Festival of the Annunciation of the Blessed Virgin, and Sundays, when they are indulged to eat some sort of Fish which they may not upon other days of Lent) they wholly abstain from all sorts of Flesh, and Fish too, except Shellfish, as Cockles, Muscles, Oysters, Scallops, and such as have no blood; (for of these they may lawfully eat;) as also from Eggs, Cheese, and whatsoever is made of Milk; and use themselves for the most part 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to a dry kind of diet. On Sundays and Saturdays the use of Wine and Oil is permitted: but the devouter sort of people, and especially the Priests and they of the Monkish Order, refuse both. Some are so strangely devout, or rather superstitious, that they will not touch any thing that is forbidden: so that if by chance a drop of Wine or Oil should fall upon their Bread, or any of their lawful food, they think them polluted and profaned, and accordingly throw them away; and had rather (out of obstinacy and desperateness) perish, either through hunger or by sickness, then be guilty of so grievous a sin, as they esteem it.  
The Sunday before Septuagesima is called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the Publican and Pharisee, from the Gospel taken out of S. Luke chap. 18.  
Septuagesima, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sunday of the Prodigal Son, S. Luke chap. 15. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the whole week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because notice is usually given at this time of the nigh approach of the Fast.  
Sexagesima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we may render Dominica carnisprivii, or the Sunday in which they bid farewell to Flesh, which no longer becomes lawful to be eaten; White meats being still permitted.  
On the Saturday 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they celebrate the memory of all who have been famous for their Retirement from the tumults and business and vanity of the world, and for their severe and Ascetic lives.  
Quinquagesima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, because to this day inclusively they are indulged to eat Cheese, Eggs and White meats, and no longer. For on Monday 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the rigid and solemn Fasts begin. On this day they read 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the History of the Expulsion of Adam out of Paradise, which they ascribe to his Luxury and greedy wanton appetite.  
Quadragesima, or 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the first Sunday day in Lent; they call it also the Sunday 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Orthodoxy, celebrating upon it the memory of Orthodox Kings and Patriarches. Upon the same day also they excommunicate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or such as deny the worship of Images, in compliance with the second Nicene Council, wherein that strange doctrine (which was afterwards opposed and confounded by the Bishops assembled at Francford by the command of the Emperor Charlemagne) was established under the penalty of an Anathema.  
The second Sunday in Lent.  
The third Sunday in Lent is called 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Sunday of the precious and life-producing Cross, as they speak; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to 
i de Officiis Aulae CP. cap. 9  Codinus: because on this day and the week following they kiss the Cross more frequently then at other times, and pay a respect to it which falls little or nothing short of Adoration.  
The fourth, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mid-lent Sunday.  
The fifth Sunday in Lent.  
The Saturday following, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Saturday of S. Lazarus raised from the dead.  
The sixth, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. Luitprand. in libro de Gestis Imperat. & Regum, lib. 6. cap. 5. pag. 110.  Palm-Sunday, so called from their carrying branches of Palms in their hands, in imitation of what we read S. Mark 11. Chap.  
The week following is called 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Week of the holy and salutary Passion, 
The Holy week.  or the great and holy Week. Every day of which has the same title and denomination given to it; as Monday is called the great and holy second day, and so of the rest, in the order of their number: for the Greeks have no proper and peculiar names for them derived from the Planets. 
* How they call the days of the Week.  Sunday they always call the Lord's day; the five next, the second, third, fourth, fifth, sixth: though they call this latter commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Preparation, as Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day before the Preparation, following the Jewish custom, and in allusion to them, Saint John chap. 10. 31. and in stead of the seventh, they generally say the Sabbath.  
On Thursday in the evening, 
The ceremony of washing the feet of twelve persons.  in the Patriarchal Church at Constantinople, is the Ceremony of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or washing the feet of twelve Kaloirs, or other Officers belonging to that Church, performed by the Patriarch; in imitation of that wonderful act of condescension in our Blessed Saviour, who in this demonstrative instance took on him the form of a Servant, according to the Custom of those Eastern Countries. Each of the twelve bears the name of the Apostle whom he represents. And though, as they make it, it be but a mere mock-show, and soon over; to prevail with one to stand for the Traitor Judas, is no small difficulty, this reproachful and infamous name, for the most part, sticking by him as long as he lives. But this being a necessary part, the Patriarch is forced to bribe some one or other with the promise of preferment; or else to interpose his Authority, that they decide it by lot. All things thus prepared, and the Prayers and the Hymns sung, which are prescribed in the Office, the Patriarch, having put off his Robe, girds himself about with a Towel, according to the direction of the Gospel, which is then read by pauses, by him of the number who represents Saint John, and pours warm water into the Laver: and as soon as he hears those words read, S. John chap. 13. v. 5. Then he began to wash the disciples feet, he falls to his work. Advancing towards Judas, who throws out his Legs with some kind of haste and disorder, in a very foolish and indiscreet manner, the Patriarch, both by his look and behaviour in the action, shows a manifest dislike; which causes laughter and sport among the people present at the solemnity, who hitherto are usually grave and serious. He who represents S. Peter is usually the chief person in dignity among them, and is the last who has his feet washed. He, upon seeing the Patriarch approach him, contests it for a time, and deprecates it in the words of S. Peter, vers. 8. and so on they discourse it in the words of the Gospel. The Ceremony being over, the other persons being present dip their Handkerchiefs in the Wash-pot, believing that there is a great deal of virtue in the Water which has been used in the Solemnity. This Custom is not confined to Constantinople, but is performed elsewhere in their Monasteries, and by Bishops and Priests in their respective Churches, where there is a considerable number of Christians: such sights signifying little, and losing much of their splendour, except there be crowds of spectators.  
Good Friday, 
Good Friday.  
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the great and holy Preparation, the Passover of the Crucifixion; but most commonly, the most holy Passion-day.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vigil of Good Friday is spent in fasting and mortification, and prayer, and reading the history of, and meditating on our Lord's Passion, and the dolorous and shameful circumstances of it. The Women submit very readily to these rigours; and Boys of six or seven years of age endure as much as they are able, and care not to be exempt from these bodily exercises, in which they place a great part of their Religion: herein keeping up the practice of the Primitive Christians, who were wont to afflict themselves at this solemn time, and show an extraordinary Devotion; as 
c Hist. Eccles. lib. 2. cap. 17.  Eusebius relates of the Therapeutae mentioned by Philo, whom he fancies to have been Christians, and Disciples of S. Mark. But whether that be a truth or a mistake, he says the same severities were used in his time. Great numbers watch all night in the Church: the neighbouring streets in the nighttime are full of such as pass to and again. Those who are weak and sickly are allowed a little bread and water, to prevent swooning in the daytime: but generally, except in such like cases, where an absolute necessity may justify the fact, they abstain from all sort of food till after Sunset the next day. Others, of a more vigorous and athletic temper and constitution, fast four and twenty hours longer, and eat nothing till Easter-Eve, that is, at night.  
Toward the evening of Good Friday, 
An Image of our Saviour carried about in their great Churches on Good Friday at night.  they carry an Image of our B. Saviour about the Church in procession with tapers and torches; and then they represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the manner of taking our Saviour down from the Cross: in which they betray a great deal of superstition and folly, this being only to gratify a childish and gross fancy.  
On the Saturday they eat but once, 
Easter Eve.  which is purely to sustain nature. At three of the clock in the afternoon, when their Vespers begin, the devout people flock to Church; some continue there all night, and carry with them bread, dates and figs, and the like, to make use of upon occasion of any fainting fit. Toward break of day they sing the Hymn which begins, Glory in the highest. After which the Patriarch begins that excellent Hymn, the Choir immediately following; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ is risen from the dead, having by his death trampled upon death, and given life to those who were in their graves. Which they repeat twelve times together. This Hymn is sung every day from Easter-day to the Feast of the Holy Ascension.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  second solemn Fast is of forty days, 
Fast before Christmas.  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 than 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 Lawgiver. 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, etc. yet there is a free use of Oil, Wine, and all sorts of Fish, as at other times.  
The third solemn Fast is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in honour of the B. Virgin, 
The Fast 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 Obits or 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dormition, or, as they sometimes explain it more largely, of her 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Translation from Earth to Heaven: which the Roman Church chooses rather to call the Assumption of the Virgin. Only 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 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Fast of the holy Apostles, 
The Fast of the Apostles, S. Peter and S. Paul.  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 Saint's 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 interval 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 traveled 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 Saint's 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holds in all other cases, and is infallible, as he pretended, I am not at leisure to examine or inquire; nor is it worth my study or time, if I were. Thus much for the Annual Fasts.  
The Weekly Fasting-days are 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wednesday and Friday; 
Weekly Fasts.  which are strictly still retained, in compliance with the ancient Custom and Practice of the Catholic 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 behindhand 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, 
Some days exempted out of the number.  that is, of Christmas, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Heretics, and hate mortally. The reason of which possibly I may account for hereafter at large.  
They are obliged also to fast 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  on the Vigils of some peculiar Festivals; 
Vigils.  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 do very heartily, attributing great virtue to them. The antiquity of this custom, of Blessing the waters upon this day, may appear from the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Homily of S. John chrysostom, 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 unlawful to fast on any Saturday throughout the year, 
Unlawful to fast on Saturdays, except that of the Holy week.  excepting that of the Holy week; following herein the ancient custom: it being prohibited under the grievous penalty of Deposition to an Ecclesiastical person, and of Excommunication to a Layman, by the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 
d in Scholiis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Zonaras, they endeavoured to correct the Error of the Latins. 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, 
The end and design of these Fasts.  reserving the consideration of the severities and restraints inflicted and imposed by the Kaloirs upon themselves to a fitter place; I shall only add thus much, that whatever the present opinion or abuse be about these Fasts, the design of the Catholic Church in the institution of them, and especially of the Lenten Fast before Easter, was truly pious and Christian, that a public 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 itself, 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 Blood of our Lord, especially at Easter.  
In so great Confusion, 
Their Churches.  which has long since overwhelmed the outward glory and splendour of the Greek Empire, 'tis not to be expected, that their Churches should be rich and stately. The Churches which now belong to the Greeks are narrow and mean, and without any rich furniture; whereby they become less liable to be made a prey to the covetousness of the Infidels, who are wont to envy the Christians the use of any thing that is rich and beautiful: Christianity here, as to the exterior part of it, being reduced to the same state and condition, as it was in before the times of Constantine the Great, when their 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hetarriae. Vid, Plin. 10. lib. Ep. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. Origenem adv. Celsum lib. 1. non procul ab initio.  Sacred Conventions, sometimes forbid by the cruel Edicts of the Heathenish Proconsul's and other Magistrates, under most severe penalties, and made Treason against the Government, were kept secret in Grotta's and Caves under ground; and when tolerated and connived at, in obscure and unadorned Chapels, which had nothing to attract either envy or emulation, or to please and gratify the eye and fancy, but where God was worshipped in the Beauties of holiness. These Churches they still enjoy, by virtue of the Grant made them by the Emperor Mahomet, at his triumphal entrance into, and taking possession of this Imperial City: (it being their interest not to depopulate it wholly of Greeks:) but in case of any ruin or breach caused by Fire or Earthquake, or any other unforeseen accident, they are utterly forbid to rebuild or repair them without leave; which is not obtained without great difficulty, and vast sums of money too: the Turks presuming, I suppose, that if their Churches were once demolished, their Religion would sensibly decay, and in process of time be wholly extinguished. It concerns the Greeks therefore to be careful (as indeed they are) of these Sacred Structures, upon the least defect in the walls or roof, as soon as 'tis visible; lest it being neglected, they be necessitated to purchase the good will of the Cadyes, with expenseful Bribes, to keep up and maintain the Fabric.  
There are about six and twenty Churches in Constantinople, 
Churches in Constantinople, and  whose names here follow, as they were communicated to me by a Greek Priest, when I was upon the place.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Patriarchal Church, dedicated to the B. Virgin.  
S. Nicolas, not far from Sancta Sophia, if I do not misremember.  
S. George.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Holy Virgin.  
S. Nicolas.  
S. Carpus.  
These four are in the Streets towards the Propontis, not far from Psamathia-Gate.  
S. Constantine, in Caramania-Street, hard by the Seven Towers.  
The Holy Virgin, in Belgrade-Street.  
The Holy Virgin, in New-Street.  
— Another, near the Gun-Gate.  
S. Demetrius, in the Street called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
S. George, near Adrianople-Gate.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Holy Virgin, Queen or Lady of Heaven, in the same Street.  
S. Demetrius, near the Wood-Gate.  
The Holy Virgin, near the Crooked-Gate.  
The Holy Virgin, in Arabage Meidan, or Arabian Marketplace.  
The Holy Virgin, near Balini.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  S. Nicolas of the Achridians'.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Chapel of the Holy Sepulchre.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Holy Virgin—  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  S. George—  
S. Nicetas, near the house of the Prince of Walachia.  
The Holy Virgin, near the house of the Prince of Moldavia.  
The Holy Virgin, near the Patriarchal Church, called, for distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the little Church.  
S. George, near the Lantern-Gate.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  S. John, belonging to the Patriarch of Alexandria.  
There were about seven Christian Churches burnt down in the dismal fire that happened about fifteen or sixteen years ago, near Condoscali by the Sand-Gate; some of which they thought to have rebuilt, having procured leave from the Caimacam or Governor of Constantinople: but the Imams and other zealous Turks remonstrating against it, they were commanded to desist.  
They have likewise six Churches at Galata, 
Galata.  which are  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Holy Virgin—  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ hangging upon the Cross.  
S. Demetrius, near Sophana, the place where the Turks cast their Guns, and where I have seen several Cannon and Field-pieces taken from Christian Princes.  
S. Nicolas.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ's—  
S. John.  
They have a small Church in the Bagno, where a Greek Priest is sometimes permitted to come and officiate before the poor Slaves of their Communion, at such time as the Armata of Galleys is returned from visiting the Isles in the Arches, or any such like Summer-expedition. Not to mention the Churches belonging to the Towns and Villages near Constantinople, on either side of the Bosphorus.  
Those glorious and magnificent Piles of building mentioned by Procopius, 
Most of the ancient Churches destroyed, or turned into Mosches.  the Author of the Survey made in the times of Theodosius Junior, Cedrenus, and Codinus, (which latter lived a little before Constantinople was taken,) which the Piety of several Emperors had raised in honour of our Religion, at so vast an expense, in Constantinople, (and the like is to be said of the other great Cities under the dominion of the Grand Signior) are either leveled with the ground, and new Foundations built upon them; or else seized upon by the Turks, pleased with the curious Architecture, and turned into Mosches, upon the taking of that City, with some little alteration, the better to accommodate them to the Uses of their Religious Worship; the chancels being laid open, and the curious Images in Mosaic disfigured. We may guests at the richness and beauty and glory of the rest, by those few which remain, of which I shall only mention the Churches of Saint Sophia and of the Holy Apostles.  
The former, which is now the chief seat of the Mahometan Worship, 
The Church of Sancta Sophia.  as it was before of the Christian, was called so 
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 Emperor Johannes Cantacuzenus.  in honour of our Blessed Saviour, who is the Wisdom of the Father; built by the Emperor Justinian according to the contrivance and model of the two famous Architects of that Age, Anthemius of Tralles, and Isidorus of Miletum: upon which he had set his heart so much, that he judged no cost great enough in order to the accomplishment of his design, as if this had been the crown and perfection of all those glorious actions, both in peace and war, for which his Reign is so deservedly famous. At the Dedication whereof, (after he had given solemn thanks to Almighty God, who had enabled him to finish it, and had continued him alive to see the holy Triumphs of that day,) he could not contain himself, but broke out into rapturous expressions of joy, saying, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Codin. de Origin. Constant. p. 71. edit. Paris.  O Solomon, I have got the better of thee. And if we may give credit to 
b Codin. pag. 21. fine.  Codinus, he caused the Statue of that King to be placed near the Regia Cisterna, sitting in a Chair, and, in a melancholic posture, leaning upon his elbow, with his eyes turned toward Sancta Sophia. By which kind of Emblem he designed to represent the great Grief that would seize upon him, if he were to be restored to life for some time, to see this Church so much outshine the Temple he had the honour to build at Jerusalem. The Turks call this Church, with very little alteration from the Greek, Aïa Sophia: the Greeks in their ordinary discourse, as formerly in their writings, before it fell into the hands of the barbarous Infidels, the great Church, or the great Holy Church.  
The Church of the Holy Apostles, 
The Church of the Holy Apostles.  
a Vid. Cedrenum ad 23. annum Justiniani.  where the Relics of S. Andrew, S. Luke, and S. Timothy were anciently deposited, being before of Wood, was pulled down, and rebuilt of Marble 
b Vid. Procop. de AEdif. Justiniani l. 1. c. 4. & Codinum de Origin. CP. p. 73.  by the Empress Theodora, the Wife of Justinian, incited by his example to do 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 Emperor 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, 
The Patriarchal Church: where is  where the Patriarch has a convenient dwelling. 
part of the Pillar to which our B. Saviour was bound.  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 Emperor Alexius Comnenus here lies interred. They showed me here also the Relics of S. Euphemia, and of some other Martyrs, locked 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;) enclosed 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 razed 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 Gospel.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Near hereunto, the Emperor Selim, 
Artifice of the Greeks in diverting Selim from building here.  emulous of the glory of his Ancestors, once intended to have built a Mosch, for the advantage of the situation. The Greeks, fearing lest their Church should be demolished for the enlargement of the Area of it, played 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 persuaded 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; 
The form and figure of their Churches.  some 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rising up with Cuppola's in the midst, as Sancta Sophia: others are built 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  crosswise, like our cathedrals; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  others square and oblong.  
That the Rites and Ceremonies, 
A particular description of a Church.  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 Latin Copy.  
In the first fabric and constitution, they had regard to the 
d See simeon Thessalonicensis, in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  threefold condition and order of persons admitted within the Church-doors: which are, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ecclesiastical persons, or Priests, and other inferior Ministers belonging to them.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lay-people, which lie under no Church-censure, but enjoy the privileges of their Baptism, and have the liberty of serving God in the public Congregation; or the Faithful.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 complete Church consists 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of an Entrance, Nave, and Chancel, distinguished by the several uses to which they peculiarly belong, and appropriated to particular persons.  
Before you enter the Church, 
Porch.  is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a covered Porch, usually arched, 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 banished Greece and the Lesser Asia.  
The outward Gate, 
Outward Gate.  which they call 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the great or Silver Gate, opens into a long narrow space, 
Narthex.  which they call 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct from the Body of the Church, and separated by a half partition. In the innermost part stood the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the Commentary of Zonaras on the 9 Canon of the Council of Nice.  Penitents, to hear the holy Scriptures read; next to the Gate were the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This place hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Candidates of Baptism; and between both, those who were 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  possessed: this being their proper place, beyond which it was not lawful 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 Churchman, and then they carry it in farther,) while they perform some Funeral offices in the Church; which ended, they carry it into the Churchyard. In this place the Font is placed, 
Font.  of which I shall speak more distinctly, when I come to show the Ceremonies which they use in Baptism.  
The middle Gate, 
Middle Gate, and Body of the Church.  which they call the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Beautiful Gate, opens into the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nave or Body of the Church, which lies open, unless almost toward the upper part, where there are some few 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Stalls, 
Stalls.  as in the Patriarchal Church, where is one higher than 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 Choir have their station; and a little higher in the middle is the Desk, 
Desk.  where they read the Holy Scripture to the People. In the great Churches a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pulpit is usually placed in the middle, 
Pulpit.  but which they very seldom make use of. 
Partition between the Nave and  You advance only from a single step to the wooden Partition. Which interval 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy or royal Door, is not opened, or passed through, but upon special occasion: 
b See the Diataxis of Philotheus Patriarch of Constantinople.  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 read the Gospel 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 Chancel.  
This enclosed space they most frequently call 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bema: 
Chancel: within which  either because of the little rising and ascent to it; or rather because it is looked upon as the Throne and Tribunal of Christ, which is the signification of the word in the New Testament, (for 
b See the abovecited simeon Thessalonicensis.  this and such like honourable appellations, as the Holy of Holies, the Seat and Place of God, and his Rest, etc. 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 Laics to enter there during the Communion-Service, according to an express 
c Canon 19  Canon of the Council of Laodicea. Out of respect to which, and the Custom of those Times, founded upon it, 
d Theodoret. Hist. Eccles. l. 5. c. 18. The curious Reader may see this more at large in the Latin Copy, p. 59, 60, 61.  S. Ambrose thought fit to admonish the Emperor Theodosius, upon his stay there in order to receive the Sacrament, after he had made his Offerings: which the good Emperor 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: 
a de Graecae Eccles. hodierno statu, p. 61, 62.  as I have elsewhere proved at large.  
Within this place, in the greater Churches, 
three Tables.  there are three Tables; which differ much in use and dignity: it being only lawful to consecrate upon the middlemost, which is of Stone, fastened to the Wall, which they call 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the holy, 
The holy or mystical Table.  Divine, and mystical Table; where, as in their proper place, the Gospel's lie, and over which there is a Cross, as a memorial of the Death of Christ.  
On the left hand of it, 
Prothesis.  toward the North, is a little Table, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where they deposit the holy Gifts or Presents, (as under the Mosaic Law, the Shewbread, 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 
a called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sacristy.  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, 
The Sacristy not always 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 patriarchal, 
Seats within the Chancel.  Metropolitical and Episcopal Churches, there are Seats in the Concha or space about the Altar: the chief Seat higher than 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 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. Syropuli Historiam concilii Florentini pag. 3. simeon Thessalonic. in Euchologio, p. 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and afterwards, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. speaking of the Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 217. Hence the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be created Patriarch; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be deposed.  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. 
A wooden B●rd or iron Plate in stead of a Bell.  But to supply that defect, in the Villages which they enjoy to themselves, to call the people together to Church, they make use of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Ecclesiastical Government under the Tyranny of the Turks, 
Their Ecclesiastical Government.  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, everywhere visible, and a due Subordination observed among the Ministers of holy things, and Discipline exercised: by which, the merciful Providence of God so ordering it, they have prevented that Confusion which otherwise had overwhelmed them, had they leveled all Titles, confounded different Orders, introduced a Presbyterian Parity, and relinquished the Canons of the ancient Church, by which their Ancestors were governed. I will give a brief account of the state and condition of all sorts of Ecclesiastical 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, 
Patriarch of Constantinople.  upon whose wise Conduct and Government the Happiness and Quiet of the Church mostly depend. And though he does not constitute the other Patriarches, 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, 
His Primacy in the Eastern Church.  and retains, in the midst of his poverty and affliction, the pompous Title of Ecumenical Patriarch, as if ready to dispute it with the Bishop of Rome, with the same eagerness as Joannes and Cyriacus, and others of his Predecessors: 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, 
The extent of his Jurisdiction.  except the Provinces of Isauria and Cilicia, as also Thrace, Macedonia, and the other Countries of Greece, the Islands of the Aegaean and Ionian Seas, Dalmatia, Albania, Walachia and Moldavia. 
What places exempt.  But as for those Countries that lie North of Thrace, toward Mount Haemus on the one hand, and bounded by the Danube on the other, they remain exempt from his Jurisdiction, and enjoy the privilege of being independent on any other than their own Metropolitans, according to the Constitutions of the Emperors, who raised them to that dignity. Such are the Archbishop of Justiniana Prima or Achridae, (who claims this privilege from the times of the Emperor Justinian, 
a See Authent. Collat. 2. tit. 6. novel. 11.  who, to do honour to the Country where he was born, equalled it in dignity to an Apostolical See, and made it altogether absolute and free.) He is Primate of all Bulgaria, and has under him about eighteen Bishops: though it must be acknowledged, that some, who have enjoyed this Title, have come to the Patriarch of Constantinople to be consecrated. But this can no more be alleged as a prejudice and bar to their just liberty and power, than it might be to the Patriarches of Alexandria, who have sometimes received their Consecration in the same place. Next, the Archbishop of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ità scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fi●em Codini, pag. 419.  Pecium, a City of Servia, who governs that whole Country with the assistence of sixteen Bishops. These two Countries make up the higher and lower Moesia of the Ancients. Then the Archbishops of Georgia and Mingrelia. And lastly the Archbishop of the Island of Cyprus, who has three or four Suffragans, being free from the pretensions of the Patriarch of Constantinople, as well as of Antioch. But notwithstanding these immunities, all of them yield a mighty deference to the chief See, and upon occasion, according as they are able, contribute to support the necessities of it.  
For besides the Present they are obliged to make upon the Presentation of a new Patriarch, 
The expense of the Patriarch for the maintenance of the Christi an Religion.  who is always to be confirmed by the Grand Signior or Vizir, (who indeed do oftentimes impose such as they think fit;) a yearly sum is now exacted in the way of Tribute. Emanuel Malaxus, in his History of the Patriarches of Constantinople from the taking of the City to his own time, that is, to the year 1577, tells us, that the Elections of the four first Patriarches were free; and how that afterward, upon a Present of a thousand Ducats of Gold made in favour of a certain Kaloir of 
a V. Historiam Politicam Constantinopoleos in Turco-Graecia, pag. 22. 24. 39  Trapezond, named simeon, whom his Countrymen especially desired to make Patriarch, the Turks took advantage of their forwardness, and made it a standing rule and precedent for the future: and the sum was soon doubled and trebled, and not long after turned into a yearly Tribute. And this has been increasing ever since, by the covetousness and rapaciousness of the Turks, to which the horrid Differences and Dissensions among the Greeks have given too great an occasion, as I shall have occasion to show immediately by late examples. The Sultana, and the Favourites and great Officers of the Port, besides the yearly Presents made to them also, are to be bribed lustily upon all occasions: so that the standing and accidental Charge of the Patriarch, put both together, make a great sum, for which he is responsible.  
For the raising of this money, 
The Revenue of the Patriarch.  with which they buy the liberty of their Religion, there is a certain Tax or portion of money payable by every Metropolitan and Bishop, besides what is given at their Consecration, (for he usually makes them,) every year, which they receive from the several Priests under their Jurisdiction, according to the value of their Incomes. To collect these sums, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  honourable Presents, he deputes one of his Dependants every year, as his Legate, whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime upon occasion he goes himself in person to visit for the same purpose. Money comes in also from the Ordination of Priests, that are within his particular Diocese, who pay him so many Dollars a year as their Livings are worth; from granting Licences of Marriage, and Dispensations; and from Lawsuits judicially heard before him. For, to prevent the ill consequences of running to the Turks for Justice, they usually appeal to him as to their Judge in Civil causes, 
The Patriarch Judge in civil affairs.  and are concluded by his sentence and determination, under the grievous penalty of being excommunicated; which they dread more than death itself. For if they refuse to stand to his arbitrement and decision, they are ipso facto deprived of the benefit of the Sacraments: and in case any should be so hardy and obstinate, as not to endeavour quickly to be reconciled to the Church, (unless he has a mind to turn Turk to gain his pretended right, by suing his Adversary before a Cady or in the Divan,) the Patriarch and those about him will spare for no charge to get such a one condemned to the Galleys for a certain time, till they have conquered his refractoriness of humour, and brought him to terms of submission; this being the main pillar and support of their Government. But they seldom make use of this rigorous and expenseful course, a Principle of conscience in the persons concerned hindering the prosecution of it, and making them afraid to transgress therein; while they remember that chiding expostulation of S. Paul, in his Epistle to the Corinthians, 1 Epist. 6. 1. as if it had been particularly directed unto them, 
a 1 Cor. 6. 1.  Dare any of you, having a matter against another, go to law before the unjust, and not before the Saints?  
The Patriarch, 
His Assistants.  in the determination of causes brought before him, has the assistence of twelve of the chief Officers belonging to the Patriarchal Church and dignity. These also assist the Archbishop of Heraclea, in vesting and crowning him at his Inauguration, and still retain the same high titles as they did before the Turks came among them. These are as it were his standing Council, to whom he refers the great affairs and concerns of Religion. Lastly, several devout persons, that by their hand-labour and frugal way of living, or otherwise, have advanced their fortunes, and have scraped some money together, leave it oftentimes in the way of Legacy to the Church, to serve the needs of it. By all which ways and means the Patriarch, as I was made to believe, may receive between thirty and forty thousand Dollars a year. But this being matter of conjecture, and wholly uncertain, I lay not any great stress upon it, and determine nothing in the case.  
The Patriarch most commonly is chosen out of the number of the Bishops, 
The Patriarch usually chosen out of the number of Bishops, and a Kaloir.  who, according to the present constitution and practice of that Church, are Kaloirs of the Order of S. Basil, and bred up for the most part at mount Athos, and consequently under a vow of Celibacy.  
To derive a greater lustre upon the Episcopal Dignity and Function, 
His retinue and title, when they address to him.  their menial servants and such as attend them are usually in Deacons Orders. When they address to him, the usual style is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most Holy Father; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your Holiness; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most Blessed Father, or your Blessedness: that they may not be behindhand with the Romanists in expressing the great esteem and veneration they have of the Patriarch, whom they make equal in all respects with the Pope.  
As formerly ambition and greedy thirst after the highest Dignities and preferments in the Church occasioned great disorders and distractions amongst the People, 
Dissensions in the choice of a Patriarch.  according as they took part, and sometime introduced a Schism, whereby Altar was set up against Altar, to the great scandal of Religion and breach of Christian Communion, the Heathen making sport at these Divisions, and taking advantage hereby to oppress and ruin both parties: So it is still; the Peace and Quiet and the great and real Interest of Christianity being oftentimes sacrificed to this restless Passion. The oppression which the Greeks lie under from the Turks, though very sad and dismal in itself, becomes more uneasy and troublesome by their own horrid Quarrels and Differences about the choice of a Patriarch: there being oftentimes several Pretenders among the Metropolitans and Bishops, and they too making an interest, by large sums of money, in the Vizir, or the other Bassa's, to attain their ends. He who by his money and his friends has prevailed, and has defeated his Competitors, will endeavour to reimburse himself, and lay the burden and debt, which he has contracted, upon the Church, which must pay for all: while the rest, who envy his preferment, and are vexed at their disappointment, unite their interest and strength to get him displaced, by remonstrating against his injustice and ill management of affairs, and put up fresh Petitions to the Turks, and bribe lustily to be heard. The Turks, glad of such an opportunity of gain, readily enough admit their Complaint, and put out and put in, as they see occasion. In the mean while, large sums of money are usually taken up at a great interest by the contending Parties, to carry on these foolish and un-christian Quarrels. Sometime, beside the reigning Patriarch, there have been three others alive at the same time, who have enjoyed the Title. Such were in the years 1669, 1670. Païsius, Dionysius, and Parthenius: the Patriarch then being the most Reverend Father Methodius, before Archbishop of Heraclea. But I concluded from the murmurings and dissatisfactions I observed among the Greeks, that he would not continue long in that dignity; and the event soon justified my fears. For Parthenius, being a man of an unquiet temper, and not able to brook his former disgrace, makes in with the Vizir, and recovers his former pretensions, and by the usual arts prevails, and was restored to the Patriarchal throne: Methodius being thrown into prison by the Caimacam or Governor of Constantinople. But he being after some time restored to his liberty by the new Governor, and thinking himself not safe from the malice and revenge of Parthenius, who had got him displaced, takes sanctuary in my Lord Embassadour's Palace at Pera, where he had all manner of good accommodation. Parthenius by his imperious carriage and cruel exactions grew hateful to the Bishops of his See, and to the generality of the Greeks; whereupon they accuse him of fraud and injustice, and that he had detained for his private use the yearly tribute due to the Emperor, which had been collected: whereupon the Turks were content to displace him, provided that they made good the same sum. Thus after eight months sitting he was banished to the Island of Cyprus, and Dionysius Archbishop of Larissa made Patriarch. In this state of affairs I left Turkey: what has happened since, I leave to the relation of others. While I reflect upon these Revolutions and Changes, I am filled at the same time with amazement and pity, and cannot but put up this hearty prayer to Almighty God, (and I doubt not, but that whosoever shall cast his eyes upon these Papers, will join with me as heartily in it,) that He would be pleased to inspire the Grecian Bishops with sober and peaceable counsels, that, laying aside all partiality, and the consideration of base worldly interest, they may study the good and quiet of their Church, and see at last in this day of their most severe Visitation the things which belong to their peace, before they be hid from their eyes, and before their name and Religion be quite lost and extinguished. To which sad doom these horrid Differences seem fatally to enclose them.  
The State of the Greek Church, 
The several Metropolitanships and Bishoprics under the Patriarch of Constantinople.  as to the number and order of the several Metropolitical and Episcopal Sees now subject to the Patriarchate of Constantinople, is vastly different from 
a See the Notitia of the Emperor Leo, who lived about eight hundred years since, in the Jus Graeco-Romanum, published by Leunclavius: (where also is a Constitution about the Preeminence of the several Sees, as to their Session in Councils:) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Emperor Andronicus Junior at the end of Codinus; as also that published by Carolus à Sancto Paulo in his Geographia Sacra, and more fully by Mr. Beverege in his Notes upon the 36. Canon of the Council held in Truth.  what it was in ancient times; as may easily appear by comparing the following List, which I received from a very able and learned hand, whilst I lived in Constantinople, with any of the ancient Notitia's or Surveys. For, alas! besides the Alterations and Changes, which happen in the succession of several Ages, since the ruin of their Empire, such great Confusions have followed, that there seems to be a new face of things. Some Ecclesiastical Dignities being lost in the ruin of those Cities from whence they were denominated; others retaining only the Title; several Metropolitans being without Suffragans, as the Archbishop of Caesarea, to whose Jurisdiction formerly eight Bishops were subject; others having only two or three; some few retaining a greater number, according as the Christians are more or less in the several Districts.  
A Catalogue of the Metropolitanships and Bishoprics at this day subject to the Throne of Constantinople; which consisting only of bare Names, when I received it, I have inserted a few explications, to make it the better understood.  
Caesarea.  
Ephesus.  
Heraclea. The Archbishop of this 
a Vid. Nicephor. Gregoram lib. 6. Historiae p. 117. This honour being done to his See, as having been the Metropolis of the Thracian Diocese, before Constantinople was made the chief Seat of the Empire.  See challenges a right of consecrating the Patriarch: which custom is still continued. He writes himself Exarchus of all Thrace and Macedonia, and has five Bishoprics under him; which are, Callipolis, a maritime City on the Propontis, Rodesto, situated upon the same Sea, Tyriloe, Metra, and Myriophyton up in the Continent of Thrace.  
Ancyra.  
Cyzicus.  
Philadelphia.  
Nicomedia, (before which formerly was Sardes, now utterly extinguished.  
Chalcedon, now a poor Village, only with one Church in it, dedicated to S. Euphemia. In the whole Province there may be about sixty Churches, and no more.  
Thessalonica. This Archbishop has Jurisdiction over all Thessaly, and has for Suffragans the Bishops of Citros, anciently called Pydna, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Servia, Campania, Petra, Ardamerion, Hierissus, and Mount Athos, Plantamon, and Poleanina.  
Athens. Under this Metropolis are the Bishoprics of Talantium, S●yrros, Solon, and Mendinitza.  
Prusia.  
Trapezond.  
Philippolis.  
Philippi and Drama.  
Thebes.  
Methymna.  
Lacedaemon; under which are the Bishoprics of Cariopolis, Amiclae, and Brestena.  
Larissa; under which are the Bishoprics of Demetrias, Zetonion, Stagon, Thaumacus, Gardition, Radobisdion, Sciathus, Loidorition, Letza, and Agrapha.  
Adrianople; to which only belongs the Bishopric of Agathopolis.  
Smyrna.  
Mitylene.  
Serrae.  
Christianopolis; the same with Arcadia.  
Amasia, in Cappadocia.  
Neo-Caesarea.  
Iconium.  
Corinth; under which the Bishopric of Damalon.  
Rhodus.  
New Patras, in Thessaly.  
Aenus,  
Drystra.  
Tornobus; under which are the Bishoprics of Lophitzus, Tzernobus, and Presilabe.  
Joannina, a City of Aetolia, formerly called Cassiope; under which the Bishoprics 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 Bishoprics 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 Bishoprics of Olene, Methona and Corona.  
Proconnesus.  
Ganus and Chora.  
In the same Paper, that was put into my hands, these Bishoprics were added.  
Media, towards the Euxine.  
Sozopolis, not far from Adrianople.  
Praelabus, somewhere toward the Danube.  
Capha, in the Cimmerian Bosphorus, a City of Tartary 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 Bishoprics; 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, 
How some Bishops have the title of Archbishops.  and so become in respect of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free and independent, and only 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 Metropolitical and Episcopal Sees thus much.  
Considering the Poverty of the Greek Church, 
Priests.  and the scanty provisions made for such as enter into holy Orders, there being no rich Livings to invite them to do so, it must only 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, 
Their poor Allowance and Maintenance.  and not think to better their condition by busying themselves in any Secular employment, as being altogether inconsistent with their holy Profession. But custom and long use make things most troublesome, 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 Asper's 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 money, or what is mony-worth, that he may expressly 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 no impediment to holy Orders.  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 razed out, they are esteemed as mere Laics, and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flagitious persons, and transgressors of the Laws and Canons of the Church. They have a distinct Habit from the people, 
Their Habit.  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. 
The Respect shown to them.  They are in great veneration among the people everywhere, 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 Ministry the Christian Religion would soon be at an end in Turkey; and salute them always by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Father, giving them Respect wherever 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, 
Deacons, Subdeacons', and Readers.  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 read the Scripture to the people. But of these inferior Orders I shall have occasion to say somewhat hereafter. 
Superior Orders how conferred.  I shall only add thus much of the superior, that they are never conferred 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 Signior, any simple Kaloir should be designed 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, 
Kaloirs or Monks of S. Basil and S. Antony.  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 Egypt from the Desert 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 public roads, or in the Islands of the Arches, that they may the better enjoy their solitude and devotion; and are indeed not only in their Retirements, but manner of life, divided and separated from the rest of the world. And indeed their innocency and strictness of life have procured them such an esteem among the Turks, otherwise barbarous and insolent, as that they seldom give these poor men any trouble, who, abandoning all secular business, give up themselves wholly to the severe exercises of Religion, and having neither will nor power to do the least injury to others, deserve well of all by their incessant prayers for the peace and prosperity of mankind.  
There are three degrees of them, 
Three degrees of them.  according to their age and standing, and the progress they have made in the Ascetic discipline, to the highest of which they advance and proceed in due order. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Novices, upon their first admission into the Monastery, are immediately shaved, and oblige themselves by vow to continue in this state of Religion all their lives long, to lead a chaste life, and to be obedient to their Superiors, and to all the rest of their Brethren in Christ, and willingly and cheerfully to undergo all the mortifications and severities of a Monastic life for the Kingdom of Heaven. After they have completed their Novitiate, in stead of the course Hair-cloath they have worn hitherto, they put on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coat, which they call 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the lesser Habit, and hereby become complete Monks. But the holy and Angelical or Divine habit, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as they variously word it, is reserved for such as are more eminent in piety and austerity of life. Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are admitted to put on the great Habit, which is only a Hood thrown over their heads and shoulders. Some of these I have observed to have a little square piece of cloth sewed in the inward side of their Caps, or else worn next to their hearts under their woollen Shirts, upon which is the figure of a Cross, with these letters at each side, IC. XC. N. K. that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus Christ overcomes; which they look upon as an holy Amulet to preserve them from evil and mischief.  
At the time of their being Professed, 
New names given them, when Professed.  new names are usually given them: examples of which we have frequently in the Writers of the Byzantine History. Thus 
b Codin. de Origin. Constantinop. p. 80.  the Emperor Manuel Comnenus, upon his receiving the Habit, was called Matthew; and so his Wife, the Empress, Mary, when she became a Nun, was called Xene: and so 
a Pag. 82.  Joannes Paleologus was called afterward Joasaph.  
The chief Seat of these Religious is upon Mount Athos, 
Mount Athos, the chief seat of their Residence,  which is indeed the principal Seminary of the Greek Church, which is hence usually supplied with fit persons to succeed in the vacant places and Dignities; to the acceptance of which some have been forced out of their Cells. I am most assured, that Kaloirs bred up here have a greater fame and reputation for piety and learning, than any others throughout the Empire. Upon which account it is known by no other name among the Greeks, 
called the Holy Mountain.  then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Holy 
b Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Monk, who is professed and lives there.  Mountain: and the Turks, in way of compliance with the fame that passes generally of that place, call it Sheicher dâg, or the Mountain of Priests or Religious.  
Here are about one and twenty or two and twenty Monasteries, whereof several belong to the Bulgarians, and one peculiarly to the Russians. They who speak most moderately say, there may be in the whole about four thousand constantly resident; no Woman of what quality soever being permitted to come among them, or indeed to set her foot within sight of any of these Religious houses: whereof such as are near the Seashore are fortified, to prevent the Robberies of the Pirates, who sometime land, and do mischief. But not having been myself upon Mount Athos, for reasons mentioned in other Papers, I forbear writing any thing upon hear-say, but refer the Reader to the description of it written by the Archbishop of Samos, who lived several years there, in the vulgar Greek, and translated into French at Paris, and published in English almost two years since at London.  
The behaviour and employment of the Kaloirs is generally the same in all Monasteries. 
The behaviour and employment of the Kaloirs.  They are exceeding industrious, painful, and severe in their lives, and seem to keep up the credit of the first Institution, and fall not short of the great examples of some of their Predecessors, so much admired in the Ages past. They are strict and diligent in their public Devotions, at the appointed hours both of day and night. The spare time from their Devotion they employ in the necessary business of the Convent, each according to his quality: for every one has his employment. The Monks who are not in holy Orders, are some of them Mechanics, and understand Ironwork or Building; others look to the Fields and Vineyards that are about their houses; others make their clothes, and the like. Such Convents which lie toward either of the Bays at the end of the Isthmus of Mount Athos, or are upon the Bosphorus, or in any of the Islands, maintain Boats, which they put to Sea in to take Fish. Though sometimes, for want of fit persons, in the lesser Monasteries especially, they provide themselves with such things as they want with their money; but with some kind of regret, scarce caring to be at any expense for any thing that may be procured by labour and industry. The Priests and Deacons among them are, by reason of their character and function, exempt from all such servile employments, and, by way of distinction from such ecclesiastics as are not professed, and so not under the obligation of any Rule or Vow, are called, the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The leisure-time they enjoy after they have performed their Offices is spent in reading, or collating or transcribing old Greek books, or else in visits, according as their Superior shall direct, and as civility or business shall require. Notwithstanding this good husbandry and parsimonious way of life, in an ill year, when their corn and vines are blited, they are not able to subsist, and are forced to send out some of their number to beg the charity of others in order to their relief. But this is done very seldom, and only when a real necessity urges.  
We may justly suppose those, 
Their severe way of living.  who have renounced the pleasures and delicacies and vanities of the world, not to be overcurious and nice in their Diet. They never touch any kind of Flesh, or Fish that has blood in it. Their chief food is Shellfish, Olives, Beans and Pulse, Onions, Melons, Raisins, and what their Fields and Gardens afford. With this dry diet they make hearty meals, and enjoy good health, and find the happy effect of moderate and thin feeding in a lasting vigorous old age. Their Bread is course and hard, being usually twice baked. Thrice a week, that is, on Monday, Wednesday and Friday, they do not end their Fast till after three a clock in the afternoon. After Evening-prayers they are content with a crust of bread and a draught of water. On other days they eat the Fish that they account lawful, and White-meats, and then allow themselves to drink Wine. In the great Lenten Fast before Easter, some will eat but once in eight and forty hours; others will forbear all kind of sustenance for two or three or four entire days.  
There are several of these Monasteries in the Islands, 
Monasteries in the Islands not far from Constantinople.  which in the Sea-charts are called l'Isole rose, or the Red Islands, about six or seven leagues from Constantinople, divided from each other by little straits: whereof the five which lie toward the Bay of Montagnia (which I take to be the same with the Sinus Nicopolitanus) are uninhabited, being little, and very rocky; their names not worth mentioning. Pyrgos lies directly over against the Bay of Nicomedia. The Island which lieth nighest to Constantinople is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Turks Kinali, where is a single Monastery. The greatest Island, called Prencipe, (the Antigonia, if I mistake not, of the Ancients,) may be about ten or twelve miles in compass, where are two Convents, and but one Town at present; the other having been consumed by fire. Next to this is Chalce, which the Turks call Heibili, about half as big as the former; where I found three Convents. In the ground before the Monastery dedicated to the Holy Virgin, (to the South-west of the Island) which maintains about thirty Kaloirs, is the sepulchral Monument of Mr. Barton, sent Ambassador from Queen Elizabeth to the Ottoman Port; by whose wise conduct the Trade of the Levant-Company of Merchants was first established in those parts: For the good success and prosperity of which I acknowledge myself very much obliged to pray. To do right to the memory of this Honourable Gentleman, I presume the Reader will pardon me, if I here put down the Inscription, as I found it somewhat faultily engraven upon the upper Stone, which the worthy Factory take great care to keep in good repair.    

Edvardo Barton, Illustrissimo Anglorum Reginae Oratori, Viro Praestantissimo, qui post reditum à bello Vngarico, quo cum invicto Turcarum Imperatore profectus fuerat, diem obiit, Pietatis ergô.  
Aetatis An. XXXV. Salutis vero anno 1597. XVIII. Cal. Jan.  
The Greeks, 
The Greeks living upon these Islands how maintained.  who live upon these Islands, get a good livelihood by Fishing, being free not only from the cohabitation, but from the visits of Turks, who, very fearful of storms and foul weather, hate the Sea, and seldom care to go thither for pleasure or curiosity, but when they collect the Haratch or Head-mony of the poor Christians.  
The Monastery situated upon the Thracian side of the Bosphorus, 
Afamous Monastery situated at Mabro Molo upon the Bosphorus.  at a place called Mabro Molo, or the black Rock, is of a mighty reputation among the Greeks of Constantinople and the neighbouring Villages, and frequented by them in great companies on the Festival of the Assumption of the H. Virgin, to whom it is dedicated. Between fifty and sixty years since, a certain Kaloir belonging to Bujukdere, a neighbouring Village upon the same side of the water, either by chance or curiosity, walking up and down among the overgrown bushes, at last lighted upon an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy Fountain, where was engraven the figure of the B. Virgin; which as soon as he had discovered to those of his own Nation and Religion, they grew satisfied of the truth of an old Tradition which passed current among them, that formerly there stood in that melancholic Recess a Church or Convent. Whereupon, with great expense and difficulty, they obtained leave to raise the present Building. The ground on which it stands belongs to the Mosch of the Emperor Bayazid in Constantinople, for which they pay a yearly rent of thirty Dollars. And to procure the protection and favour of the Bostange Bashi, or chief Gardener of the Grand Signior, a great Officer in the Seraglio, whose jurisdiction reaches to the mouth of the Black Sea, to whom they have recourse in case of any injury and oppression, they present him every month with ten Oaks of wax, (each containing between two and three pounds English,) with sheep and kids for the use of his family. The Patriarch once a year makes a visit to this Convent, and celebrates the Sacrament in their Chapel: for which honour they make him a Present of five hundred Asper's. Here are maintained about five and thirty Kaloirs, whereof only seven Priests, as the good man Macarius the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Superior acquainted me, when I was upon the place with him: from whom also, at the same time, I received this following Narrative. That in the year 1661. or 1662. (for I have forgot the exact year) the present Emperor Sultan Mahomet Chan, hunting not far from the Euxine, (to which kind of exercise he is very much addicted,) in the pursuit of his game, at last, wearied and tired, lighted to rest at a Fountain at some little distance from their Convent. Upon the news of which, they consulted, whether they should wait upon him with some poor Present or no: at last one of the pert Monks undertook it. Advancing toward the Emperor, having made his reverence after the custom of the Country, and making an excuse for the presumption he was guilty of, he presented him with a little Cheese and a basket of Cherries: than which latter nothing could have been more welcome to him, being thirsty and overheated with excessive riding, and who yet in such an extremity abhorred the least thought of Wine. After some little time he calls the poor Kaloir, and very calmly asked him, whether he would become a Musulman, out of design questionless to have preferred him. But he, no way wrought upon by this powerful temptation, continued speechless in his humble posture, with his eyes fixed upon the ground. The Emperor no way displeased with his behaviour, which he looked upon as a modest denial, Well, said he, I perceive you have a mind to continue as you are; and then bidding him look up, made a half circle with his hand, telling him, he gave the grounds lying about, which he thus marked out, to the Convent; and then commanded one of his favourite-Attendants to give the poor man thirty pieces of Gold.  
There are several 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Women, 
Women Professed.  which wear a Veil, but most of them Widows and old, and forced by poverty to take a Vow upon them; this way getting a tolerable subsistence from the Church, which they attend upon the Festival-days: and they are oftentimes employed in looking to the sick, and such like pious and charitable drudgeries. I was told of some few Convents of Virgins professed, and particularly of one in Scio: 
Anchorets'.  as also of Anchorets, living in desolate Hermitages upon herbs and water, and such like course far; but out of the sight of the world, and far from any company. But these matters not being within the compass of my own observation and knowledge, I choose rather to be silent, then venture to relate uncertain Stories and Hearsays.  
The present Greeks reckon up Seven Mysteries, 
Seven Mysteries or Sacraments.  which with them is another name for Sacrament: but this limited and set number, in the defence of which in the last Century they were very pertinacious, as they are now in this, was unknown to the Greek Church for above a thousand years after Christ, and was afterwards in all probability taken up in compliance with the Latins. Of these they admit only two, Baptism and the Supper of the Lord, as 
a Respons. 2. Patriarchae Jeremiae, pag. 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  generally necessary to Salvation, and as instituted by our B. Saviour: the rest, as delivered by the Church, and as founded in Scripture, and in the practice of the first Times. The word Mystery, formerly in a large sense applied, in the Writings of the Ancients, to any sacred or religious Rite or usage whatsoever, that, besides the bare outward act of Ceremony, may have some farther hidden meaning, (in which sense S. Paul calls Marriage (and the necessary adjuncts and consequences of it) a great Mystery, because it is a type and representation of the near relation which is between Christ and the Church, as he explains himself 5 Ephes. 32.) in aftertimes became appropriated to these Seven:  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Baptism.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Unguent of Chrism.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eucharist.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Penance.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Holy Orders.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matrimony.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oil with Prayer.  
Of all which I will discourse particularly in the same order as they are here mentioned.  
Although there be no time prescribed for the Baptism of Infants, 
Baptism.  yet they seldom either defer it beyond the eighth or tenth day, or hasten it before, unless in case of violent sickness, and for fear of sudden death. For they believe such an absolute necessity of this Sacrament, which they ground on those words of our Saviour, S. John 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God, as that they entertain hard and cruel thoughts of the state of Infants, which by some misfortune and casualty are deprived of it. 
In case of necessity Lay-people may baptise.  To prevent which mischief, and secure their fears, where there is a real and certain danger of imminent death, in the absence of a Priest, who is at all other times the only lawful Minister of this sacred Rite, it is allowed to Lay-people of either Sex, as it is expressly laid down in their public Confession of Faith, written in the vulgar Greek, and printed in the year 1662. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 118.  It is not lawful and proper for any one to baptise, but a lawful Priest, except in time of necessity: and then a Secular person, whether man or woman, may do it.  
At all other times the Infant, 
Baptism public and in the Church.  if well, is to be brought to Church: in the entrance of which toward the Narthex is the Font, 
Font, its several names.  usually large, and about a foot and a half deep, which they call by several names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Laver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pool, (alluding to that in Jerusalem mentioned in the 5. chap. of S. John, whose waters had a miraculous virtue in them of healing divers diseases; or to that other in Siloam, S. John 9 7. where the blind man by the command of Christ washed, and received his sight; the waters of Baptism having the same effect upon the mind by virtue of our B. Saviour's institution, as they had upon the body.)  
The Water made use of is usually consecrated for this purpose on the Feast of the Theophania, 
The Baptismal water when consecrated.  or Baptism of our Saviour, and that with great solemnity, after the celebration of the other blessed Sacrament: for which there is a peculiar office. This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the great Sanctification. But because a sufficient quantity of water for the whole year may not be blessed at that time, and (besides) what is reserved may be apt to putrefy, and so be unfit to be used, every month, or sooner, in greater Cities, they furnish themselves with more.  
In the Winter, 
The manner of Baptism.  that the tender body of the Infant may not suffer by cold, they for the most part warm the water, (perfumed with sweet herbs) upon which the Priest breathes, and makes a Cross, and then poureth Oil upon it in form of a Cross three times; with which having anointed the Child, and holding him upright with both his hands, and his face turned toward the East, he performs the mystical Rite with this form of words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Servant of God, such a one, is baptised in the name of the Father, and of the Son, and of the Holy Ghost, now and for ever. 
Threefold Immersion.  Amen. At the mention of each Person of the Trinity the Priest dips the Child under water: at which time 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Compater, seu Pater Spiritualis, qui infantem è lavacro suscipit.  the Godfather, if it be a Male-child, who is here always single, answers, Amen, in all thrice. 
c The 50. Canon of the Apostles, as that Collection is called, commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as it is there explained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which threefold Immersion they for the most part rigidly retain, according to the custom and practice of the first Ages; though they do not scruple to vary from it upon occasion, being content sometimes to pour water upon the face of the Infant three times, 
Though sometimes Pouring or Affusion.  in acknowledgement of the Mystery of the H. Trinity, in whose name the Infant is Christened. But whether the Sacramental Rite be either by Immersion or by Affusion, the effect of the Sacrament is the same, that is, 
d Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 117.  the washing away of Original sin derived from the first Parent of mankind, (which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) and an undoubted seal of eternal Life, the Baptised persons being regenerated and made members of the Body of Christ.  
The form of Baptism is always pronounced passively in the way of declaration, 
The form of words passive.  The Servant of God, such a one, he or sibe, is baptised, etc. not actively, I baptise thee. For which 
a in opusculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Venetiès A. C. 1600. p. 24. a.  Gabriel Archbishop of Philadelphia assigns these two poor reasons, or shifts rather: the one, that although our B. Saviour, at the institution of this Sacrament, used the active voice, when he said, Go teach all nations, baptising them in the name, etc. yet it is read passively in S. Mark, chap. 16. 16. He that believes and is baptised shall be saved: the other, that this way of expression savours more of modesty and humility; which he pretends to fetch from S. chrysostom. Whereas there is but little difference in the forms, and none in the sense: Such a one is baptised, that is, as he adds by way of explication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by me, being indeed the very same with, I baptise such an one. The zealous men of both Communions are certainly to blame, while they are so eager and fierce in defence of their own form, and use bitter and severe Invectives one against another for a matter of so small moment, as this variety of expression seems to be. But as to the latter words, in the name of the Father, and of the Son, and of the Holy Ghost, in which both agree, 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: 
The same water not used twice.  but if two or three Infants are to be baptised 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, 
Unguent of Chrism, or Chrismation.  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 compliment of it; according to the 48. Canon of the Council of Laodicea, which orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the baptised persons to be anointed with the heavenly Chrism. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 
Confirmation  of this one single Rite; and is therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unguent or Chrism, or jointly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the unguent of Chrism, and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Seal or Obsignation.  
This being practised only upon Infants newly baptised, 
In this no imposition of hands used.  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 mystical 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 irreconcilable; the Greeks, upon the reproaches made them by the Latins, that the Chrismation used by their Priests is unlawful, and a mere usurpation of Episcopal right and power, growing more and more obstinate: as may be seen from the encyclical 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, 
Anointing how made.  eyes, nostrils, 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: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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. 
a ibid.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 baptised person with holy Oil, 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 than the writings which bear the name of Dionysius Areopagita.  
Though this Oil be used by Presbyters in the performance of this Rite, 
This Oil only sanctified by the Patriarches and Bishops.  yet it is only blest and sanctified and made fit for use by the Patriarch or Bishops; as is expressly asserted by Gabriel Philadelphiensis, and in 
a pag. 121.  the catechetical Confession, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 247.  in the Bethleemitick Synod. This is done on Thursday in the Holy week. 
The composition of it.  They are wonderful 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 Oil: a Catalogue of all which Ingredients you may find in the Euchologion. This is afterward distributed and put into round bottles or vials, either glass or glazed over, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Alabasters, in allusion to the Alabaster box of ointment, which S. Mary Magdalen broke and poured upon our Saviour's head.  
When they deny the reiteration of this Rite, 
This Rite not reiterated, except in one particular case.  it is with an exception of one particular case: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 122.  for when Heretics or Apostates, sensible of their errors and impieties, are readmitted, after just proofs of a hearty and sincere repentance, into the bosom of the Church, they are confirmed again, after the same manner as when they were first Christened, 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 abovementioned. 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 Blood of our Lord, 
Eacharist most commonly expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 ministry 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the most solemn Rites of the Christian Worship.  
These Liturgick Books or Offices are only three: 
Their Liturgick Books.  for though there be Liturgies that go under the names of S. Peter, S. Mark, S. Matth. and S. James, etc. they, being confessedly spurious, are rejected by the Greeks, as well as by some of the sober Romanists. The pretended one of S. Peter was scarce heard of for fifteen hundred years and more: it is stuffed up with Intercessions and Prayers to the Virgin Mary, who is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and other Saints. Where is also the Ave Maria, the Gloria Patri, and other notorious and manifest proofs of its late invention, the Forger having contrived it to agree in many things with the Roman Canon of the Mass. S. Mark's Liturgy is equally supposititious, there being mention in it of the inferior Ecclesiastic Orders, of the Trisagion, of the Nicene Creed, of the title and appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deservedly given to the B. Virgin, of the Diptyches, and of the Imperial City of Constantinople, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the like signs of its novelty. If it be said, that these are only insertions and interpolations, but the body and contexture of the Liturgies may be justly referred to the Apostles as to their Authors; they cannot expect, either wisely or civilly, that this should be yielded to them merely upon the strength of their fancy, (for they have not the Authority of any ancient Writer to countenance it,) that every Apostle made a distinct Liturgy: for this does not suit with the simplicity of the celebration of it in the Apostles times, and in the second and third Century, according to the account we find of 
a V. Apolog. 2. versus finem.  it in Justin Martyr. More indeed may be said for the pretended Liturgy of S. James, as being mentioned in the 32. Canon of the Council in Trullo, and by 
b de Traditione Divinae Missae.  Proclus: but it was not received among them, as appears from Balsamon's first answer to Marcus Patriarch of Alexandria, and from Jeremias Patriarch of Constantinople, who lived in the last Century, in his answer 
c V. Respons. 1. pag. 98. 103.  to the Divines of Wittenberg. Nor could I ever learn, that it is at any time used by any of the Christians of the East; though 
a de Libris Ecclesiasticis Graecorum, pag. 16.  Allatius tells us it is one day in the year recited at Jerusalem, out of respect to the memory of S. James, the first Bishop of that City: that is, I suppose, on the twenty third day of October, which is the day of his Commemoration.  
The three Liturgies I was mentioning are those of S. Basil, 
Only three.  S. chrysostom, and S. Gregory Bishop of Rome, whom they distinguish from the rest of that name by the additional title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Dialogist, from the Books he wrote in that form and style. For he is commonly supposed to be the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Liturgia Praesanctificatorum; though, I think, it ought to be ascribed to Germanus Patriarch of Constantinople, as shall be proved elsewhere, his Junior by some hundreds of years. All of which, but especially the two first, (by the cunning contrivance of those who governed the Church, to advance the superstitious fancies of their Times, under a pretence of ancient Piety recommended by those holy men, whose names they have in great veneration,) seem horribly altered and corrupted from what they were anciently; as is demonstrable from those many and various interpolations, which plainly savour of Novelty; and from that great variety of manuscript copies, two of which scarce agree, unless in some of the most solemn Prayers.  
For the better establishment of decency and order in the Worship and Service of God, 
These Liturgies read at set times,  and for prevention of all confusion, there is a certain and fixed rule appointed to be observed everywhere in the reading of these Liturgies at set times, it not being left to the liberty and humour of any Priest to make use of which he thinks fit.  
The Liturgy of S. Basil is read only ten times in a year; 
and when.  that is, on the five Sundays of the great Lent, from Quadragesima to Palm-Sunday exclusively, on Thursday and Saturday in the Holy week, on the Eves of Christmas and Epiphany, and on the first day of January, which day is devoted to the memory of the great Saint.  
The Liturgy of S. chrysostom, which is more contracted than that of S. Basil, is recited on all other Sundays and Festivals, and other days, when they celebrate the Sacrament; 
a V. 52. Can. Synodi Trullanae.  except in Lent, at which time, except Saturdays and Sundays and the feast of the Annunciation, they use the Liturgy of the Praesanctificata. But of this I shall speak more distinctly hereafter.  
The Sacrament of the holy Eucharist is performed after this manner. 
The manner of consecrating the holy Sacrament.  The Priests and Deacons, having washed their hands, (by which Ceremony they design to show, with what Purity of Soul and Body they ought to approach these holy Mysteries,) carry the gifts of Bread and Wine presented by the people to the Altar of the Prothesis; by this oblation (which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) separating them from profane and common use.  
Which being pierced in several places, 
and cut into several parts.  is at last cut and divided from the rest into various Particles by a Knife, set apart for this purpose, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the holy Lance, alluding to the Lance which pierced our Saviour's side. With this Lance he makes a Cross upon the Seal, saying thrice, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in memory of our Lord God and Saviour Jesus Christ. Then he strikes his Lance upon the right side of it, and cuts it, saying, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He was led as a sheep to the slaughter: afterward upon the left, saying, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and as an innocent sheep before the shearer is dumb, so He opened not his mouth: then upon the upper part, saying, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His judgement was taken away in his humiliation; and upon the lower, saying, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  But who shall declare his generation? After this he lifts up the Bread, thus cut off, saying, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For his life is taken from the earth; and lays it in the Patin, saying, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Lamb of God, which takes away the sin of the world, is offered for the life and sin of the world. Then thrusting his Lance into it, he says, And one of the soldiers pierced his side with a lance, and straightway there issued forth blood and water: upon which the Deacon pours wine and water into the Chalice. This blessed Bread is only designed to be consecrated. Afterward the Priest, out of the same or another Loaf, (for it is indifferent, several being offered by the people for these purposes,) takes a small piece, saying, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In honour and memory of our most Blessed and glorious Lady, the Mother of God, the ever-Virgin Mary; by whose intercession receive, O Lord, this Sacrifice upon thy supercelestial Altar. Then he elevates the Particle, and lays it on the right side of the Holy Bread. Then he takes another piece, and so to the ninth; which are placed on the left side▪ all which he offers up in honour of S. John Baptist, the Apostles, S. Basil, Gregory the Divine, chrysostom, Athanastus, Cyrillus, Nicolas, and all holy Bishops; S. Stephen, George, Demetrius, Theodorus, and all holy Martyrs; S. Antony, Euthymius, Saba, Onuphrius, Athanasius of Mount Athos, and all holy Monks; holy Physicians, who cured gratis, Cosmus and Damianus, Cyrus, John, Panteleemenon, Hermolaus, Samson, Diomedes, Thallaleus, Tryphon, and the rest; S. Joachim and Anna; and of the Saint of the day, and all Saints; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the sake of whose prayers and supplications, O God, protect us: and in behalf of the Bishop of the place, and of the whole Hierarchy, of Benefactors, and Friends, and Relations, living and dead, (here he names the persons whom he is desired particularly to commemorate) 
b— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the merciful God would indulge them pardon. Then he puts a little silver instrument upon them, that the Cover may not touch the Particles, (which are put in three rows,) and so disorder them, it being made of two short arches crossing each other in the figure of a star, hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeating these words, 
a S. Matth. 2.  And the star came and stood over where the young child was. And then they cover the Patin and the Chalice distinctly with linen or silk, saying at the first, The Lord is King, and hath put on glorious apparel, etc. and at the second, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  Thy power, O Christ, hath obscured the heavens, and the earth is full of thy glory now and for ever: and afterward both together with a larger covering or veil, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  O our God, hide us under the shadow of thy wings now and for ever. Amen.  
All which, that is, both Bread and Wine, 
The Oblation of Bread and Wine how blessed.  making the Oblation, are blessed soon after 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  by this solemn Prayer, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O God, our God, who hast sent our Lord and God, Jesus Christ, our Saviour and Redeemer, (who does bless us and sanctify us) to be the heavenly Bread and nourishment of all the world; do thou bless this Oblation, and receive it upon thy supercelestial Altar. Remember, O gracious and merciful God, those who offer it, and those for whom it is offered, and preserve us blameless in the celebration of thy Divine Mysteries: (this being said by the Priest in a soft and still voice, as it were to himself, he afterwards says aloud) For thy most venerable and glorious Name of Father, Son, and Holy Ghost, is sanctified and glorified now and for ever. Amen.  
This Prayer of Benediction being pronounced, 
The first or dat Procession.  the Elements, though barely blest and yet unconsecrated, become 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  venerable and divine Gifts or Oblations, as they speak. The Deacon having received the book of the Gospel from the hands of the Priest, holding it on high, that the people may the better see it, goes out at the North-door of the Chancel, the inferior Officers carrying Tapers before him, and is followed by the Priest: and so having made a short Procession in the Body of the Church, they enter into the Chancel at the middle door, and deposit the Gospel upon the middle Altar, where the Consecration is always made. (This they call 
a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the first and lesser Introitus or Entrance.) Then the Priest says this Prayer secretly. O Omnipotent Lord God, who only art holy, who receivest the sacrifice of praise from those who call upon thee with their whole heart, receive our Prayer, who are Sinners, and bring us to thy holy Altar, and make us fit to offer up to thee Gifts and spiritual Sacrifices for our Sins, and the Trespasses of the people: and grant that we may find favour before thee, and that our Sacrifice may be acceptable unto thee, and that the good Spirit of thy grace may dwell in us, and in these Gifts thus offered, and in all thy People. Next, the Choir sings the Hymn, which begins, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Come let us adore and fall down before Christ: save us, thou Son of God, etc. and the other short Hymn, (which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which may be rendered declaratively, God is holy, he is holy and, etc.  Holy God, holy and powerful, holy and immortal, have mercy upon us. Glory be to the Father, and to the Son, and, etc. Which being ended, the Deacons read the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epistle and Gospel appointed for the day. So far, in ancient times, when the Discipline of the Church flourished and was kept up in its perfection and vigour, the Catechumeni were admitted to be present in their proper place, (this being the Missa Catechumenorum,) and then were dismissed with a peculiar Prayer, the Deacon crying aloud and making proclamation, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Whosoever of you are Catechumeni, depart; (and this was repeated thrice) let none of the Catechumeni stay: you who are of the number of the faithful or complete Christians, stay. Let us more and more call upon God in peace.  
Then the Priest says several private Prayers to himself: 
The second or great Procession.  after which he, advancing towards the Altar of Prothesis, takes off the Chalice, which he holds in his hand covered, and is attended by the Deacon carrying the Patin, in which is the holy Bread, that is to be consecrated, upon his head, and that covered too with a piece of silk, that it may not be seen; and by the other inferior Ministers, going before in order with the Lance, the Sponge wherewith they wipe the Dish and the Chalice, gilt Crosses, Incense, Pots, Tapers, and little Bells, and the like. They all pass out at the little North-door, and proceed slowly into the Nave or Area of the Church, about which they take a compass: the Choir in the mean while singing the Hymn which they call Cherubicus. The people during this Procession show all imaginable reverence, bowing their heads, bending their knees, and sometimes prostrating themselves upon the pavement, and kissing the hem of the Priest's Stole, as he passes by, besides crossing themselves continually during this pomp, and repeating these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Remember me, O Lord, in thy Kingdom; the Priests and Deacons interceding for themselves and the people in this form, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Lord God be mindful of us all in his Kingdom now and for ever. Then they enter in at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or middle Door, and place the Elements upon the Altar directly opposite to it, in order to their consecration. This Procession they call 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the second or great Introitus or Entrance or access to the Altar.  
This seems to be, 
The undue veneration shown by the Greeks herein.  and really is, as they order the matter, the most solemn part of the Grecian Worship, and at which they express the greatest devotion, if we may judge of it by these outward and visible signs. A practice that really gives great offence, and is wholly unjustifiable, notwithstanding all the little and trifling excuses and pretensions made by 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simeon Thessalonicensis and Gabriel Severus in favour of it: as, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any Adoration and Respect in general; and that the Elements, by their being blest and separated from common use, are already sanctified and dedicated to God, and so 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are in a readiness and disposition to be consecrated and made the Body and Blood 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 shown to the people, the Reverence is not half so great; only a little bowing of the body, which is soon over. But the miscarriage seemed to me, when I was present, so gross and scandalous, as that it needs no other confutation than the bare relating.  
When the Priest consecrates, 
The Consecration.  the Door of the Bema or Chancel is shut up, or at least the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, januae adyti velum: quandoque scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed malé; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim in sequioribus Graeciae seculis pro velo ponebatur: antiquitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this latter also signifies the Altar-cloath, in whose four corners the names of the four Evangelists are embroidered. Vid. Symeonem Thessaly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 215. in Eucholog.  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 Latin 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 Choir 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 merciful 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 broke 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 Blood of the New Testament, which is shed for you and for many for the remission of sins.  
Afterwards he says secretly, Mindful 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 Choir 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, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  O Lord, who sentest thy most Holy Spirit upon the Apostles at the third hour, do not, O merciful 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, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Make this Bread the precious Body of thy Christ; and then, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Make that which is in this Cup the precious Blood of thy Christ; (laying both his hands upon them;) 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  changing them by thy Holy Spirit: and soon after, that this Sacrament 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc.  may be to those who partake of them for the health and sobriety of the Soul, the remission of Sins, the fullness of the Kingdom of heaven, and assurance in thee, and not for our sin and condemnation. Then it follows, 
The Commemoration of living and dead.  We offer also this rational service for those who rest in Faith, for our Ancestors, Forefathers, Patriarches, Prophets, Apostles, Preachers, Evangelists, Martyrs, Confessors, 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, etc. 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, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the Liturgy of S. James.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ in Biblioth. Patr. edit. Paris. pag. 9, 11, 17. of S. Mark, pag. 34, 35. and of Gregorius Dialogus, p. 129.  whence all grief and sighing are banished; 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 Catholic and Apostolic 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, etc. Several other Prayers and Responses follow, together with the Lord's Prayer.  
The Priest comes to the middle door of the Chancel, 
Elevation.  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, 
a They mix Water with the Wine before the Consecration at the Prothesis, and then again after Consecration, as is plain from the Liturgy of S. chrysostom. See also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euchol. pag. 190.  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, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The precious and holy Blood of our Lord and Saviour Jesus Christ is given to thee for the remission of sins and everlasting life. This tenor 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, etc. sometimes, Thou receivest the precious and holy Body of our Lord, etc.  
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; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Come hither, in the fear of God, with Faith and Charity. He than 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, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The precious and holy Body and Blood 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 Blood of, etc.  
Thus the people communicate in both kinds; 
The Sacrament 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 blood, 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, 
Of their mutual ask Forgiveness, before they communicate.  and certainly in itself 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 blessed Bread distributed afterward among the people.  the Priest distributes promiscuously to such as are present the blessed Bread unconsecrated. (For only 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 than any Physic. 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 what moment of time the Consecration is made.  in which the Symbols become and are made the Body and Blood of Christ, 'tis 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, whatever 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 add Benediction and Prayers, in which they do explicitly 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 Blood of thy Christ; then with his hand lift up, and held over them, changing them by the Holy Spirit. These are the formal words of the Liturgies of S. chrysostom 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 expressly in the short prayers which precede, which are confessedly ancient, and free from any interpolation. Thus in their 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Confession of Faith, 'tis 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, etc. For after these words there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this change I am next to speak.  
'Tis most certain, 
Of the change made after Consecration, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 only remaining, was not admitted in the Greek Church till of late years: 
But this doctrine altogether new;  there being nothing in their Liturgies tending that way; only that a Change is made, and that the Elements after consecration become the Body and Blood 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 Blood of Christ, is clear, not only because at the same time they are acknowledged, in the Liturgy of S. Basil, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, antitypes and representations of his holy Body and Blood; but because the person baptised is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to be changed; and so of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eucholog. pag. 350. And so in the Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repeat the same words, pag. 449. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— pag. 353.  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 
(b) Vid. Euchol. p. 354.  Oil 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 Blood 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, 
and the word wholly new too.  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 subtleties of the Latin Schoolmen, 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 Germane Divines, says only thus much, that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Respons. 1. ad Theologos Wittenberg. p. 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Respons. 2. pag. 240.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid.  the Catholic Church believes, that after the Consecration the Bread is changed into the very Body of Christ, and the Wine into his very Blood, 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 public and authentic Writings of the Church, for several years after. For the two Synods that were held at Constantinople, on purpose to condemn and anathematise the Confession of Faith published by that great man Cyrillus Lucaris, Patriarch of that See, the one under his immediate Successor 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 only declaring, 
a Vid. Synod. primam pag. 76. 80. & Synod. 2. pag. 129. edit. una cum Confession Cyrilli, pag. 145.  that the Elements by the blessing of the Priest, and the descent of the Holy Spirit upon them, became the true Body and Blood 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 Patriarches and several Metropolitans, though not published till the year 1662. wherein, together with this new word, they established the doctrine of Transubstantiation. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 124.  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 Blood: the Species, which appear, only 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 ingrateful Successor 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 dismal as his Predecessours, he being banished to Tunis, and there by order of the Port strangled) and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latinizing Bishops should renounce the Faith of their Ancestors, 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 Tenants of the Roman Church, shall appear hereafter. The Romanists are now aware, that there is no hope and likelihood of reconciling Greece by blustering 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 Turkey, 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 heedlessly take it upon trust with an implicit 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. 'Tis 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: 
They 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 forbade 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 
a Vid. Allat. de Libris Ecclesiasticis Graecor. pag. ●20.  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 Relics, in the Chapel belonging to the Emperor's palace in Constantinople, at what time that City was taken by the Latins.  
While they urge the necessity of using Leavened bread in the Sacrament with an intemperate (not to say, an unreasonable) zeal against the Latins, (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 itself a matter of small moment, and mere indifference, and no way essential to the Sacrament,) the Schism, upon the heat and contest arising hence several Centuries of years before the overthrow of the Greek Empire, grew wider and wider, and at last became irreconcilable, being fomented in the following Ages by the ambition of the great ecclesiastics of both parties, who upbraided each other with prevaricating, and departing from the mind and will of Christ herein.  
The Sacramental Bread is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clean or pure; 
The Sacramental bread pure, and by whom made.  which purity does not so much refer to the fineness of the corn, as to the manner of its being kneaded and baked, either by Men legally pure, or else by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Old women professed, or the Wives of married Priests, not otherwise unqualified: the former being supposed upon the account of their Vow, the other of their relation, to be of more than ordinary Sanctity.  
They celebrate the Holy Sacrament on the same day but once upon the same Altar, 
The Sacrament celebrated but once the same day upon the same Altar: and anciently but one Altar in a Church.  which is always the middlemost of the three; or where there are only two, on that which is opposite to the middle Door; and never upon the Prothesis. Anciently there was 
a See S. Ignat. epist. ad Philadelph. pag. 40. edit. Voss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et in epist. ad Magnesianos, pag. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  only a single Altar in each Church: (as one High Priest and Mediator, the Lord Jesus Christ, who by his own blood entered in once into the Holy place:) as appears, not only from the order and disposition of their Fabric; Antiquity being wholly unacquainted with Side-Altars, (wherewith the Churches under the Papacy are crowded, for the sake of that great number of Masses, daily sung, as they pretend, for the relief of poor Souls in Purgatory;) but from the sacred use to which it was appropriated, (for, for some hundreds of years, the Sacrament was not celebrated twice the same day,) as is evident from the eloquent Panegyric of Paulinus Bishop of Tyre, concerning the structure of Churches, preserved by Eusebius, in the tenth book and fourth chapter of his Ecclesiastical History.  
In the great Churches the Priest celebrates the Sacrament upon the solemn Festivals and upon Sundays, 
The Sacrament celebrated often, and when; and  and at other times upon occasion, when he is hired either to pray for the Soul of any dead person, or for success in a journey, or the like.  
Sometimes they go to ruined places without their Towns or in the Fields, 
in ruined places, where formerly Churches were seated.  where formerly were Churches, or near a holy Fountain. A Table there placed in stead of an Altar is covered with 
a sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De horum consecratione vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euchologio.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consecrated clothes, without which they cannot consecrate in unhallowed places. At these times I have observed persons troubled with Agues, and other feverish distempers, laid at some distance from the Altar with their faces toward it, hoping, by the merit of the Blessed Sacrament, and the prayers of the Priest officiating, to be restored to their health.  
The Laics are obliged to receive the Blessed Sacrament four times a year. 
People obliged to receive the Sacrament four times a year.  With which law of their Church they most readily comply, none omitting it, especially at Christmas or Easter, unless hindered by a real and urgent necessity. In order to their better Preparation, the preceding Fasts are appointed and observed.  
It is not allowed, 
The Priest does not consecrate till after daylight.  that the Priest begin the service of Consecration till after morning: the usual time being about the third hour of the day; which is not without a design: the Priest using this short form of Prayer, O Lord, who sentest thy most Holy Spirit upon the Apostles at the third hour, O merciful God, take not thy Holy Spirit from us. But at the Festival of Easter their piety is early▪ this Service being usually performed before the Sun-rise, after the example of S. Mary Magdalen and the other devout women, who came with their ointment to the Sepulchre, where Christ had been entombed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as it began to dawn toward the first day of the week, S. Matth. chap. 28. v. 1. or, as S. Luke expresses it, chap. 24. v. 1. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on the first day of the week very early in the morning.  
In the time of the Great Lent, 
In Lent the Sacrament is not celebrated till the afternoon.  except on Saturdays, Sundays, and the Feast of the Annunciation, the Sacrament is not celebrated till in the middle of the afternoon. But of this more at large hereafter.  
The Greeks communicate fasting, 
The Greeks communicate fasting.  looking upon it as a thing very unlawful and scandalous to taste a drop of wine, or eat the least bit of bread, for several hours before they receive; so that 'tis oftentimes to be admired, with what great courage and obstinacy they do as it were violence to themselves, and get the mastery over their natural passions and inclinations.  
When they receive the Sacrament, 
Their Posture at receiving.  they do not kneel, but only incline their body; at which moment they are taught to exercise an act of Faith after this manner: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I confess and acknowledge, that thou art Jesus Christ, the Son of the living God, who camest into the world to save sinners, of whom I am chief. Which form, were it as ancient as the times of S. chrysostom, which will never be proved, cannot justly be urged by the Patrons and Asserters of Transubstantiation, in favour of their opinion; because the words are, most probably, referred, not to the Elements, which they are just about to receive, but to our B. Saviour, God and Man, in Heaven, whom the sacred Elements not only truly and really represent, but also exhibit.  
The People are obliged by the law of the Church to confess to a Priest rightfully and lawfully constituted, 
The People obliged to Confession, before they communicate.  before they communicate: But the Confessors (whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual men) do not require and exact of their Penitents a rigid, anxious, or particular confession of their Sins, but have regard to modesty, and an ill memory, that may not retain every circumstance of fact; and are not over-difficult in granting their Absolutions. What remains to be farther said about Confession, may be seen in its proper place.  
The Priest too is obliged, 
The Priest himself obliged also.  by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Order prefixed to the Liturgy which bears the name of S. chrysostom, to confess, before he goes to consecrate. But I am apt to fear, that this piece of Church-discipline is not kept up among them, and that Priests and people, notwithstanding the obligation, are not very strict and zealous in the practice of it, unless in the case of heinous Crimes which wast the Conscience, it being oftentimes intermitted. This is the fault of the Persons: and as to the practice itself, the Church of England does no way disallow it, but rather recommend it to those of her Communion, in the Office of the Holy Sacrament; provided it be done after a due manner, and that the Consciences of the people be not burdened with unjust scruples, as if the whole benefit of the Sacrament would be lost, and the Confession itself rendered ineffectual, except they disburden and lay open the secretest thoughts of their heart, and reveal the minutest punctilio and circumstance of their guilt.  
They give the Eucharist in both kinds to little Children of one or two years of age, 
They communicate Children in both kinds.  sometimes to newborn Infants, that is, after they have been Christened, in case of imminent danger of death; grounding their belief of an absolute necessity of this Sacrament also upon the words of our B. Saviour, S. John ch. 6. v. 53. Verily, verily I say unto you, Except you eat the flesh of the Son of man, and drink his blood, you have no life in you. If it be objected against them, that these words are not to be understood of a Sacramental manducation, and that the custom which they retain seems to be so far from being necessary, that it is scarce proper and justifiable, Children not possibly having any actual Faith or understanding of these Mysteries; they will appeal, for their justification, to the universal practice of the Church in the Primitive times for several Ages, wherein the communicating of Infants was looked upon as a necessary and essential point of the Christian Religion.  
That there may be a provision made at all times for the necessities of Sick and Dying persons, 
They reserve the Sacrament for the use of sick persons.  that they may not depart out of this world without the comfort and support of this heavenly Viaticum, they take care that a sufficient quantity of Bread be consecrated for this purpose on the Thursday of the Holy week; which being broken into little Particles, and sufficiently tinged and moistened in the consecrated Wine, they take out of the Chalice, and dry them in a small dish, put under a pan of coals, and then put them into a Pix or Box to be reserved. This 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Box, whether of silver or wood, is put up into a silken case, the better to defend what is enclosed from cobwebs or any thing that may defile it, and is hung up usually behind the Altar against the wall, with a Lamp or two for the most part burning before it. Upon occasion the Priest, taking out one or more of the Margaritae, carries them to the houses of such as are sick, who desire to communicate; but they are first dipped and moistened in common Wine: which is done upon a double account; either, that by this vehicle the little Particles may the better pass into the stomach; or else, that the Particles of the consecrated Wine, which were dried up and condensed by the heat of the fire, may this way be excited.  
I hope it will not be unacceptable to the pious Reader, 
A digression about the original of this custom.  if I make a little Digression, and show the antiquity and original of this practice.  
So great was the Faith and Zeal and Piety of the first Christians, that they, in all probability, every day received the Blessed Sacrament, which evidently set forth before their eyes Christ crucified in the chiefest and most remarkable passages and circumstances of his Death. 
a Acts 2. v. 42, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Apostles Creed, perchance ought thus to be understood, for the participation of the Sacraments, and other holy things of God, as they lie in common to all Saints, in the language of the New Testament, that is, Christians; who have herein a Communion one with another.  They continued steadfastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (diligent and assiduous) in the Apostles doctrine, and in communication, perchance of the several gifts of Bread and Wine, among other things, especially for the uses of the Sacrament, and the Agapae or Love-feasts, which followed, and in breaking of bread, and prayer, that is, in receiving the Sacrament, and in joint and public devotion. This was done partly out of the great love and affection which they bore to our B. Lord and Saviour, who shed his dearest Heartblood for us; and partly out of obedience to his blessed will, who therefore was pleased to institute and command it, that it might be a perpetual Memorial of his precious Death, until his coming again; (for they did not think it a mere matter of indifferency, whether they received the Sacrament or no, as many in this degenerous Age are apt to deceive and flatter themselves;) and partly out of a deep sense they had of the many Benefits flowing from a worthy Participation of it. For being convinced by the most satisfactory way of proof, experience, that the Sacrament was a most effectual instrument of conveying Grace into their Souls, that hereby they were strengthened in Grace and Virtue, that hereby they held a close Communion with Christ, and became one with him, and were fulfilled with the Divine Grace and heavenly Benediction, and, lastly, were more and more confirmed and encouraged to undergo all the troubles and torments either of life or death for his Name; they were frequent and assiduous in their approaches to the Altar. At that time it was made death by the law for the Christians to have their Religious meetings; an horrible Persecution raged everywhere throughout the Empire; they were dragged before Tribunals, and sentenced to be burned, or crucified, or tormented worse. All this they beheld with their eyes, without shedding a tear, without a sigh, without regret and trouble of mind; rejoicing greatly, that they were counted worthy to suffer reproach and death itself for the Name of Christ, and that they were thus made conformable to the image of their Saviour, and partakers of his Sufferings. It was altogether uncertain whether their lives were not to end before the day: they therefore daily contemplated Christ in the holy Elements: this inspired them with new courage, and their zeal became more ardent and vigorous than the flames that consumed them. They were indeed oftentimes prevented by the malicious industry of their Idolatrous enemies, and pursued to the very Grotta's and Caves, and continually hunted out by the Heathen Officers, from whose violence nothing could be safe, and thus deprived of these happy opportunities. In such perplexity of affairs what was to be done? They would joyfully lay down their lives for Christ, so that they might but first receive Christ in the Sacrament. Hereupon it was permitted them to carry away with them some part of the consecrated Bread, and reserve it either about them or in their houses, that if they were discovered, and seized upon, and hurried before a Judge, and immediately sentenced, and dragged to execution, they might have wherewithal to comfort and strengthen them in their last Agonies. This was afterward indulged to Hermit's, who had retired to the Woods or Mountains, and other solitary places scarce accessible, to enjoy themselves and their Devotion without the least molestation from company. With which kind of life frequent journeyings to Cities and places of resort did no way suit and comport. Very few of them being dignified with the Priesthood, it seemed very hard and severe, that they should be deprived of so comfortable a repast as the Body of Christ is, in their recesses and solitudes. A mass of consecrated Bread was either sent to them accordingly; or else, when they thought fit to come and converse with the World for a few hours, they carried it away with them upon their quick and speedy return. When this custom of reserving the Sacramental Bread in private hands began, it cannot, I suppose, be exactly stated: it is most probable, that it might be about the beginning of the Third Century. But however this is certain; that there being not only just suspicion, but just and full proof, that the Holy Bread which was reserved was abused to very evil purposes, it was forbid by the Council held at Saragosa, the chief City of the Province of Tarragona in Spain, in the year of our Lord 381, Canon the third, that any should presume to carry any of the Holy Bread away with him. Upon the same reason, several pieces of the consecrated Bread were reserved and kept by the Priests, to distribute among Sick people, and especially to Lapsed persons, (who, through humane frailty, had been guilty of some sinful compliance in the times of Persecution, and ipso facto were deprived, in the way of penance and humiliation, of the Sacrament, till the hour of death,) who possibly otherwise could not have gone out of the world with peace and comfort. A famous instance of this we have in 
a Vid. Eusebii Histor. Eccles. lib. 6. cap. 44.  a Letter of Dionysius Bishop of Alexandria to Fabius' Bishop of Antioch concerning Serapion, who had miscarried under Decius. He, being in these circumstances, and at the point of death, in the nighttime was in great disorder and trouble of mind for want of a Priest to absolve him, and give him the Communion: whereupon a Messenger was sent immediately to fetch the Priest to administer comfort to the dying Penitent. But the Priest happened to be sick himself. He, following the orders and direction of his Bishop, the Relater of this story, in such like cases, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the dying persons might not despair, but depart with good hope of their Salvation, gave 
a S. Basil, in his Liturgy, calls the Sacramental bread distributed to the Communicants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a little piece of the Sacramental bread, to the youth, commanding him to dip it in water, and convey it into the mouth of the poor old man, who was just upon the point of yielding up his Soul into the hands of God. This shows us, that they had such an high esteem and reverence of the Sacrament in ancient times, as to judge it almost absolutely necessary in articulo mortis: which was the effect of their great Piety, which deserves the highest commendation and encouragement.  
I cannot here forbear my wonder at the odd fancies of a late learned Writer concerning the Blessed Sacrament, 
A just Censure on a little posthumous Piece of Mr. J. H.  in which, as in many other arguments of Religion, he chose to be singular, presuming too much upon the strength and nimbleness of his wit, to make out plausibly any Paradox, he, to run counter to the Times, unluckily pitched upon. And I think the Publisher of these Posthumous Remains was not aware of the ill effects that such Notions, whereby the Blessed Sacrament is so horribly slighted, may produce, to the cooling those ardours of Devotion and zeal, which all truly devout persons have to this Holy Institution of our Saviour. No person certainly whatever can receive the Symbols of our Blessed Saviour's Passion and Death too often, so he come with that due preparation of mind which these pure and tremendous Mysteries require: and the time of one's last Sickness especially is very proper. Our Church, indeed, has declared, that a frequent and conscientious use of the Sacrament in the time of Health is sufficient; and that such devout and religious persons, in case of sudden Sickness, have less cause to be disquieted for the lack of the same. Our Salvation does not necessarily depend upon, nor is restrained to an external and oral Communion; whether there be or be not an opportunity, God accepts the will and desire of a contrite and devout heart, in stead of this commemorative Sacrifice. Nor do we attribute so much efficacy to the Sacramental Sign, as to the internal Grace, for fear we should detract from the perfection of the Sacrifice of the real and natural Body of our Saviour, once offered upon the Cross, of which this is a Type and a Representation, though not only so. I urge it no farther, but that it is very convenient for sick persons, when they foresee that their Sickness may prove mortal, to receive; and undoubtedly they would find the great benefit of it. I put an end to this Digression, with reference to the present practice of the Greek and Roman Churches, as to the Reservation of the Blessed Sacrament; that the reason which held formerly, has ceased long since. For there are Priests enough at hand, even in Greece itself, to consecrate the Sacrament in the presence of the sick man, if he desires to communicate; and this may be done (I mean, as to what is only necessary and essential, the Ceremonies being omitted, which are used at the public Communion in the Church, where a greater regard is had to splendour and decorum) with less trouble, and sooner, than taking the Sacramental Bread out of the Ciborium, and carrying it in Procession to the houses of dying persons.  
The ten Particles, 
About the ten Particles.  which are placed in the Patin with the Holy Bread, become sanctified relatively and in a way of participation, as 
a in tractatulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gabriel Philadelphiensis speaks, because they are blessed at the same time with the Holy Bread that is to be consecrated just after the great Offertory. The Priest is to take care, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he does not give one of these Particles, through a mistake, to any of the Communicants in stead of a consecrated one; as the same Author does advise. Whence it follows, 
c Among these Arcudius lib. 3. cap. 10. etc. and C●●d. Bona de rebus Liturg. l. 1. c. 1. p. 311.  that those who assert so many Hosts to be offered up as there are Particles, are mistaken; for 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they are only close joined to the Body and Blood of our Lord, and are not consecrated, but are reckoned to be of the same nature with the unconsecrated blessed Bread.  
After the celebration of the Sacrament, 
About the Colyba or boiled Wheat.  upon great Festivals, there is usually an entertainment for the people then present in the Church, which is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the oblation of the Colyba, that is, a heap of boiled Wheat and Pulse, Raisins, Nuts, Almonds, and the like. For the Priest, having a Charger full of this confused mass, goes about the Church, and distributes more or less of it to the men, women, and children, that are in his way; which they receive very readily and gratefully, kissing either his hand or vest. 
a The original of boiled Wheat they derive from the times of the Apostate Emperor Julian, who had caused the bread, flesh, and fruit exposed to sale in the market, to be polluted with the blood and steams of the Idoll-sacrifices. The Bishop being warned of this from God, by the appearing of S. Theodore, who had been martyred under Maximine, commanded the people, lest they should be polluted by this unlawful food, to satisfy their hunger this way. Thus the story is related by Nicephorus Callistus in his Church-history, l. 10. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
By this Ceremony they pretend to 
b Vid. peculiar opusculum Gabrielis Archiepiscopi Philadelphiensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make out their belief of the general Resurrection of the dead at the last day, 
The pretended reason of it.  of which they suppose this to be a symbol; deriving the occasion of it from the words of our B. Saviour, S. John 12. 24. Verily, verily I say unto you, Except a corn of wheat fall into the ground, and die, it abideth alone; but if it dies, it bringeth forth much fruit: and of S. Paul, 1 Cor. 15. 36, 37, 38. Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body which shall be, but bare grain, it may chance of wheat, or of some other grain. But God giveth it a body, as it hath pleased him, and to every seed his own body. Nothing indeed does represent more clearly to the eye, or render more probable to our belief, the great mystery of the Resurrection of the body, than the stupendous raising and growth of seeds of Corn, hid and buried in the furrows, into ●ull ears. Gabriel Philadelphiensis finds a Mystery in the addition and mixture of the other things, without any other ground than that of his own tri●ling fancy: for they are only added as sauces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to the Wheat, to make it more grateful to the palate, and more easily digestible in the stomach. But 'tis certain that these things are offered in honour of particular Saints upon their Festival-days, and 
a In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Euchol. p. 658.  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, 
No consecration in Lent but on Saturdays, Sundays, and the Feast of the Annunciation.  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 only 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 do 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 Ecclesiastic or sacred Order, 
Holy Order.  the Greeks comprehend the inferior as well as superior Ministers, which any way soever may belong to the Church. In the whole they reckon up seven, which are,  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Sexton, 
Sexton.  whose office is to light the Lamps, keep the Church clean, and do any such like mean work.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Balsamonem in quartum canonem Synodi Trullanae.  The Reader, 
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.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Quire-man, 
Quire-man.  whose office is to sing the Prayers and Hymns, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Preceptor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Canonarcha. I have observed a little Boy sometimes passing from one side of the Choir to the other, and repeating several versicles, which they chant after their poor way. For their vocal Music is very rude and harsh, without any art or gracefulness.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Sub-deacon, who takes care of the Utensils of the Altar, 
Sub-deacon.  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 superior Orders, 
Deacon, Priest and Bishop.  Deacons, Priests, and Bishops, I have discoursed already. I will only observe, 
Office of a Priest, in what it consists.  that the office of a Priest, according to the 
b See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ p. 129.  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, 
Imposition of hands always used in the conferring these three last Orders.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 130.  that the person ordained have no lameness or other defect in his body, whereby he may be made less fit and capable to do the duty belonging to his Order and Office. And this is always done by Imposition of the hand of the Bishop, according to the Canonical 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, 
Penance.  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 Father's Counsels and Absolutions.  
In order to which 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 132.  they make oral Confession necessary: 
Confession.  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 
a Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 109.  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 only confess in Lent. But for such as have advanced in Piety, they expect from them a monthly Confession. Every Priest is not a Confessor, nor indeed can be without the licence of the Bishop, who usually chooses 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 juggle 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, 
Absolution.  or some way or other satisfied, the Priest absolves the Penitent after this manner; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Grace of the All-holy Spirit by my Meanness, that is, by the mediation of my Ministry, 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. 
b Cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 confessed, it runs thus; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thou, O Lord, remit, pardon and forgive the Sins committed by thy Servants: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again; Be pleased to absolve thy Servants according to thy word: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again; Do thou pardon, as being our good and gracious God: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again; Our Lord and Saviour Jesus Christ pardon all these Sins which thou hast confessed before him to my Meanness, and those which thou hast forgotten: 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again; Thou, O Lord, pardon this thy Servant all those Sins which he hath committed, by me thy poor unworthy Servant, and be reconciled to him, and unite him to thy Holy Church: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again; God pardon thee by me, who am a Sinner, that is, by my Ministry: and sometimes very briefly in the vulgar language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be thou pardoned, or absolved. Out of this great variety, it is most clear and evident, that the sentence of Absolution is not pronounced by the Priest, who is the only Minister of this sacred Rite, in his own proper person, much less judicially; but only in the way of supplication or deprecation. So that we may here justly conclude this form, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  My Meanness absolves thee, or the other, which is more plain and express, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I absolve thee from all the Sins which thou hast confessed before God and before my unworthiness, or 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the third, I pardon all thy Sins, to be upstart and novel, and borrowed from the Latins, whom they love to imitate in most things.  
This authority of the Church in inflicting and relaxing Censures is generally esteemed sacred, 
The good effect of Church-censures among them.  venerable and divine, and consequently of great efficacy, and does very much conduce, as I have intimated before, to the preservation of the Christian Religion among them. For fear of these Censures, they are not only affrighted from the commission of those Sins which would bring a scandal upon their holy Profession, (this argument prevailing more with slavish and degenerous minds, than considerations of modesty, or the loveliness and agreeableness of Virtue to humane nature,) but from running to the Turkish Judges for justice. For they look upon the person to be in a most desperate condition, and as undone for ever in the other world, who dies unabsolved from the sentence of Excommunication, that was canonically passed upon him. Such great power has the dread and reverence of Ecclesiastical Authority over this querulous and contentious people.  
If any person happen to die before the Excommunication be taken off, the general belief is, that his body feels the sad effects of it in the grave, and quickly becomes black, the blood no way clotted or dried up notwithstanding its stagnation, and all the parts remaining entire in their natural posture without the least alteration; and this for ten or twelve months after, or longer; except that the skin hardens, and swells like a drum; (whence the person is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and that this is caused by the Devil's entering into it. Stories pass current among them of the walking of their 
a which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à f●etore, qualis è limo putrescente in fossa oriri solet, sic dictas.  Ghosts, especially in the nighttime, not only in the Churchyards, but in the Streets, and knocking at the doors of the houses, and calling them by their names. The Greeks are so timorous and superstitious herein, that they will not answer any one in the dark at the first call, though they know his voice never so well, for fear it should be this Spirit; for than they look upon themselves as dead men, and fall into an irrecoverable melancholy. This opinion is so rooted in their minds, that there is no persuading them to the contrary: They will tell you of matter of fact, how several graves have been opened, and the bodies found undissolved: though I could not hear of the success of the experiment, notwithstanding my diligent enquiry. But I found the Priests equally credulous, not so much out of design to keep the poor people in awe of the Church-censures, as out of weakness, being led away with the same popular error. The Bishops 
a Thus Metrophanes, Patriarch of Constantinople, menaces the Christians of Candia, unless they ceased from molesting the Jews of that Island, that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Turco-Graecia pag. 281.  accordingly in their Briefs, when they forbid any thing to be done, threaten the transgressors, that they shall be separated from God and cursed, and deprived of the use and benefit of the Sacrament, and after death their bodies shall swell and be undissolved. And this latter is inserted in the sentence of Excommunication, to add to the horror and terror of it. At 
b See an instance of this at large in the History of the Patriarches of Constantinople, since the taking of that City by the Turks, written in vulgar Greek by Manuel Malaxus, in the Life of Maximus, in Turcograec. p. 133, etc. also the Historia Politica of Constantinople, in the same Volume, p. 27, 28. Vide etiam Christophor. Angelum in Enchiridio.  the same time they will tell you, that as soon as the Dead person has been absolved, at Constantinople by the Patriarch, or by the Bishop of the Province, the body, though buried in some of the Islands in the Arches, or at what great distance soever, immediately corrupts and dissolves, and crumbles into ashes. 
a Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Euchologio, pag. 684, etc.  This 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indulgence is procured and granted to the Dead, and read over his grave, with several Prayers to the same purpose.  
They have the same fearful apprehensions of an evil Spirit, called 
c Our Interpreters at Constantinople fancied this word to be corrupted from the Turkish Kara Congia, which signify a black old man, in which shape they pretend this Daemon often to appear.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they pretend to be let lose the twelve days of the Christmas-Solemnity, and possess Children born within that space: during which time also the little Boys and Girls dare not go abroad in the nighttime, for fear of meeting this Hobgoblin, but hasten home before Sunset. The Turks seem to be infected with the like Superstition; for they will scar●e venture to Sea till after the waters are blest by the Christians, that is, till after the Twelfth day, the Festival of the Baptism of our Saviour, when that Ceremony is performed; grossly imagining, that in their voyage they shall be met and sunk by a brazen Ship. They usually also fright their Children with stories of Apparitions and Spectres, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word properly denotes any thing dressed up in an odd ridiculous shape and habit.  
All 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  clandestine Espousals are severely forbidden, 
Espousals.  and therefore they are never lawfully done but before witnesses; and sometime, to ratify and confirm them the more, before a Priest. At such time they go to Church, and standing before the middle door of the Chancel, the Priest, having made the sign of the Cross upon their heads, delivers lighted Tapers into their hands, and descends with them into the body of the Church: where, after some Collects, he produces two Rings, the one of gold, the other of silver, which before had as it were been consecrated, by being put upon the Altar, and gives the former to the Man, and the latter to the Woman, repeating these words thrice, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  The Servant of God, such a one, espouses the Servant of God, such a one, in the name of the Father, and of the Son, and of the Holy Ghost, now and for ever. Amen. Which form, mutatis mutandis, he, turning toward the Woman, uses as often. Immediately after the Paranymph or Brideman takes the Rings from off their fingers, and makes an exchange; the Priest then joining their hands. And this is done, as well that the Woman might not too much resent the inferiority of her condition, represented by the Ring of the less noble metal; as to signify, that she is to be admitted into an 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 
Marriage.  publicly; 
a Vid. Harmenopulum, apud Gabrielem Philadelph. pag. 55. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Ecclesiastical 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, stitched 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 compliment, of this mystical Rite. The Priest, covering the head of the Bridegroom with one of these Garlands, says, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  O Lord God, crown them with glory and honour. After the Epistle and Gospel 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 dismissed with his Blessing.  
They are not overfavourable to second Marriges, 
Second and third Marriages how esteemed.  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 unlawful and sinful: making no allowances for temper, or accidental 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 hateful 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, 
a Epist. 1. ad Michaelem Principem Bulgar. p. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who opposes it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and passes this severe Censure upon the thing, that it is very base and detestable, and only proper to impure and lustful irrational creatures.  
To make the Marriage-vow the more binding and solemn, 
Consent of Parents and Friends necessary.  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 unlawful, and no other than Fornication. 
Spiritual Affinity an hindrance of Marriage.  Among other impediments of Marriage they reckon 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. tit. 5. cap. 17. & Determinationem Joasaphi Metropolitae Corinthii apud Crus. in Turcograec. lib. 4. pag. 324. Vide etiam p. 330. & 339.  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 established doctrine of the Indissolubility of the bond of Matrimony; 
Divorces frequent among them.  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 lustful and discontented person, who is weary of his Wife, to retain her, or divorce himself from her, as he pleases. This evil seems passed 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, 
Oil with Prayer.  who has a power to make and consecrate the Holy Oil, to anoint dying persons with it; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 137.  all other persons whatsoever being excluded. Which practice they found upon the example of the Apostles, who were sent out by Christ, and 
b S. Mark 6. 13.  anointed with oil 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 oil 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 than 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 only anoint the forehead, ears, and hands of sick persons. Several Prayers are used at the time of Unction, and this particularly among the rest. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, etc. 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 
b Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 110.  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 Oil, the figure of a Cross being made with it upon the walls and posts: at which Ceremony the Priest sings the 91. Psalms, He that dwelleth in the secret place of the Most high, shall abide under the shadow of the Almighty, etc.  
This Oil is not only used upon persons lying in extremis: for the people, 
This Oil sometimes used upon persons in perfect health, or but lightly indisposed.  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, 
The Greeks orthodox in the great Articles of Faith.  and the continual Scoffs and Blasphemies of the Turks, (who, being stupid and dull, are guided wholly in their judgements 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 Christendom, (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 Catholic Doctrine concerning the most Holy and undivided Trinity, 
Constantinopolitan Creed.  and the Incarnation of the eternal Son of God, according to the Constantinopolitan Creed, which they only 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 Apostolical 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 Haeresiarches: 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, 
They believe the procession of the Holy Spirit to be only from the Father.  the Greeks vary from the Latins, 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 forbade 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 Ecclesiastical History, to the faith of the best and most authentic Manuscript Copies, nay to Rome itself, 
a Vide Epistolam Photii ad Archiepiscopum Aquil●iae. Respons. 2. Patriarchae Jeremiae, p. 222. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 subtlety. At present I shall content myself 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 patriarchal throne of Constantinople, in his Confession of Faith, which brought upon him all that envy and mischief which afterwards befell him, chap. 1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 expressly 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 Catholic Church, the eternal and substantial procession of the Holy Spirit, as well from the Son as the Father. Lastly, they declare in their Confession, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 90.  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, 
The chief Argument made use of by the Greeks.  both ancient and modern, is briefly summed 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, 
They believe the Holy Spirit to be God, and coessential 〈◊〉 the Father and the Son;  as if they entertained 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 to be the Spirit of the Son.  and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Faithful. 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 premises it will fully appear, 
Apology for the Greeks.  that the Greeks are most unjustly accused by some of the Roman Church in the height of their intemperate zeal, as deserters of the Catholic 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 showed his anger from Heaven against this supposed grievous and fundamental Error, 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 'tis 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 Error 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, 
Their opinion about the state of the Dead.  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 wherever 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 bosom, 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; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  in the Office of Burial; O God of Spirits and of all flesh, who, having trampled upon Death, and vanquished 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 banished. 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 acknowledgement, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 8.  in their late Confession: By which of these three names above mentioned any shall call the Receptacle of righteous Souls, he will not err; 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, 
They do not believe a Purgatory by fire, but they are otherwise heterodox; as appears from their Prayers and Suffrages, and from  the Romish Doctrine of Purgatory by fire, as having no foundation in Scripture, and teach their people accordingly in their catechetical Confession, and thus argue ab absurdo against it; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 86.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  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 fancy 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 
a V. Gabrielem Philadelph. pag. 20, 21.  Prayers and Suffrages and Oblations and Sacrifices of the living. Upon this account it is, 
the offering up of several Particles of Bread at the Prothesis.  that in the celebration of the Sacrament the Priest, standing at the Prothesis, offers several Particles of Bread; 
b pag. 19  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 chrysostom, 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, Samson 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 merciful God, give pardon.  
These are placed in the Patin, 
The custom of the Greeks a perverse imitation of the Ancients.  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. 'Tis 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 show their love and care of them, brought their Oblations: but this was done only 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 only to show the honour they bore 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 only 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, 
They visit the Graves of their deceased Friends.  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 
a These Fruits were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Balsamon explains the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 4. Canonem Apostolorum.  mixed 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 assigned by 
b in tractatulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gabriel Philadelphiensis; 
The reason assigned by them for their offering up Particles.  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 banished, 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. 
c in Epist. ad Joannem Vytenbogaert.  Cyrillus Lucaris was ashamed of this superstitious practice, and the idle pretention commonly used for the defence of it; and therefore adds another: Esset hîc referendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novem minimae particulae sunt panis, & decima B. Mariae Matris Domini; quas, post aquae & vini in chalice infusionem, ab uno Pane oblato sumptas, penès Eucharistiae Panem ponimus, ad significandum jam beatam esse sortem Sanctorum, qui, ut Membra Capiti Christo conjuncta, unà in coelesti gloria triumphant. By which he supposes only the Blessedness of the Saints to be designed, that as the Particles are placed near the Bread that is consecrated, so they, as the Members of the Body Mystical joined to Christ as to the Head, triumph together with Him in the Heavenly glory.  
But besides this, 
Offerings for the Dead.  they say a particular Mass for the Dead: which does not differ from the form used at other times, but that there is a peculiar Epistle and Gospel, and the dead persons, for whose benefit it is intended, are particularly mentioned, each having a single Particle offered up in his behalf. But a general Mass for the Dead is solemnised on the Saturday before Pentecost, which day is sacred to the Memory of All Souls. While they seem to reject with so much caution a Purgatory, they are fallen into the Error of Origen about the Redemption of the Souls of the wicked from Hell. For they thus boldly determine: Certainly many Sinners▪ are freed from the Chains of Hades, not upon the account of any Repentance or Confession made in those infernal regions, but for the good Works and Alms of the living, for the Prayers of the Church made in their behalf, and chiefly for the sake of the unbloudy Sacrifice, which the Church daily offers up for the living and the dead. Again, The Sacrifices, the Prayers and Alms which are performed by the living, greatly comfort and benefit the Soul, and free it at last from the bonds of Hades. Though to salve this, they say, such persons as are freed went out of the world with good dispositions, and were prevented by death from completing their Repentance, and procuring the Favour of God. So 
a pag. 247.  Patriarch Jeremias explains himself. Three times that year their Friends die they celebrate their Exequys, the third, the ninth, and the fortieth day, and repeat the same Prayers for the peace and quiet of their Souls. I omit the Howl of the Women really concerned at the Funerals of their Husbands, or of their Slaves, and of persons hired to act their parts in this most extravagant scene of Grief. This being a relic of an old Custom used in the days of their Heathenish Ancestors, and not falling properly within the comprehension and compass of my design.  
The Greeks have so great prejudice to all engraven Images, 
They have no engraven and embossed Images in their Churches▪ but  and especially if they are embossed and prominent, that they inveigh severely and fiercely against the Latins, as little or less than Idolaters, and symbolising with the very Heathen; applying that of the Psalmist, Psal. 135. v. 16, 17, 18. They have mouths, but they speak not; eyes have they, but they see not, 
they 〈◊〉 Pictur●●▪  etc. But as for the Pictures, whether in colours or printed, of our Saviour, and of the Saints, they account them sacred and venerable. These they reverence and honour by bowing and kissing them, and 
a See the Rubric of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Horologi●n printed at Venice 1646. in 12●.  saying their prayers before them. With these the Partition that separates the Bema or Chancel from the Body of the Church is adorned. At set times the Priest, before he enters into it, makes three low Reverences (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) before the Image of Christ, and as many before that of the Virgin Mary: and he does the like in the time of Celebration, and oftentimes perfumes them with his Incense-pot. Upon some of the great Festivals they expose to the view of the people, upon a Desk in the middle of the Choir, a printed Picture of that day's Saint done in Christendom, whither upon their approach they bow their body, and kiss it with great devotion. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 237, 238.  This practice they defend from the Authority of the Seventh general Synod, which is the Second held at Nice: and from this vain and idle pretence, that they worship the Saint in the Image which represents him, by the help of which they presently have an Idea of him in their mind; and that they worship the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Photius in his Epistle to Michael Prince of Bulgaria, pag. 15.  figure and representation not with the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, relatively: which is all they have to say for their gross and scandalous behaviour herein; to the great prejudice of the Christian Religion among the Turks, who are too gross and dull to understand these subtle and nice distinctions, which they allege in defence of this Worship. But I intent only a Narrative, and not a Confutation.  
A great part of their Worship consists in external Adoration, 
Their Adorations.  which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they make two sorts: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 36.  the greater, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowing the body very low, almost to the ground; and the less, with a little inclination of the head and knee. This they do when they come into the Church, or when they are in sight of a Church or Chapel, either upon land or sea, repeating these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, or God, be merciful to me a Sinner; or else only these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 
a V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philothei, & Officium dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ive Lucernarium, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 34.  forty times, sometimes a hundred times together, out of an excess of Devotion, crossing themselves all the while.  
The custom of praying toward the East is 
b Thus in the abovecited Diataxis of Philotheus, the Deacon bows toward the East thrice, p. 2. 4. And ●o in S. Chrysostome's Liturgy, at their first entrance into the Church, the Priest and Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so often: the Priest also crosses and prays toward the East, p. 67.  still practised, 
Praying toward the East.  and held sacred and inviolable among them: and of the two, they had rather turn their backs upon the Church, then upon that point of the Heavens when they are at their Devotions: and because the Altar is in the Eastern-most part of the Church, 
c S. Basilii Liturg. p. 169. S. Chrysostomi Li●urg. p. 67. 68 73. 77.  they worship toward that.  
They seldom sit in the Church, 
They seldom sit or kneel in their Churches.  except when quite tired by their long standing: there being no accommodation of Pews or Benches there, except a few Stalls in their greater Churches. And they do as seldom kneel, except 
d V. Gabr. Philadelph. p. 20.  perchance on the day of Pentecost, or some such solemn time; herein being wholly swayed and governed by the custom and practice of the Country; the frequent reverences and inclinations they make with their body serving in stead of Genuflexion.  
They have a peculiar manner of crossing themselves, 
Manner of crossing themselves.  which is, with the two Fingers of their right hand and Thumb closed; to denote, as they tell you, the mystery of the Three Persons in the Holy Trinity in one Essence. They first sign their forehead, than the lower part of their breast, than their right shoulder, and then their left, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holy God, holy and powerful, holy and immortal, have mercy upon us; or some such ejaculation, as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord Jesus Christ, thou Son and Word of God, have mercy upon me: but more especially the short forms above mentioned.  
They keep their Culpacs or Caps on their heads in the Church, 
Their behaviour and gesture in their Churches.  except at the Procession, and at the time when the Gospel is read, and at the celebration of the Sacrament: then they all stand up uncovered, and show a particular Reverence.  
Their Singing, 
Singing m●an and inartificial; no musical Instruments.  as I said before, is very mean and pitiful, without figure and the relishes of art, and is at best but a kind of harsh Plainsong. They have no Organ or any kind of musical Instrument in their Churches, that they may not give any offence to their cruel Masters, the Turks: which is the reason also why they have no Bells.  
They have no Holy water at their Church-doors, 
No Holy water at their Church-doors.  nor do they use to sprinkle themselves; though oftentimes they drink very greedily of it, after the ceremony of its benediction is over, and rub their eyes with it.  
Upon their recovery from any grievous distemper and sickness, 
Offerings upon recovery from dangerous sickness.  they offer up thin broad Plates of silver, which are hung up in their Churches. Oftentimes they represent the figure of the Part affected, in imitation of the Romanists; from whom the modern Greeks have derived many of their religious Customs and Ceremonies.  
They number their years not only from the Birth of our B. Saviour, 
Their accounts of time.  but also from the Creation. They reckon from the Creation to our Saviour's Birth 5508 years, following the account of the Septuagint in their Chronology. Thus they write, that Constantinople was taken in the year 6961, that is, of our Lord 1453.  
They acknowledge but 
a V. Epistolam Photii ad Michaelem Principem Bulgariae, pag. 3, etc. Epistolam Jeremiae Patriarchae Constantinopolitani ad Theologos Wirtenbergenses, & Epistolam Meletii Patriarchae Alexandrini ad V. Cl. Janum Douzam, quae exstat in Itinerario Georgii Douzae, M. D. IC.  seven General Councils, 
They acknowledge but seven general Councils.  which I shall here briefly reckon up.  
The first held at Nice in Bythinia, under Constantine the Great, in the year of our Lord 325. against Arius and his Followers, who denied the Divinity of our B. Saviour.  
The second held at Constantinople, under the elder Theodosius, in the year 381. against Macedonius, who denied the Divinity of the Holy Ghost.  
The third at Ephesus, under Theodosius Junior and Valentinian, in the year 431. against Nestorius, who asserted Christ, born of the Virgin Mary, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mere Man; and so made the Son of God distinct from the Son of the B. Virgin, and refused to give her the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Mother of God.  
The fourth at Chalcedon, (a City situate over against Constantinople, on the other side of the Propontis,) under Marcianus, in the year 451. against Eutyches and Dioscorus, who maintained only one Nature in Christ.  
The fifth at Constantinople, under Justinian, in the year 553. against the Disciples of Origen; whose corrupt and heretical Doctrine about the Preexistence and Transmigration of Souls, the Temporariness of Hell-torments, and the Salvation of Devils, and the like, was here condemned and anathematised.  
The sixth at Constantinople, under Constantine Pogonatus, in the year 680. against Sergius, Pope Honorius, Macarius Bishop of Antioch, and their Followers, who asserted but one Will in Christ, hence called Monothelites.  
The seventh at Nice, under Constantine then a minor, and his Mother the Empress Irene, in the year 787. against such as would not allow the Worship of Images, whom they hence nicknamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Decrees of this Council, not founded upon Scripture, but upon weak and uncertain Tradition, and without any ground of sound or judicious reasoning, were confuted soon after by a Council of Bishops of the West, held by the Authority of Charlemagne at Francford in Germany.  
There was a Council held at Constantinople under Basilius in the year 869. 
A Council at Constantinople, in which Photius was condemned; and another, in the same place, in which he was restored. Each called the eighth general Council by different Writers.  wherein Photius the Patriarch of Constantinople (who had appeared very active against the See of Rome, and had provoked the Latins especially, among other things, by imputing to them the guilt of Heresy, for adding Filióque to the Constantinopolitan Creed) was dethroned and anathematised. This the Romanists honour with the title of the Eighth Ecumenical Council. But that which the 
a See the Annals of Zonaras and Glycas.  Greeks call so was held ten years after, that is, in the year 879. in which all the Acts against Photius, who was restored to the Patriarchal dignity not long before, were rescinded and abrogated, and the Creed recited and fixed without that addition. But because nothing relating to matter of Doctrine was established anew in this Council, which was held chiefly in favour of Photius, the Greeks content themselves with the acknowledgement of seven only.  
Some of the Latinizing Greeks call the Council held at Florence in the year 1439. 
Council of Florence.  under Pope Eugenius the Fourth, in which were present the Emperor Joannes Palaeologus, Joseph Patriarch of Constantinople, and several Metropolitans and Bishops of the Greek Church, the Eighth general Council. Here the Greeks, out of politic ends, that is, to please the Emperor, who urged them to a Subscription, to gain the assistence of the Latins, which only was to be had upon these hard conditions, against the Turks, then ready to take an entire possession of the Empire, were forced to comply. But upon their return home, there were great stirs and tumults in Constantinople, and all over the Empire, about this Agreement, and the Subscribers were looked upon as Betrayers of the established Doctrine of the Eastern Church. In a Letter published by Chytraeus, sent from Constantinople to the Bohemians, about two years before the taking of that City by the Emperor Mahomet, they very zealously renounce the Union of Florence, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a Disunion from the Truth. This was subscribed, among others, by Silvester Syropulus, who had been present at that Assembly, and wrote the History of it, published in the year 1660.  
In their Monasteries they keep up the piety and rigour of the ancient Discipline, 
The manner of their reciting the Psalms and Scriptural Hymns in their Religious houses.  being very punctual in the performance of their daily Offices. They are frequent in the reciting of the Psalms, and Hymns of the Old and New Testament, as consisting chiefly of Praises and Thanksgivings: which they divide into twenty Sections or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each Section into three parts, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of which they repeat the Gloria Patri, standing all the while. This Psalmody is one of the principal parts of the Monastic life and institution, and they are so continually used to it, that there is scarce a Kaloir but has the whole Psalter exactly by heart. They observe this order: They read the Psalter twice in each of the first six weeks in Lent, and but once in the Holy week, ending it on Wednesday; from which time to the Saturday in Easter-week, according to ancient custom, it is wholly intermitted. Afterward to the 20. day of September, two Sections are read in the morning, and one in the evening: but from the 20. of September they read three Sections in the morning, and in the evening the Psalms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which are the Psalms of Degrees, so called from 
a That is, according to the Greek account; for according to the Hebrew it is the 120. Which account is also to be understood of the rest which follow.  the 119. the first of them, which begins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This method they continue to the Saturday before Sexagesima, in which week and the week following it is but once repeated also; except that from Christmas to the 15. of January they recite in the evening the 135. Psalms, which is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the frequent repetition of the Hemistichium, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for his mercy endureth for ever. So that the whole is finished in the space of seven days; except in strict and high Lent, when it is repeated every week twice, as is above declared. The 
c that is, according to the Hebrew, the 119.  118. Psalms, which makes up the seventeenth Section, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the first verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 
a 104.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 
b V. Philothei Diataxin, pag. 7.  which they usually recite betimes in the morning, and especially if it be preceded by a Vigil: these are the 
c that is, 3. 38. 63. 88 103. 143. according to the Hebrew. The reason of which difference is this: The 9 Psalms according to the Greek contains the 9 and 10. according to the Hebrew: and the 146. and 147. Psalms according to the Greek make up but one Psalm, that is, 147. Psalms, according to the Hebrew. Anciently the 62. Psalms according to the Greek was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Athanasius epistolâ ad Marcellinum— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Et Constit. Apostol. l. 8. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  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, 
The great Doxology.  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 Blood, Glory be to God on high, and in earth peace, good will towards men; We praise thee, we, etc. 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, only 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 Latin form; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ità quoque apud S. Athanas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. nisi quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic desit. Quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omittitur.  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 
a It has the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostolical Constitutions, lib. 7. cap. 47.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 
b And so particularly in the Alexandrine Manuscript of the Septuagint; and in several other Greek Manuscripts.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the morning Prayer or Hymn, (it being made up both of Supplications and laud's, 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 
c de Virgin. versus finem.  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 Majesty Library at Saint James' sent to King Charles the First, Martyr, of blessed and glorious memory, by that great man Cyrillus Lucaris, Patriarch of Constantinople, who was also murdered, which he brought with him out of Egypt, 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 than of the Lord's Prayer; and however, that it more than seems (though the most learned Archbishop 
a V. Dissertationem ejusdem Reverendissimi Antistitis de Symbolis, pag. 34.  Usher will have it only to seem so) to be one of those Psalms and Hymns mentioned by an 
b Apud Eusebium in Histor. Eccles. lib. 5. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ancient Author, 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 
c Epist. 97. lib. 10. Affirmabant hanc fuisse summa●● vel culpae suae vel erroris, quòd essen● soliti stato die ante lucem convenire, carm●nque Christo quasi Deo dicere secum invicem—  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, 
The Greek of this and the preceding Hymn with the following, see in the Appendix.  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.  

a The present Greeks here insert this Versicle, Let thy mercy, O Lord, be upon us, as our trust is in Thee.  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 merciful to me; heal my soul, for I have sinned against Thee.  
Lord, I fly unto Thee; teach me to do 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, 
The Evening Hymn.  just upon Sunset, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins Lucernarium; which I only 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, Jesus Christ, we having arrived to Sunset, 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 Father's long before his time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This form being accounted ancient by S. Basil, who lived in the fourth Century, it may not unfitly be referred to the first and early times of Christianity. In compliance with this supposition, the Authors of the Constitutions commonly called Apostolical, lib. 2. cap. 59 and lib. 8. cap. 35. order this to be done: where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is not to be understood of this Hymn, as Archbishop Usher is willing to grant; but of the 
a according to the Greek: the 141. according to the Hebrew.  140. Psalms, whereof the second verse runs thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my prayer be set forth in thy sight as incense, and let the lifting up of my hands be an evening-sacrifice: this being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is always repeated after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 103. Psalms above mentioned. By this it appears that the Greeks do ill, in their Horologion, printed at Venice 1646, to ascribe the composition of this Hymn to Sophronius Patriarch of Jerusalem.  
It must be sadly acknowledged, 
Superstition of the Greeks, and chiefly in their prayers to Saints.  that there is a great deal of Superstition mixed in their public Service and Offices: such is their perfuming the Church, the painted Figures, the holy Table, the Deacons and others with their Incense-pots; their frequent Crossing themselves; the extravagant respect they pay to the unconsecrated Elements in the great Procession; their closing several of their Prayers with these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the intercession of our Lady, the spotless Virgin-Mother of God; and sometimes they add, and of all Saints; the oblation of Particles, and their Prayers to Saints, and especially to the B. Virgin, and the like. After the offering up of the Particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturg. S. Chrysost. Which Hymn is also thrust into the Liturgy of S. James.  the Choir sings, It is meet indeed to praise Thee, the Mother of God, who art always to be blessed, free from all blemish, the Mother of our God, more to be honoured then the Cherubims, and beyond all comparison more glorious than the Seraphims, who broughtest forth God the Word, without any diminution of thy Virginity: we magnify Thee, who art truly the Mother of God. They oftentimes make direct Prayers to her; as, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This occurrs frequently in several of their Offices.  O Mother of God, holy above all, save us. When they are rising out of their beds in the morning, they are taught to say, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Horologium pag. 3. Occurr●t saepe in Tropariis.  Thou, O God, art holy, holy, holy: for the sake of the Mother of God have mercy upon us. Besides, there are peculiar Prayers and Hymns directed to her in their Offices, hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of extravagant expressions, and which argue a great declension from the purity and simplicity of the Christian Worship, too fulsome to be here recited at large; only for a taste I shall add one or two. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In officio aquae benedictae minoris, inter alia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Euchol. p. 442.  In Thee, O Mother of God, have I put all my trust; save me by thy intercession, and grant me pardon of my sins. And, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. varias lectiones in S. Chrysostomi Liturg. pag. 87.  O blessed Mother of God, open to us the gate of thy mercy: let not us who hope in Thee, err; but let us be delivered from dangers by Thee: for Thou art the safety of all Christians. And the like horrible Superstition they are guilty of in their Addresses to Angels and Saints.  
This superstitious custom is oftentimes practised among the Kaloirs: 
About the triangular piece of bread called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One of them after dinner takes a triangular piece of bread, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for by this Ceremony they pretend to show their great devotion to the B. Virgin, who is most commonly among the Greeks expressed by that name.) which they had laid before her Picture during the whole time of dinner, in away of oblation; and lifting it up between his fingers, says first, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Great is the name; they answering, of the Holy Trinity. Afterwards he says, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  O most holy Mother of God, help us; they answering, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By her intercession, O God, have mercy upon us, and save us. Then they all, having been censed by the keeper of the Refectory, and singing Hymns in her praise, and particularly that above mentioned, It is meet, etc. break and eat it, and soon after drink as it were a grace-cup, that has been blessed in her name. This ceremony is also performed at the request and in the behalf of such as are taking a journey, whether by land or sea, for their good success; who are thus superstitiously careful to commend themselves to the protection of the B. Virgin, who is addressed to under the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence bestowed upon her.  
They most rigorously abstain from Blood and things Strangled; 
Abstinence from blood and things strangled.  and in their greatest hunger and extremity have an utter loathing and abhorrence of all sort of Flesh, whose blood, when it was killed, was not poured out upon the ground, after what manner soever dressed and prepared: relying herein upon the Canon made by S. James and the other Apostles assembled in the Council at Jerusalem, Acts 15. 20. 29. for the direction of the Gentile Converts; (which they hold to be of perpetual use and obligation;) and upon the practice and example of the Primitive Christians, who were wont to be tempted and tried by this kind of diet, whether they were Christians or no, as 
a Cap. 8. Erubescat error vester, qui nè animalium quidem sanguinem in pabulis habemus, qui propterea quoque suffocatis & sanguine abstinemus, nè quo sanguine maculemur vel intra viscera sepulto. Denique, inter tentamenta quoque Christianorum botulos etiam cruore distentos admovetis, certissimi scilicet illicitum esse penès illos, per quod exorbitare eos vultis.  Tertullian tells the Heathen in his Apology; Inter tentamenta quoque Christianorum botulos etiam cruore distentos admovetis. And Octavius, in Minucius Faelix, in his answer to the Objections and Cavils of his Heathen friend Caecilius, replied, Tantum ab humano sanguine cavemus, ut nec edulium pecorum in cibis sanguinem noverimus. The Greeks, not content with this custom still retained in the East, fiercely reproach the Western Church with the violation of this Apostolical Constitution; this little controversy contributing something to the heightening of the Schism: forgetting, that the reason of the Decree ceasing, (which was the great tenderness and respect showed to the Jewish Converts, that they might not be scandalised, if such a liberty had been allowed,) the obligation ceases also; and that the matter of it being altogether indifferent, and without the least moral evil in it, it plainly appears to be only provisional and temporary. Collateral hereunto is their abstinence from flesh of any creature that dieth of itself, because, though it be not properly strangled, the blood remaineth in it. These meats they account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defiling; and if at any time through ignorance and inadvertence they eat of them, or of things strangled, and such kind of unlawful food, which they equally abominate, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ think themselves obliged to confess and do penance for the involuntary transgression.  
When they swear, 
Their swearing upon a Cross.  they lay their hand upon the Cross, and kiss it afterward, and put it to their forehead: hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a term of horrible disgrace among them, is used for a perjured person, who treads as it were upon the Cross, and stamps it under his feet. Such an one the Italians call Sputa in croce, from another usual sign of contempt and defiance.  
No Service is perform either by Bishop, 
No Church-service performed without peculiar Vestments.  Priest or Deacon, without their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proper Vestments; in which they are as fanciful as the Romanists: and particularly the Priest when he consecrates always wears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Stole. To give a particular account of their Habits when they officiate, would be too nice and perplexed, and of little use.  
To advance the dignity of the Patriarchal Throne, 
Several Monasteries exempt from the Jurisdiction of the Diocesan.  several both Churches and Monasteries were anciently exempt from the Jurisdiction of the Bishop of the Diocese, in the nature of Peculiars, and immediately subjected to the Patriarch of Constantinople. This prerogative was taken away from Joannes Veccus Patriarch for his siding too much with the Bishop and Church of Rome, by a Decree of Michael Palaeologus, about the year 1279, recorded by 
a Histor. lib. 6. cap. 11.  Pachymeres, who observes, that it did entrench upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or power belonging to him as Ecumenical Bishop. But this held only for a time, and was made use of to serve a present turn, the Privilege being afterward restored, and still remaining. The Monasteries which enjoy these Immunities are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the fixing of a Cross behind the Altar there by the Patriarch in person, or by his Deputy, at the request of the several Founders, who by this Ceremony appropriated the whole power of it to himself.   

An Account of the state of the Greek Church under the Government of Cyrillus Lucaris, Patriarch of Constantinople, with a relation of his Sufferings and Death.  
CYrillus Lucaris was born in Candia, the chief City of the Island to which it has given its name: which, when the neighbouring places became a Prey to the Ottoman arms, for several years before and since, kept up and maintained a well-establisht peace and quiet under the mild Government of the Venetians. The Greeks there sensible of the great blessing and benefit of Liberty, and of the full exercise of their Religion, according to the Rites of their Church, without the least disturbance or control, endeavoured to render themselves worthy of it. They were stout and courageous, and very faithful to the State whose Subjects they were, which gave them protection. They cherished all inclinations to ingenuity in their Youth, and sent them (as their Nation did formerly to Athens) to Venice and Milan, to be educated and trained up in the exercises of Wit and Philosophy, and in the Studies of all polite and solid Learning. This happiness befell Cyrillus, who at Venice was committed to the Care of Maximus Margunius, afterwards Bishop of Cerigo, (an Island in the entrance into the Archipelago, still in the possession of the Venetians,) who, among other, wrote a learned Discourse about the Procession of the Holy Spirit, in the old Greek. After he had finished his Studies here, and had acquired a perfect knowledge of the Latin and Italian Tongues, he traveled out of Italy into other parts of Christendom, the better to fit himself for the service of his Country; where he learned enough, by discourse and conversation, added to his own inquisitive genius and wise Observations of things, to make him more and more disrelish the Tenants of the Roman Church, and the Fopperies and Superstitions of their Worship, and to pity the defects and miscarriages which his distressed Countrymen lay under by reason of their Ignorance and Oppression, and to be more and more in love with the Reformation.  
These Accomplishments and Qualifications gained him the favour of Meletius Pegus, Patriarch of Alexandria, a Candiot too by birth, who had also studied in Italy, whence he carried away with him a settled dislike of Rome, which he afterwards in the whole course of his life declared with great zeal and fierceness. By him he was made a Priest, and afterwards Archimandrite or Prior of a Convent. That 
a Of this Meletius see more at large in the Itinerary of Georgius Douza pag. 42, etc. where is the Letter which this Patriarch wrote to his Father. p. 112.  this Meletius was a man of excellent Learning and Judgement, those Books, which he published, sufficiently show. Such as his Book against the Jews, written both in Greek and Latin, and afterwards published in the year 1593. at Leopolis, in the Greek and Ruthenick or Slavonian languages: his Dialogue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Orthodox Christian, printed at Vilna 1596: and several Letters written in Greek, printed at London about the year 1624., and others in Latin; as that, for instance, which he wrote from Constantinople to Janus Douza in the year 1597; and that 
a apud Regenvolscium in systemate Historico-Chronologico Ecclesiarum Slavonicarum. Trajecti ad Rhenum 1652. 4ᵒ. pag. 467.  which he directed out of Egypt, in the year 1600, to Sigismond the third, King of Poland and Sweden, wherein he disputes very solidly and judiciously against the Supremacy and universal Headship of the Popes. The occasion of this Letter, which our Cyril carried, and wherein he is so highly commended, was this. 
b pag. 463.  Several Bishops of Lithuania and Russia nigra, who had hitherto continued in the Communion of the Greek Church, wrought upon by several temporal advantages and honours, which they proposed to gain in the Diet and Government of Poland, sent two of their number to Rome in the year 1595. in order to their being reconciled to that Church, and to offer their Submission and Obedience to Clement the eighth the Pope then reigning. But their going thither, and doing this in the name of all the Ruthenick Churches, 
c pag. 466.  was protested against, and a public Act made of it by Constantine Duke of Ostorovia, and Palatine of Kiovia, (at whose expense the Scriptures of the Old and New Testament were translated into the language of those Country's, and published 1581.) and several others, who utterly disliked this intended Union. Upon the return of the two Messengers from Rome, where they had been entertained with all sorts of caresses, 
a pag. 470.  a Synod of the Bishops was summoned to meet at Bresta, in October new style 1596. by the authority of King Sigismond; who constituted three persons of the highest quality for title and office in Lithuania, as Duke Radzivil, the Chancellor, and the Treasurer of that Duchy, his Ambassadors, to fix and establish this affair, which he desired with great earnestness to effect.  
At this Synod the Duke of Ostorovia with the rest of his Party, who were resolved to continue in the same Obedience which their Ancestors had professed and shown to the Patriarchal Throne of Constantinople, were commanded to appear: which they did accordingly, but thought fit to hold their meeting apart, and after several contests and struggle refused to submit to the Union proposed, which several, who had before retained the Rites and Doctrine of the Greek Church, now so greedily embraced. Our Cyril was of the number of the Non-uniti or Dissenters, being sent thither by Meletius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 156. Of which Author and Book more below.  Caryophilus speaks, to break off and disturb the Union of the Russians with the Church of Rome: whence 
b V. Hottingeri Analecta in append. pag. 553. where the number of the year is amiss: though Regenvolscius says, that at that time he kept a School and taught Greek in that Country: which is not so likely.  he hardly escaped with his life; whereas Nicephorus, sent thither by the Patriarch of Constantinople for the same purpose, was taken and strangled.  
Afterwards those of the Greek Communion, in order to their securing their civil interests and privileges the better, against any attaque which might be made upon them, had a meeting with several Protestant Nobles and Divines, who had embraced the Augustan Confession, at Vilna, in the year 1599 Here several Proposals were made about their uniting in Spirituals, which met at first with opposition from the ignorance and obstinacy of the Lithuanian Bishops and Priests, and became afterwards, upon a sedate reflection on things, more inclinable to terms of peace and reconciliation. But they being unwilling to determine any thing of this nature without consulting the Patriarches of Constantinople and Alexandria, there was a stop put to the Debate for a time, while Letters were dispatched away from the Evangelici about this excellent design which afterward fell to the ground, and proved abortive.  
It was much about this time, that Sigismond, out of his great zeal to the Roman Church, had published an Edict for the preventing the farther spreading of the Greek Religion in his Dominions, and forbidding Strangers to enter there without leave; and soon after wrote a Letter to Patriarch Meletius, to persuade and advise him to acknowledge and submit to the Pope of Rome. This Letter he answered with all due and becoming respect, desiring the King to bestow his Royal favour upon Cyril his Exarchus or Nuntio, a Person both for learning and integrity very worthy of it. A tua verò clementia hoc quidem tempore petimus, ut reverendum Patrem Cyrillum Lucari, Exarchum hujus Apostolicae sedis & filium nostrum, favore Regio dignetur, hominem & Probitate & erudition Regio favore dignissimum. In this second journey from his Patriarch meeting with great opposition from the other Party, who were favoured by the Government, and finding, that the answer of Meletius to the Protestant Divines would disgust the King and all of the Roman Communion, he forbore either to deliver or make it public. And here it was, in all probability, that, reflecting upon the great hazards which he ran during his stay in those parts, his heart failed him, if it be true what 
a apud Regenvolse. pag. 471. 479.  Petrus Scarga a Jesuit, who had been Chaplain to the three Ambassadors at Bresta, saith, that in a Letter written at Leopolis in January 1601, and left with the Archbishop of that City, he published a Confession of Faith agreeable to the Roman. However if it were so, he redeemed this slip of humane infirmity with undaunted resolution and courage in the future course of his life, which he afterwards sacrificed as it were in a way of expiation.  
His active way of life, and knowledge of the world, gained by his travels and employments in several matters of concern relating to Religion and the State of the Greek Church, rendered him everywhere conspicuous, and worthy, in the judgement of those who knew him, of the highest dignity of that Church; for which he seemed every way fit and proper. The Patriarchal See of Alexandria becoming vacant, he was chosen to succeed Meletius; as being a person of a public spirit, and of equal zeal and learning and prudence. Here he continued above nineteen years. The great deference which the other Oriental Patriarches of the Greek Communion pay to the chief See, that of Constantinople, puts them upon frequent voyages thither, as the affairs of their respective Churches require. Here he came about the beginning of the year 1612. 
a This I find in a Letter written by Sir Paul Pindar from Constantinople in April that year.  In the Lent following a certain Kaloir, a Neapolitan born, in a Lent-Sermon, having received his instructions from the Jesuits, with whom he had daily conversation, said many things in favour of the Romish Religion, to the great distraction of the minds of the People. But he was opposed herein by Cyrillus, who perceiving the designs of the Jesuits, who began to grow confident of success, was resolved to set himself against them, and ever after detested them vehemently.  
It pleased God, that during his last being in that City Neophytus the Patriarch died. At such a time horrid quarrels and dissensions usually happen among the Metropolitans and Bishops about the choice of a new Patriarch: of which the Turks, greedy of money, know how to make a mighty advantage. For the chief Vizir and the Bassa's expect in such cases, that the several Pretenders should make application to them. Without the Grand Signor's confirmation, no one dares accept the title or exercise the power of a Patriarch: nor dare the Greeks refuse whom they impose, be the person otherwise never so unfit, or the Election of another never so Canonical. Cyril had a great party among the Bishops, who wished that the Primary conduct and management of the affairs of their Religion might be committed to him: and therefore were very zealous in his promotion to the Patriarchate. To prevent which, the opposite Faction made use of the accustomed evil arts of bribing the Turks, and proffered to advance considerably the yearly Tribute, which they pay the Emperor for the Exercise of their Religion, so Timotheus Bishop of Marmara might be the man. Money doing all things in Turkey, they got him established Patriarch. The new Patriarch, which is usual, makes use of the Interest, which he has lately gained, with his masters the Turks, and prosecutes such as opposed him, and banishes and displaces, as his passion suggests, and as he finds himself able. Among them the Competitor especially could not hope to find any favour, and therefore retires, or rather is driven away. Timotheus not long after dies: though Allatius, (a most passionate and virulent Writer, who cares not what stories, though never so false and scan●dalous, he picks up from any discontented Greek, so they reflect upon the honour of Cyrillus, or such as favoured him) will have him poisoned at an Entertainment at the Dutch Ambassadours; and further adds, as if they being afraid that the poisonous wine, which he drank, should not have the desired effect, that the Physician, who was sent for, was hired with a thousand zechins to accelerate his death by stronger medicaments. Whereupon Cyril was chosen, unanimously and without any opposition, to succeed him, the 26. day of October in the year 1621., doubtless to the great regret and trouble of the Latinizing Greeks, and especially the Jesuits and Friars, who, by the permission of the Grand Signior, under the protection of several Ambassadors of the Roman Communion, kept up the Service of their Church in their respective Convents. For they were very sensible what an active man Cyril was, and with what zeal he had declared himself against their several Innovations and Encroachments; and thence they could not but conclude, that, now having attained to this supereminent Dignity in the Eastern Church, he would vindicate the honour of his See, and by degrees work off the Greeks from those Errors and Mispersuasions into which they had insensibly fallen, and introduce a Reformation among them.  
And now began with this new Honour the most laborious and troublesome part of his whole life, from the bitterness and fierceness of the Roman Zealots, who were so exasperated against him, that they were resolved by all imaginable artifice and policy either to gain him, or ruin him: and to that purpose they thought fit to infuse jealousy into the Turks of his conspiring against their Government and Religion, thereby to render him and his followers obnoxious to their implacable rage and cruelty: whereby the Christian name and Religion were in great danger of being extinguished in the East. A brief account of these Troubles, which befell the Greek Church in the beginning of his Patriarchate, was written at Galata, in Latin, in the year 1628. by an eye-witness, and printed in 1633. at the end of a little Book, entitled Mysteria Patrum Societatis Jesus. This Book indeed, which, containing a declaration of matter of fact, states the ca●e very much to the disadvantage of the Jesuits, is railed at by Allatius, after his usual manner, which is an easy way of confutation: but there is nothing in it, but what I can confirm by an uncontrollable testimony, with the addition of several circumstances and particulars which escaped that Author: and this out of a large Relation written by Sir Thomas Row, in Constantinople, July 1627. at that time Ambassador at the Port, where he arrived 22. December 1621. Of whom I cannot forbear to say this little, (for I do not pretend to write a full Character,) out of gratitude to his memory both as a Member of the famous University of Oxon, (to which, upon his return into England, he made a noble Present of excellent Manuscripts both Greek and Arabic;) and by whom Cyrillus presented to King Charles the First that incomparable monument of Piety and Antiquity, the Bible in Greek, supposed to be written by the hand of Thecla; and as having lived sometime in Constantinople, where to this day our Nation enjoys the happy effect of his Negotiation: that he was a Gentleman of excellent parts, and of great honour and integrity, and one who served the interests of his Prince and Country in Turkey with great courage and fidelity, and with an agreeable success; before whose times the affairs of our Merchants were in great disorder, and little regard had to the Capitulations and Privileges accorded by the Grand Signior, either to our Nation or to any other; he having to his immortal reputation recovered the Respect due to Ambassadors, which had been utterly lost for several years before, by a succession of insolent Viziers; and that he deserved most highly, not only of the Greek Church, by his generous protection of it against those who endeavoured, as much as in them lay, to destroy its very being; but of Christendom in general, and particularly of Poland, which King Sigismond acknowledged with great respect and thanks in a Letter to his Excellency, written from Warsaw Sept. 1622. which I have had the good fortune to peruse. I shall here give an Extract of it out of Papers now in the possession of the Right Honourable William Earl of Denbigh; whose Lordship's generous favour showed to me herein, I do here, as it becomes me, most thankfully acknowledge.  
February 1622. The Jesuits, who bore Cyrillus a grudge for his former zealous opposition of their Designs, as well as present, laboured openly, by the help and assistence of the French Ambassador, to have him deposed, in order to their preferring Gregorius Bishop of Amasia, who had submitted already to the Pope, and was very willing to truckle under them. Cyril's intimacy with the English and Dutch Ambassadors and those under their protection, heightened their malice; and indeed was the goodly pretence they made use of to justify their proceedings against him, as one tainted with Heresy: which forced him in his own defence, with the assistence of four Archbishops and the rest of the Clergy assembled in the great Church, to excommunicate the ambitious Pretender. This Ecclesiastical Censure made them the more outrageous; and to effect their purpose better, they accuse Cyrillus to the Vizir, whom they had gained, of a design of delivering up an Island in the Arches to the Duke of Florence, whose Galleys used to rove in those Seas. Whereupon he was seized, deposed, and banished to Rhodes; and the excommunicated Bishop was advanced to the patriarchal dignity, upon promise of paying twenty thousand dollars: a certain sum, more or less, being usually paid to the Turks, from 
a See pag. 75.  the time of simeon of Trapezond, preferred by Bribery, in the nature of an acknowledgement, upon every new advancement. The Greeks upon this grew discontented, and refused to contribute towards the levying this sum; and no supplies coming from Rome, as were expected, Gregorius, after ten weeks sitting, was willing to give way to Anthimus Archbishop of Adrianople, whom they knew to be rich, and had prevailed upon to accept of the Resignation. He making his Covetousness veil to his Ambition, pays part of the promised sum down in hand, and the rest, being armed with the authority of the Vizir, he forces from the Christians in what proportion he pleases. * ⁎ * The news of this victory, which they had gained so basely, quickly flew to Rome, and the service done the Catholic Cause in the Levant by the French Ambassador, the Count de Cesi, was highly magnified; and afterwards taken notice of and acknowledged by Vrban the Eighth, in 
a This Letter is printed at the end of Codinus de officiis & officialibus Curiae & Ecclesiae Constantinopolitanae, Paris. 1648.  a Letter sent to him from Rome, dated July 1624. not long after his assumption to the Pontificate: in which his Holiness breaks out into very opporbrious languages against poor Cyrillus, whose name now grew more and more odious at Rome, calling him Son of darkness and Champion of Hell. Quid autem Constantinopoli egeris, as he compliments the Ambassador, jampridem plaudens laudibus pietatis tuae Romana Ecclesia audivit. Filium illum tenebrarum & Inferni athletam, Pseudopatriarcham, scimus quae calamitates perculerint, quantúmque Haeresi vulnus inflictum sit, dum venerabilem Patrem Antimum isti Ecclesiae praefici curâsti.  
This triumphing did not long last: for Sir Thomas Row, having received Orders from King James in favour of the oppressed Greeks, to oppose these violent courses of the French Ambassador and the Jesuits, happily stepped in and countermined them; and by his assistence chiefly Cyril obtained his liberty, and returned to Constantinople in September following. Whereupon Anthimus, now grown conscious of his Simony, and of having invaded his See, waited upon him privately, and submitted himself to him, acquainting him with his readiness to resign to him, as being the rightful Patriarch. This so alarmed the French Ambassador, now grown warm in the quarrel, as well out of a point of honour as of bigotry, that he sends for Anthimus to his house over the water at Pera, and what by promises of protection from the Pope and his Master the French King, and to spend forty thousand dollars in his defence, and what by threats, he prevailed upon the weak man to make good and retain his Title and Charge. But notwithstanding this encouragement and assurance, Anthimus being afraid of the evil consequences of his obstinacy in case Cyril should be restored by a high hand, came in the night, and humbled himself, and begged his absolution for the miscarriage he had been guilty of, and absolutely devested himself of the patriarchal Dignity. Cyrillus hereupon, though not without a great sum of money paid to the Turks, this Restoration being looked upon as a new Advancement, was reestablished in his former Seat.  
January 1623. A Kaloir, preferred to be an Archimandrite, arrived at Constantinople from Rome, whence he brought the assurance of a considerable sum of money, in case they could once more secure the displacing of Cyril: but the design taking vent, it was happily prevented. However the cause was not given over as desperate, but new designs were carried on at Rome with greater subtlety, and endeavours were used to corrupt the Patriarch, and this way, having blasted his reputation among his friends, (who had hitherto afforded him their utmost assistence, and who had a great opinion of his honesty and integrity,) the more effectually to ruin him. Accordingly three were sent from Rome about Febr. 1624. Padre Berilli, a Jesuit, a man of great subtlety and wit, who was to insinuate himself into the acquaintance of the Patriarch, and to persuade him to stir up the Cossacks, over whom he had a mighty influence, they being of the Greek Communion: which if it had been really practised and discovered, had been punished with a thousand deaths, if he had had so many lives to lose. A second, who was a Lay-gentleman, to make some overtures about a League and Peace with Spain. A third, a Greek of Nauplia, bred up in the Greek College at Rome, founded by Pope Gregory the Thirteenth in the year 1581. called Cannachio Rossi, who had instructions in Italian, under the hand and seal of Cardinal Bandini, in order to adjust matters with Patriarch Cyril. These may be seen at large in the Narrative abovementioned: the sum of them in short is this, That the Pope was willing to expend considerable sums of money to reunite the Greek Church to the Roman; that they saw not how this Union could be made, if the reports which they had received of the present Patriarch were true, as that he denied the Invocation of Saints, and the worship of Images, Transubstantiation, (which they chose to express by the name of the Real Presence of Christ in the Sacrament, for at that time the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was scarce known among the Greeks;) Liberty of will, Authority of the Councils and Fathers, the necessity of auricular Confession: thus drawing up a confused charge of Articles against him, whereof some were wholly untrue, (for no person professed a greater respect to the ancient Councils and Fathers than he;) that he sent several Young men to the Universities of England and Germany, in order to his propagating the same Doctrine all the East over; and that he distributed Catechisms amongst his Bishop's full of the same Errors, in compliance with the Huguenot Ambassadors. And if that he would gain their esteem and favour at Rome, he should admit the Florentine Council, and condemn and anathematise the Errors and Blasphemies of the Calvinists and Lutherans. Upon these proposals of Rossi, the Patriarch consulted our Ambassador, and was over-persuaded by him, contrary to his own temper, to make no reply at the present. But this silence was taken for a contempt and a refusal, which they could not brook; and therefore in the way of revenge, they stirred up some of the Bishops, whom they had made of their party, to dethrone him, and offered twenty thousand Dollars to fix one of them in his place. During this hurly-burly, he thought fit to retire, till the Jesuitical intrigue was made known to the Government; who yet would understand nothing of it, till their eyes were opened with a Present of ten thousand Dollars.  
The Greeks now expected to enjoy the Peace which they had bought at so dear a rate; but the event showed, that their expectations were vain and ill grounded: for at Rome they were resolved not to give over a game as a lost, which they had some kind of hope to retrieve by foul play. To effect this, they thought fit to send an Antipatriarch, though only with the Title of Apostolical Suffragan, and with him a Treasurer, with full and absolute Power and Authority to do as they should think fit, and agreeable to the Interests of the Roman Church. And to promote this design, new Titular. Bishops of Smyrna, Naxia, and the other Islands, were created. Monsignor Suffraganeo arrives at Naxia, December 1626. where he was complemented by the French Ambassador, who sent thither his Chaplain, titular Bishop of that place, and two Jesuits, to receive him. They brought him to Scio; where at first he met with the same respect as the Townsmen of Lystra would have shown to S. Paul and Barnabas, as if the Pope had come amongst them and appeared in his likeness. But the man swelling with the thoughts of the extraordinary Power wherewith he was entrusted, and not able to contain himself, begins to lay about him, to the great scandal of those of his own Communion, as well ecclesiastics as others. The Greeks especially were alarmed at this unparallelled boldness; and, seeing that the Liberty of their Church was now struck at and invaded, made friends to the Vizir, and represented their case so effectually, that the Suffragan was forced to fly, and the titular Bishops, who had the ill luck to be apprehended, were committed to Prison, notwithstanding the mediation of their great Patron.  
The Affairs of the Greek Church were in a likely way of settlement, to the great vexation of the Jesuits, who were horribly perplexed and confounded at their late shameful baffle and overthrow. They seemed to acquiesce, but it was only till a fair opportunity presented itself of renewing the onset with greater fury and violence. This they wished for, and knew could not be long wanting in Turkey, where there is such frequent alteration among the chief Ministers, and such change of humour too, upon any fresh emergence: it being a maxim of Turkish Politics, to suspect a Design in every little accident, and take ombrage at it; and accordingly so it happened.  
In June 1627. there arrived at Constantinople, upon a ship of London, a certain Kaloir, called Nicodemo Mataxa, born in Cephalonia; who having learned in England, where he had lived several years, the art of printing, had brought with him a Press and Types in order to the publishing of Books for the use and information of the poor ignorant Greeks. The design was excellent and most Christian: but it being wholly new, the great difficulty was, how to get the luggage ashore, without giving any jealousy to the Turks. The good man was brought to our Ambassador by the Archbishop of Corinth from the Patriarch, to beg of him to own the goods, otherwise in great danger to be seized. Which accordingly he did, upon a farther application of the Patriarches of Constantinople and Alexandria, this latter, Gerasimus, happening then to be upon the place, who with the Dutch Ambassador, the Sieur Van Hague, came to his Lordship's Palace to consult him. But to prevent all sinister interpretations of the Turks, he thought fit to do it openly, having first given the Vizir notice of it.  
There was a longer demur about working at the Press, it being very obvious to foresee how liable they were to be accused by the jealous Turkish Cadyes and Imams, that is, Justices and Priests, of printing Books against their Religion. The Ambassador would by no means be persuaded by the Patriarch to permit this to be done in his house, but advised them to take a house in the neighbourhood, promising them his assistence. It was impossible that this should escape the knowledge of the French Ambassador and the Jesuits, who hearing that the Press was set up, and all things ready for their work, grew strangely dissatisfied at it, as if the design had been chiefly to print Books against the Church of Rome, and by publishing Catechisms and Rudiments of Learning spoil the trade of the Jesuits, who had set up a School in their Convent, and taught Greek Children gratis, and by these means oftentimes made Proselytes of their Parents. They first tried to win Mataxa by fair means; but this way not succeeding, they called him Heretic and Lutheran; and soon after it was told him, that they had designs upon his life: which put the poor man into such a fright, that he made it his earnest request to the Ambassador, that he might be permitted to lie in his house, not daring to adventure to stay in the night in his own lodgings, where he worked in the daytime, for fear of having his throat cut. The Patriarch, to vindicate himself from the aspersions cast upon him by the Jesuits, as if he had introduced new and scandalous Doctrines in the Greek Church, sent a little Book to the Press concerning the Faith and Doctrine of that Church, which some years before Mataxa arrived he had composed, and designed to have sent into England to be printed there, and to dedicate to King James: but now he inscribed it to his Son and Successor, Charles the First, of blessed and glorious memory. They looked upon this as such a bold Defiance of Rome and France, that they were resolved not only to destroy the Press, but to sacrisice the Author and Printer to their revenge. And having procured a copy of a Book written by Cyril, and printed in England, in defence of our B. Saviour's Divinity, which he chiefly intended against the Jews, and finding some few passages in it against the Opinions of the Mahometans, they gained a Buffone, who was a cunning Rascal, and in esteem with the Vizir, by promising him twenty yards of Satin, to acquaint him, that Mataxa was a Soldier, and sent to stir up the Greeks to mutiny: that under a pretence of printing Books for the use of Children, he had dispersed others of a quite different argument, and such as opposed the Alcoran, (meaning this little Book of Cyrils, several copies of which he had brought over with him:) that the English Ambassador protected him, that the Patriarch was the Author: and that great numbers were sent into ukrain, to persuade the Cossacks to invade the Empire upon the absence of the Grand Signior, who then designed an expedition into Asia.  
The Vizir upon the first notice, without examining whether the accusation were true of false, or so much as likely, (which I intimated before to be the rash and heady practice of the Turks,) sends a Company of Janissaries, no less than one hundred and fifty, commanded by a Captain, to seize upon Mataxa: and this at the instigation of the French Ambassador, who contrived that the designed assault should be deferred till Twelfthday, having learned, that our Ambassador had invited the Venetian Bailo, (a Roman Catholic, but a man of a more mild and Christian temper then the French Count, and with whom he maintained a friendly and intimate correspondence, notwithstanding their different sentiments in some few poi●● of Religion, no way essential to it,) the Patriarch, and several other persons to an entertainment. But Mataxa, very happily absent, at Galata, with the Embassadour's Secretary, in his return to Pera, not knowing that his house was beset, passed unknown through the Soldiers, being in a hat; and though pointed at by some as the man, yet others saying, that he belonged to the English Ambassador, he escaped at last, and got into the Palace, half dead with the fright he was put into. The Captain missing his chief prey, binds his Servants, rifles his Chests, empties the Room, and carries all away with him, as the goods of a Traitor, to the value of seven thousand Dollars. The Patriarch lying under the accusation of a Crime so capital, and fearing the sad effects of Turkish fury upon the first impressions, before the fit is over, durst not go home to his own house that night. The next day the Book was examined, and the particular place, in which was the supposed Blasphemy against Mahomet, interpreted by two Greek Renegadoes, in the presence of the Vizir and several Churchmen: but no great matter upon their examination could be made of it. Cyrillus himself, relying upon his innocency, appearing the same day, against whom several crimes were objected, but without the least proof. The day following, the Ambassador thought fit to demand audience of the Vizir, to expostulate the case with him, and to satisfy him in several particulars relating to Mataxa, which he did with an admirable success; the Vizir confessing with shame, that he had been over-credulous, wondering at the impudence of those, who had abused him by false informations, and promising to see restored all the goods which had been taken away three days before in that great hurry. And to wipe off the prejudice out of the minds of the Turkish Priests, he thought ●it and condescended to go soon after to the Mufti to satisfy him also.  
Upon these heinous provocations, the Ambassador and the Patriarch were so justly offended, (the Ambassador, for that they endeavoured to ruin his reputation in the Turkish Court, and had spoken not only reproachfully of him, which he generously slighted, but of the King his Master, whom Rossi, in a discourse with the Patriarch the day after the Turks had seized upon the Press, had called the Head of the Heretics; the Patriarch, for that they conspired against his life,) that they were resolved to show their resentments upon the Authors and Contrivers of the Plot; and prevailed so far, notwithstanding the reiterated instances of the French Ambassador, as to have Cannachio Rossi and the Jesuits thrown into prison. The Turks designed to strangle them, as having contravened the Laws of their Government; but at the intercession of the English Ambassador chiefly, they forbore to execute this bloody sentence, and banished them and the rest of their Order the dominions of the Grand Signior, as disturbers of the public peace.  
Soon after, Sir Thomas Row leaves Turkey, succeeded by Sir Peter Wych, a Gentleman of great worth and rare accomplishments, and every way fit and qualified for that weighty and difficult Employment: who, following the example of his Predecessor, took the Greek Church into his Protection, and had a particular value and esteem for Cyril: But not having had the happiness hitherto to meet with any account of his Embassy under his own hand relating to the Greeks, I shall out of others give a brief Relation of the Troubles which befell the good Patriarch, and the manner of his death.  

a V. Hotting. pag. 558.  For some few years after this blow given his enemies, Cyril was at quiet, but far from being secure. Designs were then carrying on in the dark, and the discontented Greek Bishops were made use of in order to his Deprivation: and particularly Joasaph Archbishop of Philippopoli, who struck at him, but missed his blow, the other keeping his ground. They grow furious and clamorous hereupon, and knowing what were the most effectual arguments with Turks, they offer twenty thousand Dollars, in favour of Isaac Metropolite of Chalcedon, who had espoused the Roman Interest, and was in great vogue and reputation among them. But the Emperor having had one of his Pages killed in his presence in his Seraglio at Beshiktash, (a place about four miles from Constantinople upon the Bosphorus,) being much troubled at the sad accident, and looking upon it as ominous, and the Greeks, who were friends of Cyrillus, lamenting the sad misfortunes they were likely to fall under by the loss of him, refused at last to give his consent for his Removal. In the mean while his Exchequer was not to suffer, and if they would continue the old Patriarch, the same sum was to be paid in, which was proffered to make a new one.  
The Dutch Ambassador Cornelius Van Hague, having obtained a copy of the Confession of Faith in Latin, which he had begun to print in Greek at Constantinople, at the time the Press was broke, sent it into Christendom; and it was first printed at Geneva, about the end of the year 1630. This alarmed them at Rome, as much as if an Army had been on their march towards that City. At first it was looked upon as a thing feigned, because only writ in Latin; and it was given out, that the Patriarch's name was only made use of for a blind: but however an answer was published by one of his Countrymen, a Candiot, Joannes Matthaeus Caryophilus, bred up in the Gregorian College at Rome, and Titular Archbishop of Iconium; and printed at Rome 1631. under the Title of Censura Confessionis Fidei, seu potius Perfidiae Calvinianae, quae nomine Cyrilli Patriarchae Constantinopolitani circumferatur: which was also put into Greek by the same hand, and dedicated to Vrban the Eighth, and printed at Rome 1632. by the Printers of the Sacred Congregation, as they speak, de propaganda fide.  
Afterwards Cyrillus thought fit to translate this Confession, which had made so great a noise in Christendom, word for word into Greek, with a considerable addition of four Questions and Answers: which was done in Jan. 1631. though not printed till 1633. at Geneva.  
It was now no longer a question or doubt, who was the Author. He himself owned it in all companies, when he was consulted about it: and notwithstanding all the artifices and violence used upon him, he would never be brought to deny or dissemble the thing, or retract his judgement. Which will more fully appear from the following Memoire, which I have copied out of a Letter written by the Sieur Van Hague, Ambassador of the States of the Netherlands, at Constantinople, Jan. 17. 1632. wherein he says that Cyril visiting the new French Ambassador, the Count de Marcheville, was received very respectfully, the Ambassador giving him the Title, which was then newly appropriated to the Cardinals, of Eminentissimo Signore. After dinner, the Ambassador showed him his Confession, which the French Ambassador at Rome had sent him, by order of the Pope, with express order to demand of him, if he had made it, and if he would persist in it. The Patriarch, after he had taken up the Book in his hand, and looked carefully upon it, replied, That truly it was his Confession: but before they demanded, whether he would persist in it, they ought first to show and convince him by the Scriptures, wherein he had erred: that it was more than five hundred years, since the Greek Church had been entirely separated from the Roman; and that he had nothing to do with the Pope, and was no way obliged to render an account of his Faith to him, or to any who depend upon him: adding further, that he had more than a hundred Metropolitans and Bishops, besides a great number of other Ecclesiastical persons, under his Jurisdiction, to whom, if it were requisite, he would be always ready to give satisfaction in a general Synod of the Greek Church, referring all to the Word of God, and the ancient Fathers of the Primitive Church. To this just discourse the Ambassador made no other answer but this, That at Rome, and in France they held his Eminence for a Calvinist; which Sect was much hated by the King his Master: and I wish, said he, that your Eminence were a Roman-Catholick, as the King is, whose favour and liberality might be gained this way. The Patriarch replied in these few words: In the affairs of my Belief, and eternal Salvation, I shall neither follow the King of France, nor any person in the world whatsoever; and I shall never do any thing otherwise than what my Conscience directs me. Here the Conversation ended; the Patriarch immediately taking his leave of the Ambassador, having given him thanks for his kind and noble entertainment: but to prevent all misreports that might pass upon the account of this Visit, he acquainted his friends with the particularities of it.  
I do not doubt in the least, but that this stout and honest Profession, which Cyrillus made before the French Ambassador, in which he continued to the last minute of his life, will, in the esteem of all indifferent persons, whose judgement is not perverted either by prejudice or passion, fully vindicate him from all those unjust, and malicious Accusations, wherewith he is charged by his enemies, whom his zeal and love for Truth had provoked beyond all degrees of respect and Christian charity, to an irreconcilable hatred of his person. What artifices were used by the Romanists to gain him, and make him theirs, cannot be denied or contested, and 'tis as certain, that if he had studied any base or secular interest, or had had any regard to ease, and quiet, and a secure enjoying of his dignity, that if he had not been a man of great integrity above the temptation of money, and of an invincible courage to sustain all thofe frequent assaults, wherewith they thought to tyre and weary out his patience, and to expose himself without any concern of fear, to continual dangers, even of death itself, wherewith he was threatened, only that he might preserve the peace of his Conscience, he would have sunk under these powerful Temptations, and might have made his peace upon very advantageous terms, and in all probability have died in his bed for any crime the Turks had to lay to his charge but through their false suggestions.  
By this let the world judge, whether there be the least degree of probability in the charge of Grotius, 
a In discussione Apologetici Rivetiani. Sumenda est Ecclesia Graeca, non qualem ex suo Capite Cyrillus nuper inductus pretio confinxerat—  that he framed this model of his Faith, pretio inductus, merely out of considerations of gain. For what Collections were ever made in England or Holland for his support, or to induce him to defend the doctrine of the Reformation? who were they that furnished him with money to bring him to this compliance? The violent persecutions, under which he lay, forced him upon making applications to the English and Dutch Ambassadors, for their assistence; that he might not be run down by the power of his enemies: and these public persons, though both justly zealous for the Religion and Doctrine of Protestants, scorned to do any thing unworthy of Gentlemen, or inconsistent with the strictest point of honour. His opposition of Rome bore a much ancienter date than his acquaintance with them, and without doubt was founded upon a just and clear conviction of his understanding. So that this Imputation of his being bribed to do what he did, is wholly groundless and fictitious, and proceeded from an excessive courtship and civility in that great and incomparable Scholar to the Jesuits, of whose good opinion, and friendship he seemed at that time very ambitious.  
The Invectives of Monsieur Arnaud are equally unjust and groundless: who fetches all his proofs from Allatius: but certainly the passion and partiality of that Writer, which are both so notorious, aught to have rendered his Testimony suspected, which is now invalidated and confounded by the attestation of two public Ministers, then living upon the place, which I am confident no Roman Catholic, if he be a person of quality or sense, will scruple to prefer, notwithstanding their being Protestants, before that of a hungry Greek, who lived at Rome, and wrote for bread. And whereas Monsieur 
a La perpetuité de la foy, liure 4. chapitre 11.  Arnaud makes Cyrillus an Hypocrite, in communicating with his Greeks still, and using such Ceremonies as he esteemed superstitious, I shall only make this Appeal to himself, whether there are not in the Church of Rome several rites of Worship and other religious Ceremonies practised by himself, and especially in the service of the Mass, which he in his Conscience knows to be vain and idle, and wishes were altered or abolished, and only thinks fit to practise in compliance with the present custom and establishment: and yet I presume he would take it in great scorn to be accused of Hypocrisy for so doing. But it is not my business at this time to answer the objections of Monsieur Arnaud, but shall refer the Reader to his learned and eloquent Antagonist, my very worthy and honoured Friend, Monsieur Claud.  
What the Assessors of the Bethleemitick Synod or writer of the book in their name prefixed to their determinations have said of Cyrillus, is so ridiculously idle and scandalously false, that whosoever is but a little acquainted with the history and transactions of those times, he must be amazed at the strange confidence and boldness of these men, who dare thus contradict plain and notorious matter of fact: as for instance, when they say, that 
a Synodus Bethleemitica. Parisiis, 8ᵒ. 1676. p. 33.  Cyrillus said nothing of what goes under his name either in public or private; that none of his friends and acquaintance say any thing of him like this; that 
b pag. 34.  his Confession was not under his hand; that they have a thousand witnesses of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I suppose, they mean, of his being pious and orthodox in the doctrine contrary to that in his Confession; and 
a pag. 37.  that they have a great book of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Sermons preached on Sundays and holidays in Constantinople, containing things repugnant to his Confession. But with their good leave there is nothing in all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excerpta, which they have printed, except perchance one citation, (if they have not injured him in it, by inserting a word or two not extant in the Original,) which contradicts in the least his Confession, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those Articles or Chapters, which, as they idly pretend; falsely go under his name. The bare recital of these fooleries is a sufficient confutation. And whereas they object often, that the Eastern Church never received or acknowledged this Confession of Faith, and that it was his private fancy, and done by his own sole Authority, which is also objected by 
b Credenda definire Papae non solent, nisi in conciliis universalibus, aut si ea haberi non possint, cum consensu tali, qui ad Concilii Vniversalis auctoritatem proximè accedat: contra quam nuper fecit Constantinopoli Cyrillus, qui sine Patriarchis, sine Metropolitis, sine Episcopis novum nobis propinavit Symbolum. D. Grotius in append. ad Comment. de Antichristo. Amstelod. 1641. 8ᵒ. p. 48, 49.  Grotius, I shall by way of answer communicate what I find in the close of the Sieur Van Haghe's Letter, where he says, that there was scarce any one among the Metropolitans, of which a great number were then present at Constantinople, who would not adventure his estate, life and person in the defence of the said Patriarch and his Confession. But of this more hereafter, if they who have a power and right of command over me shall think fit and necessary.  

a Out of the Letter of the Sieur Van Hague.  Not long after the arrival of the French Ambassador, there came from Rome to Constantinople two fugitive Greek Bishops, the one having been Metropolite of Sophia, the other of Acrida, sent thither by the Pope and the College of Cardinals de propaganda fide, to give the Patriarch further disturbance, and to get him displaced, in order to the advancing any one of their Cabal, otherwise never so unqualified either for life or learning. These two recommended to the French Ambassador, had lodgings assigned them in his Palace, and were fully assured of his protection. To show their zeal to the cause, which they came to advance, they fell upon the Patriarch with most reviling language, calling him Heretic, Lutheran and Infidel; and threatened the Metropolitans, that they would give a great sum of money to the Grand Signior for the Patriarchship, and take it to farm: and this they would do, as soon as they received new instructions and orders from Rome. The French Ambassador appearing so much in their behalf, the Patriarch, together with the Bishops and chief of the secular Greeks, who readily and jealously joined with him, thought, that it highly concerned them and the peace of their Church, to inform the Emperor, Vizir, and the principal Ministers of the designs of the Pope and his adherents.  
It was 
a V. Hotting. Analecta in append. pag. 558. who was fully informed of these particulars by Monsieur Leger, a French Divine, who had lived for several years in Constantinople, and was very intimately acquainted with Patriarch Cyril.  not long after, that the Metropolites of Adrianople, Larissa, Chalcedon, Cyzicum and Naupactus entered into a conspiracy against the Patriarch: but by the help of friends and a Present of ten thousand Dollars the tempest was allayed.  

a pag. 559.  October 1633. Cyrillus Contari Metropolite of Beroea, who had been formerly 
b See the Letter of Dionysius Guillius, a Jesuit, one of those, who had been banished Constantinople, where he gives a large account of his studies and behaviour, and of the great deference, which he showed to those of his Order, apud Leonem Allatium de Ecclesiae Occidentalis & Orientalis perpetua consensio●e, lib. 3. ca 11. sect. 5. pag. 1077.  a Scholar of the Jesuits, made use of the money, which, by virtue of Letters commendatory from the Patriarch, he had collected in several Provinces for the uses and necessities of the Church, to dethrone his Patron, who had employed him. The occasion of his disgust and hatred of the Patriarch proceeded from his not being preferred by him to the Archbishopric of Thessalonica, which he earnestly desired, and now he was resolved in the way of revenge to step into his Seat: for which advancement he was to pay no less than fifty thousand Dollars. But not being able to make good his undertaking and satisfy for this great sum, after seven days huffing and domineering, the Turks banished him and the Bishop of Amasia his Confederate, who died there, to the Island of Tenedos: whence writing penitential Letters to the Patriarch, in which he acknowledged his guilt and the justice of his punishment, he was by his favour restored to his former Diocese.  

a V. Hotting. Annal. pag. 559. where through a mistake he is called Athanasius.  March 1634. Six months after this, Anastasius Pattelari of Candia, Archbishop of Thessalonica, bought the Patriarchship at the price of sixty thousand Dollars: and this by the instigation and with the assistence of the Romanists, as Cyril writes in a Letter from Tenedos, whither he was banished. But this perfidious and ingrateful man, whom Cyril had preferred to be a Bishop, and had otherways obliged, continued scarce a month in the dignity, which he had gained by horrid Simony, Cyrillus being restored in June following upon the hard condition of paying, besides the sum which the sacrilegious Usurper had contracted for, an overplus of ten thousand Dollars, almost to the utter ruin of the poor Greeks, of whom it was to be exacted and levied.  
March 1635. 
a pag. 561.  Cyrillus Contari begins again to raise new troubles in the Greek Church, to gratify his own ambition and pride, and his Masters, the Jesuits, and bribing the Turks with fifty thousand Dollars, invades once more the patriarchal Throne, which is now wholly influenced and governed by the Jesuits. In the midst of his wine in April following, not able to keep the secret, he confesses, that all was done by an agreement with the Pope, to whom Cyril was to be sent, whom they had got banished to Rhodes. This man was every way fit for their turns, being of a base mercenary temper, and wholly depending upon Rome: making frequent profession, that if the Pope would but furnish him with money enough, he would not only kiss his hands, but his feet too: and I suppose he would have been content to have styled himself Patriarch, Imperatoris Turcarum & Romani Pontificis gratiâ. Cyril now an Exile in Rhodes gives an account, by Letters to the Dutch Ambassador, of his hard and cruel usage, and of the designs of some of the Christian Corsayrs to have seized upon him in order to his transportation into Italy: which being made known to the chief Officer, who commanded the Soldiery in that Island, was happily prevented by his removing him thence.  
About eighteen months after, July 1636. he was restored, though not without the powerful intercession of his friends, and great sums of money, without which be the cause never so just and clear, nothing is done in Turkey.  
Cyril, though restored, had the same difficulties to encounter with as before: the same enemies still remained, who kept up their animosities and malice toward him: those of Cyrillus of Beroea his party, advanced during his usurpation to titles and dignities in the Church, who were now disgraced and ran the same fortune with him, endeavouring by all means possible to promote his interest: and we cannot easily imagine, that the Jesuits were now reconciled and become his Friends. No, they saw to their heart's grief, how Cyril had still prevailed, notwithstanding his frequent depositions and banishment: and therefore they all were resolved to be rid of him one way or other and get him dispatched. For now they were grown furious and desperately mad against him: and nothing less than his blood would satisfy their revenge. Which yet God would not suffer them to effect, till about two years after.  
The Tragical time drew nigh, in which this excellent man was to be made a Sacrifice. Of the manner of his Death I am able to give a particular relation, as having received it from the mouth of the Reverend Doctor Pocock, Prebendary of Christ Church Oxon, a person of excellent judgement and incomparable learning in the Oriental Languages, as those many useful and curious Books, which he has published, fully declare, who then lived at Constantinople, when the bloody fact was committed, and of which he sent a large account to that excellent man, Archbishop Laud, of famous memory, who was very inquisitive to know the minute circumstances of the Patriarch's Death, little thinking at that time, that his own sad fate was coming on so fast. The copy of this Letter was unhappily lost in the time of the Civil Wars: but this reverend and excellent Person has been pleased often in discourse to give me the sum of it. Which very much confirms the relation of the same Murder, written by 
a V. Epistolam Conopii ad Antonium Legerum apud Hotting. in appendice Analectorum, pag. 564.  Nathanael Conopius, Protosyncellus of the patriarchal Church under this Patriarch, in Greek.  
Cyril's Enemies not able to get any advantage over him, during the Emperor's stay at Constantinople, the chief Vizir being his Friend, they foreseeing their departure from that City, had with their money gained an interest in Bairam Bassa, then in great favour, who undertook the business for them, which he thus by a wile effected. For the Grand Signior, having resolved in the year 1638. upon a War upon the Persians in order to the recovering of Bagdat out of their hands, into which it had fallen not long before, sent this Bairam Bassa before him to prepare the way, and to make all necessary provisions for the intended Siege: while he and the Vizir advanced in slow and easy marches with the gross of the Army, then gathering from the most distant parts of the Empire, though in two distinct Bodies, and at some distance, for the convenience of forage and quarter. The Emperor finding all things to his mind, and agreeable to his expectation, was hugely pleased and satisfied with his conduct. He taking the advantage, and being often admitted into the Emperor's presence, assisted herein by Husain Bassa, represented to him, among other things relating to that conjuncture, that Cyrillus had a great power over those of his Religion, that by his instigation the Cossacks had but lately fallen upon 
a In the ordinary Maps it is called Azoph.  Azac, (a considerable Town upon the River Tanais, not far from the great lake of Maeotis,) which they took and pillaged, that he was a dangerous man, and might stir up the Greeks, which were so numerous in Constantinople, to mutiny, at that time especially, when the Imperial City was left bare and defenseless, most of the Janissaries being in the Camp, and therefore that it was fitting and necessary to prevent such a mischief, as might easily happen, by putting him to death. The jealous Emperor possessed with these plausible stories, immediately in a rage signed an Hat Sheriff or Order for his being strangled: and a Courier was dispatched away with it in great haste to the Caimacam or Governour. He, pursuant to his Order, forthwith sent his Officers to seize upon Cyrillus, and sent him Prisoner to one of the Castles upon the Bosphorus. In the Evening 
a Anno Domini 1638. Januarii 27. Cyrillus Patriarcha Constantinopolitanus, inimicorum calumniis oppressi●s, Imperatoris tum absentis mandato strangulatus est. D. Pocockius in supplemento Historiae Dynastiarum ad finem Gregorii Abulpharagii, pag. 53. Oxon. 1663. Vbi vir ille longè praeclarissimus pro Januario mense reponendum fuisse Junium me plusquam semel admonuit, uti in chartâ rectè seriptum erat quam malè intellexit Typotheta, nec mendum inter legendum sustulit Corrector.  June 27. they took him thence, and put him into a Boat, telling him, that they were carrying him on board a Vessel lying at Santo Stephano, a small Port upon the Propontis, a little below the Seven Towers, in order to his transportation. But as soon as they had launched forth, he perceiving their design to murder him, fell upon his knees and prayed with great fervency and earnestness, preparing himself for death. After some revile and buffet, they did not long delay to put the fatal string about his Neck, and soon dispatched him. Having done the bloody work, they stripped him and threw his naked Body into the Sea: which was afterward taken up by Fishermen, and by some of his Friends buried upon the Shore, where it had lain exposed for some time. But it soon appeared, that the malice of his enemies was not yet satisfied: for envying him the honour of a Grave, they addressed to the Caimacam; and got an Order from him to have his Body dug up, and thrown into the Sea again: and it was done accordingly. But the Body was afterwards recovered, and buried obscurely in one of the Islands, that lie over against the Bay of Nicomedia. Thus fell this great man Cyrillus Lucaris by the hands of violence, whom both for his Piety and Sufferings, which were wholly upon the account of Religion, I shall not be afraid, having just reason so to do, notwithstanding the passionate censure of Monsieur Arnaud, to esteem a Saint and Martyr.   

APPENDIX.  
PRaeter ea, quae de hac vetustissima juxtà ac piissimâ Doxologiâ 
a pag. 223, etc.  superiùs annotavi, paucula haec subnectere visum est. Exstat Doxologia haec Graecè edita in fine Liturgiae S. Chrysostomi, ab Ambrosio Pelargo Niddano, ordinis Praedicatorum, Wormatiae, 4ᵒ. an. 1541. quem simeon Syracusanus (uti ille loquitur) Popponem Trevirorum Archiepiscopum è Terrâ Sanctâ, quam religionis fortè causâ inviserat, redeuntem comitatus, Treverim attulisse fertur. Codicem autem hunc mirae vetustatis esse depraedicat, & ante mille annos descriptum fuisse, & ante octingentos plus minus annos Treverim allatum. Pauculas variationes in margin apposui sub notâ Tr. Librum autem istum, rarissimum quidem & vix alibi reperiendum, ex ipsius Bibliothecâ quantivis pretii ceimeliis refertissimâ, utendum dedit vir consummatissimae eruditionis, & omni laude major, D. Thomas Marshallus S. Theologiae Professor, & Collegii Lincolniensis Oxon. Rector perquam dignissimus. Facilè quoque videbis formam istam, quae in Libro Constitutionum Apostolicarum paulò amplior occurrit, cum Codice Treverensi magis convenire, quam cum nostro Alexandrino. Sed discrimen utriusque adeò leve & nullius momenti est, ut in caeteris mirifica consensio perplaceat, & invictissimum Catholicae veritatis argumentum contra nuperos Dogmatistas, qui sub purioris Theologiae titulo antiquam & Apostolicam de Sanctissimae Trinitatis & divinitatis D. nostri Jesus Christi mysterio fidem subdolè & impiè corruperunt, meritò debeat aestimari. Reperi quoque hunc divinissimum Hymnum ad finem duorum Psalteriorum Graecorum MSS. in Bibliothecâ Bodleianâ, quorum alter num. 15. in 8ᵒ. inter Codices Baroccianos, scriptus erat ante quingentos & septuaginta plus minus annos, ut ex circulis Paschalibus post Praefationem S. Basilii, Theodoreti, & Cosmae Indicopleustae illic descriptis abunde liquet. Horum enim primus incipit ab anno Creationis 6613. sive Christi 1105. ultimus verò desinit anno ejusdem Epochae 6648. sive Christi 1140. Circa hujus intervalli initia codicem descriptum fuisse hae tabulae ad computum Ecclesiasticum spectantes, quae futuris annis, uti solent Ephemerideses & Calendaria, prospicere meritò censendae sint, liquidò testantur. Alter verò in 4ᵒ. manu quidem recentiori & vix ante tria secula, uti ex characteribus conjectari fas est, exaratus. Denique S. Notkeri Psalterium MS. in Archivis Seldenianis pulcherrimè, additis notulis musicis, descriptum, monitu eruditissimi mei Amici, D. Edvardi Bernardi, S. T. B. & Saviliani Professoris Astronomiae, consului, quo praeter versionem Latino Sermone expressam, quam Ecclesia Anglicana juxta rituale in Ecclesiis Occidentalibus ferè ubivis locorum usu receptum, ad amussim sequitur, nisi quòd è Graeco paulò variatum sit, Graecè quoque, characteribus licèt Latinis exstat. Variantes Lectiones literâ N. notatas habebis.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta exemplar Alexandrinum, sive, uti illic inscribitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a Ita pro more in isthoc codice vetustissimo scribitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti quoque in Constitut. Apost. lib. 7. cap. 47. & apud S. Athanasium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalter. Oxon. 8ᵒ. Treverensis Codex & S. Notkeri Psalterium & Psalterium Oxon. 4ᵒ. habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

b Vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituitur apud S. Athanas. in Psalt. Oxon. 8ᵒ. & in Horologio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Cod. Tr. inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti etiam in Constit. Apost. & Psalter. Oxon. 4ᵒ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

c Postponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Constit. Apost. post, immediatè verbis planè interpolatis sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalt. Oxon. 8ᵒ. malè deest omnino in Tr. & Const. Apost. at habet vetus exemplar Wormatiense, uti annotavit Pelargus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tr. Const. Apost. Psalter. Oxon. N. & Horolog. post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Const. Apost. caetera, quae sequi debuerant, ita con●unduntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Ita quoque Psalter. Oxon. 4ᵒ. at Tr. Psalter. Oxon. 8ᵒ. unà cum libris impressis rectius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N. habet imperfectè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

g Desunt haec verba de Spiritu S. in Psalt. N. utpote quae in fine reponuntur. Caeteri codices hic habent uti in proprio & debito loco.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

h Deficit articulus ●, Tr.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tr. mendosè: & fortasse non Librarii sed Typothetae mendum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, numero singulari Constit. Apost. Psalteria Oxon. uti etiam N. & quantum est codicum impressorum, juxta Evangel. S. Joannis cap. 1. v. 29. concordant verò omnes in sequente versiculo, habéntque Pluraliter— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tr. mal●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
m Psalter. Oxon. 8o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
n Graeci in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & alibi, nescio quâ authoritate freti, semper hîc praefigunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod planè redundare videtur.   

o dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Const. Apost. uti supra videre est. Occurrit quippiam simile in Constit. Apost. lib. 8. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

p post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur in N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— habet quoque Psalt. Oxon. 4o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Hymnus Matutinus, è Psalterio S. Notkeri.  

Gloria in excelsis Deo,  
Et in Terra Pax,  
Hominibus bonae Voluntatis.  
Laudamus Te,  
Benedicimus Te,  
Adoramus Te,  
Glorificamus Te,  
Gratias agimus Tibi,  
Propter magnam gloriam Tuam,  
Domine Deus, Rex Coelestis,  
Deus Pater Omnipotens.  
Domine fili Vnigenite  
Jesus Christ,  
Domine Deus,  
Agnus Dei,  
Filius Patris,  
Qui tollis peccata mundi,  
Miserere nobis,  
Qui tollis peccata mundi,  
Suscipe deprecationem nostram▪  
Qui sedes ad dextram Patris,  
Miserere nobis,  
Quoniam Tu solus Sanctus,  
Tu solus Dominus,  
Tu solus altissimus,  
Jesus Christ,  
Cum Sancto Spiritu,  
In Gloriâ Dei Patris. Amen.    

Sequuntur in eodem venerandae Antiquitatis Codice hi Versiculi, è Psalmis maximâ ex parte collecti, tanquam Hymni pars, ●isdem uncialibus characteribus & planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descripti; neque dubitandum videtur, quin simul ac eodem tempore olim recitarentur; quod hodiè faciunt Graeci, uti ex Horologiis manifestissimum est: malè ergo Hymni Vespertini, à Viro eruditissimo, titulo insignitus est. Variantes lectiones hîc quoque annexas habes.  

a Quando recitatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reponunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b post hunc Versiculum sequitur in Psalter. Oxon. 8o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem; inde repetunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalt. Oxon. & Codices impressi.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
d post in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseritur hic Versiculus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita etiam in Psalt. Oxon.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
e ita quoque Psalt. Oxon. 4ᵒ. at alterum habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Per singulos dies benedicam Te,  
Et laudabo nomen tuum in seculum,  
Et in seculum seculi.  
Dignare Domine die isto  
Sine peccato nos custodire.  
Benedictus es Domine Deus Patrum nostrorum,  
Et laudandum ac glorificandum est  
Nomen tuum in secula. Amen.  
Benedictus es, Domine,  
Doce me justificationes tuas.  
Benedictus es, Domine,  
Doce me justificationes tuas.  
Benedictus es, Domine,  
Doce me justificationes tuas.  
Domine, refugium Tufactus es nobis,  
In generatione & generatione.  
Ego dixi, Domine, miserere mei,  
Sana animam meam, quia peccavi in Te.  
Domine, ad Te confugi,  
Doce me facere voluntatem tuam;  
Quia Deus meus es Tu.  
Quoniam apud Te est fons vitae;  
In lumine tuo videbimus lumen.  
pretend misericordiam tuam  
Scientibus Te.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita apud S. Basilium de Spiritu S. ad Amphiloch. cap. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud S. Basil. uti etiam ad finem Psalterii in Bibliothecâ Bodleianâ in 4o.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Basil. & in Psalt. Oxon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalt. Oxon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psalt. Oxon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

Ita Hymnum hunc exhibent codices impressi.  
Hymnus Vespertinus.  
Lumen hilare Sanctae gloriae, immortalis Patris, Coelestis, Sancti, Beati, Jesus Christ, quum ad solis occasum pervenerimus, lumen cernentes Vespertinum, Laudamus Patrem & Filium & Spiritum Sanctum Dei. Dignus es tempore quovis sanctis vocibus celebrari, Fili Dei, Vitae dator, quapropter Mundus Te glorificat.   

Viginti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Sectiones, 
a Vide pag. 221.  integro Psalmo comprehensae, hoc modo disponuntur.  

I. Continet Psalmos 1, 2, 3, 4, 5, 6, 7, 8.  
II. 9, 10, 11, 12, 13, 14, 15, 16.  
III. 17, 18, 19, 20, 21, 22, 23.  
IV. 24, 25, 26, 27, 28, 29, 30, 31.  
V. 32, 33, 34, 35, 36.  
VI 37, 38, 39, 40, 41, 42, 43, 44, 45.  
VII. 46, 47, 48, 49, 50, 51, 52, 53, 54.  
VIII. 55, 56, 57, 58, 59, 60, 61, 62, 63.  
IX. 64, 65, 66, 67, 68, 69.  
X. 70, 71, 72, 73, 74, 75, 76.  
XI. 77, 78, 79, 80, 81, 82, 83, 84.  
XII. 85, 86, 87, 88, 89, 90.  
XIII. 91, 92, 93, 94, 95, 96, 97, 98, 99, 100  
XIV. 101, 102, 103, 104.  
XV. 105, 106, 107, 108.  
XVI. 109, 110, 111, 112, 113, 114, 115, 116, 117.  
XVII. 118.  
XVIII. 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133.  
XIX. 134, 135, 136, 137, 138, 139, 140, 141, 142.  
XX. 143, 144, 145, 146, 147, 148, 149, 150.     

AN INDEX OF THE Chiefest matters contained in this Book.  

A.  
ABsolution. pag. 180  
Abstinence from blood and things strangled. 234  
Accounts of time. 216  
Adorations used by the Greeks. 213  
One Altar only in a Church anciently. 155  
Alexandria. The Patriarch of it. 4  
Anachorites. 107  
Anointing of the sick. 193  
Of others in health. 195  
Anointing after Baptism. 117  
Not repeated except in one particular case. 119  
Antioch, the Patriarch of it. 5  
Archbishops, who so called. 89  
Armenians hated by the Greeks mortally. 48  
Assumption of the B. Virgin. 26, 46  
〈◊〉 Athos. 97   

B.  
Baptism. 109  
The Greeks believe an absolute necessity of it. ibid.  
The manner of it. 111  
Form of words. 112, 113  
Effect of it. 112  
S. Basil's Liturgy. 124  
Bishops, always Kaloirs. 79  
Bishoprics subject to the Patriarchate of Constantinople. 85  
No Bells, what used instead of them. 70  
Bread blessed and distributed. 143  
Sacramental Bread pure. 155   

C.  
Catechumeni. 132  
Church Censures, their good effect. 178, 183  
Chancel. 67  
Charity of the Greeks upon Festival-days. pag. 29  
Chrismation inseparable from Baptism. 115  
Christianity the causes of its decay in the East. 17  
Of its preservation. 18  
S. Chrysostom's Liturgy. 123  
Church. Their time of going to Church. 30  
Churches mean. 51  
Not to be repaired without leave. 52  
The manner of their Fabric. 62  
In Constantinople. 53  
And Galata. 55  
Church of Santa Sophia. 57  
Of the Holy Apostles. 59  
Collection of Christian Children. 11  
Colyba. 172  
Commemorations of the Living and Dead. 91, 128, 139, 207  
Communicating of Children. 161  
Communion in both kinds. 142  
Confession to a Priest. 160, 178  
Confirmation. 115  
Consecration of the Elements. 135  
When made. 144  
Constantinople. The Patriarch. 3, 73  
Expense. 75  
Revenue. 76, 79  
His Assistants. 78  
Retinue and Title, when they address to him. 79  
Dissensions in the choice. 80  
What places exempt from his jurisdiction. 73  
Atitular Patriarch. 7  
Constantinopolitan Creed. 136, 196  
Council of Florence. 7, 220  
Seven general Councils admitted by the Greeks. 217  
The Eighth Council, which. 219  
Crossing, the manner of it. 215  
Cyprus. Archbishop of it, his privilege and jurisdiction. pag. 74   

D.  
Days of the week how called. 39  
Deacons. 93  
Dead. Their opinion about the state of the Dead. 202  
Divorces frequent. 192  
Doxology greater and lesser. 223   

E.  
Easter. 31  
Eastern Church what, and why so called. 1  
Elevation of the Sacramental Bread. 140  
Eucharist celebrated upon Festival-days. 29  
The manner of Consecration. 125  
European Children prove the best Soldiers. 11  
Exaltation of the Holy Cross. The Festival of it. 20  
Excommunication, and the supposed effects of it. 184   

F.  
Fasts. 34  
Festivals, the happy effect and consequence of them. 18, 19  
Calendar. 20  
Font. 65, 110  
Forgiveness, they ask it one of another before they communicate. 143  
Good Friday, the severities used upon that day. 42  
Gates of their Churches how called. 64  
Godfather but one. pag. 112  
Government Ecclesiastical. 71  
Graves visited. 207  
Greek Church, the extent of it. 8  
Greeks, how sadly oppressed. 9  
Their temper low and mean. 14  
Orthodox in the great articles of Faith.  
S. Gregory ' s Liturgy. 123   

H.  
Head-mony paid by the Greeks. 10  
Heraclea. The Archbishop of it crowns the Patriarch of Constantinople. 78, 85  
Hymn morning. 44, 225  
Evening. 228  
Howl of women at Funerals. 211   

I.  
Jerusalem. The Patriarch of it. 5  
Images, painted. 63, 66  
No Images engraven or embossed in the Churches. 211  
Immersion threefold. 112  
Imposition of hands. 177  
S. John the Evangelist his death. 20  
Islands not far from Constantinople. 101  
Justiniana prima. The Archbishop of it, his privilege and jurisdiction. 73   

K.  
Kaloirs. 93   

L.  
Lenten-fast. 35  
Lamps burning before the Altar. pag. 69  
Lay-people baptise in case of necessity. 109  
Leavened bread in the Sacrament. 153  
Life of the Saint read upon his Festival. 28  
Liturgies several sorts. 121  
Three only in use. 123   

M.  
Mahomet's Testament counterfeit. 9  
Marriages. 180  
Metropolitans and Bishops under the Patriarch of Constantinople. 83  
Monasteries exempt. 237  
Upon Mount Athos. 97  
Monks. 93  
Mysteries or Sacraments seven. 107   

N.  
Nicene Fathers. 34   

O.  
Oblation of bread and wine how blessed. 129  
Offerings of the Greeks. 29  
Upon recovery from sickness. 216  
For the dead. 209  
Offices long and tedious. 27  
Holy Orders. 93, 176  
Oil only made and blest by the Patriarch and Bishops. 118  
The Composition of it. 119   

P.  
Painting mean. 63  
Palm Sunday. 39  
Particles of bread. pag. 127, 171, 205, 208  
Old Paschal Cycle still made use of. 31  
Passion-week. 39  
Day. 42  
Patriarches four, their jurisdictions, limits and titles. 2  
Particularly prayed for. 6  
Inauguration. 70  
Judges in Civil affairs. 77  
Patriarches of other Communions. 7  
Patriarchal Church at Constantinople. 59  
Penances. 178  
Pictures admitted in their Churches and reverenced. 211  
Pillar, to which our B. Saviour was tied, part of it remaining. 60  
Pope not mentioned in the public prayers of the Greeks. 6  
Prayer to Saints. 231  
Posture and behaviour in their Churches. 214  
Priests. 90, 177  
Praesanctificatorum Liturgia. 123, 125, 175  
Procession of the H. Spirit. 197  
Processions used in their Churches. 130, 133  
Purgatory. Whether the Greeks believe Purgatory. 204   

R.  
Readers. 93, 176  
Renegadoes. 15   

S.  
Sacraments or Mysteries seven. 107  
Sacrament but once celebrated the same day on the same Altar. 155  
Vp●● holidays. 156  
Received four times a year. 157  
And Fasting. 158  
At what time of the day celebrat. 157  
In Lent not till the afternoon. 158  
Their posture at receiving. 159  
Reserved for the uses of sick persons. 162  
Sacristy. 69  
Salutations at Easter. 32  
sing mean. 216  
Slaves Christian. 16  
Subdeacons. 93, 177  
Sunday how called. 31  
Sundays after Easter. 32  
Before Easter. 36  
Superstition of the Greeks. 231  
Swearing upon a Cross. 236   

T.  
Communion-Table. 68  
Table called Prothesis. 68  
Transubstantiation, a novel Doctrine. 146  
Triangular piece of Bread in honour of the Virgin. 233  
Turkish Empire how supplied. 16   

V.  
Veneration of the unconsecrated Elements. 134  
Vestments. 237  
Vigils. 27  
Of Good Friday. 42  
Of other Festivals. 49  
Union of Christ. Princes desired. 13   

W.  
The ceremony of Washing the Feet of twelve persons. 40  
War. The Holy War defended. 13  
Water poured into the Chalice. 127, 140  
Waters when blest. 23, 49, 111  
The same Water not used a second time in Baptism. 114  
No Holy Water at their Church-doors. 216  
Women Professed. 106   
FINIS.   

A Catalogue of some Books Printed for, and to be sold by Richard Davis in Oxford.  

IN FOLIO.  
DR. Hammonds Works the 1. Vol. Containing a Collection of Discourses chiefly Practical, with the Life of the author, 1674.  
— His Paraphrase and Annotations on the New Testament, the fourth Edition, 1675.  
— On the Psalms.— His Sermons.  
Lucian's Dialogues, made English from the Original, by Jasper Main, D. D.  
Mereator's Atlas, Englished by W. Saltonstall.  
A Poem to the Duke of York on our late Sea-fight with the Dutch, by J. M. C. C. Oxon.  
Five New Plays. The Siege of Urbine. Selindra. Love & Friendship. Pandora. Imperiale a Tragedy. By Sir William Killigrew, Vice-Chamberlain to Her Majesty, 1666.  
An Elegy on the Death of the Duke of Gloucester, by M. Lluellin Dr. in Physic.  
The History of the Pretended Saints, by Hen. Foulis the second Edition. 1674.  
The Works of Mr. William Pemble.  
Songs for 1. 2. and 3. Voices to the Thorow-Bass with some short Symphonies. Collected out of some of the select Poems of the Incomparable Mr. Cowley and Others. And Camposed by H. Bowman Philo-Musicus. Engraved upon 85 Copper Plates. The 2d. Edition corrected and amended by the Author. 1679.  
A Letter of all the Lay. Nobility of England to the Pope, 1300. then denying his Suppremacy in things Temporal in the King's Dominions, in Latin, with the same in English, and all the said Nobilities Names with their Coats of Arms (being 104.) Engraved on a large Copper Plate: to which is adjoined a brief account of the Pope's Pretences to the Crown of England, and an Answer thereunto. With a Dedication of All to the present Nobility. Printed on two broad sheets of Royal Paper. 1679.  
Annalium Mundi Universal. Origines Rerum (& progressus) sacras juxta ac Seculares, ab Orbe condito tradentium, Lib. XIV. Authore Hug. Robinsono, olim Wintoniensi Archididascalo, postea Archidia●●o.  
Jussu Regio Recognovit, emaculavit, lacunosum explevit, multaque nocte adopertum in lucem edidit, THOMAS PEIRCE, S. T. P. Decanus Sarisburiensis. 1677.  
Jamblichi Chalcidensis de Mysteriis Aegyptor.  
Tho. Gale Anglus Graece nunc primum eddit, Latin vertit, & notas adjecit. (1678.) è Theatro.  
Provinciale, (seu Constitutiones Angliae) etc. Auctore Guliel. Lyndwood, J. V. D. Cui adjiciuntur Constitutiones D. Othonis, & D. Othoboni, Cardinalium, Annotationibus Johannis de Athona. Huic editioni nunc primum accesserunt Constitutiones Provinciales antedictorum Archiepiscoporum, & aliorum sine Glossematis in ordinem digestae. Omnia ab innumeris, quibus undique scatebant, erroribus atque mendis purgata ac restituta. 1679.   

IN QUARTO.  
A Collection of several Replies and Vindications of the Church of England, by H. Hammond, D. D. in 4. Vol.  
The hurt of Sedition, or the true Subject to the rebel, by Sir John Cheek, with a Preface of D. Langbane's.  
A Funeral Sermon on Phil. 1. 23. by John Millet.  
The Vaulting Master, or the Art of Vaulting illustrated with sixteen brass Figures, by W. Stoaks.  
Christ and his Church, or Christianity explained in 7. Evangelical and Ecclesiastical heads, by Edw. Hyde, D. D. sometime Fellow of Trinity College in Cambridge, & late Rector of Brightwell in Berks.  
Cheerful Airs or Ballads, for three Voices, by J. Wilson Dr. in Music, late Professor of the same in the University of Oxford and one of the Gentlemen of His Majesty's Chapel, in 3. Vol.  
Hosanna, a Thanksgiving Sermon on the Kings Return on Psal. 118. v. 22, 23, 24, 25. by Jo. Martin.  
A Sheet of directions for Daily Examination of Sin, by Bishop Usher.  
The Throne of David, or an Exposition on the second Book of Samuel by W. Guild.  
Howel's Vocal Forest the First part.  
Davenant, Morton, Drury, etc. Good Counsel for Peace.  
Sicily and ●aples, or the Fatal Union. A Play.  
Some Considerations touching the Usefulness of Experimental natural Philosophy, proposed in Familiar Discourses to a Friend, by way of Invitation to the study of it, by the Honourable Robert boil Esquire, The 2d. Edition.  
— Considerations of the Usefulness of Experimental Philosophy, the 2d. Vol. 1671.  
— The 2d. Vol. of his Experiments of Air, with many Figures engraved on 8 Brass Plates. Also his Treatise of the Atmospheres of consistent Bodies. 1669.  
Philosophical Transactions of the Royal Society. Numb. 6, 7, 8. 1666.  
Nehemiah, or the Excellent Governor: A Sermon Preached at Dublin, Aug. 69. before the Right Honourable Thomas Earl of Ossery then Lord Deputy of Ireland, by Jo. Parry, D. D. and Dean of the holy Trinity in Dublin, 1670.  
A Sermon Preached at a Visitation at Grantham in the Country and Diocese of Lincoln, 8 Octob. 1641. on Mat. 15. 9 by the Right Reverend Father in God, Robert Sanderson, late Lord Bishop of that Diocese, in Folio and Quarto. 1671.  
Two Patterns of Goodness and Charity; one of Job in the midst of his Honour and Wealth, the other of the Widow of Sarepta in the Extremity of her Poverty. In two Sermons by David Stokes, D. D.  
A censure upon certain passages contained in the History of the Royal Society, as being destructive to the Established Religion and Church of England, by Henry Stubbs, Physician in Warwick, the second Edition with additions, 1671.  
— His Replies to Glanvil, More, etc. 1671.  
A Collection of Sermons upon several occasions by Tho. Pierce, D. D. Dean of Sarum. 1671.  
— His Correct Copy of some Notes concerning Gods Decrees.  
— His Decad of Caveats to the People of England, being a 2d. Vol. of Sermons; to which is added an Appendix for Conviction of the Atheist, the Infidel, and the Setter up of Science to the prejudice of Religion. 1679.  
A Sermon Preached in Lent Assizes at Alesbury, Mar. 8. 1671. being Ash-wednesday, by A. Littleton, D. D. Chaplain in Ordinary to His Maj.  
The Attic antiquities in seven Books, the three first by Fra. Rous, the four last by Za. Bogan. The Eighth Edition. 1675.  
A Sermon of the Credibility of the Mysteries of the Christian Religion. With an Appendix to the same by Tho. Smith Fellow of St. Mary Magdalen College.  
Propositions concerning Optic-Glasses, with their natural Reasons, drawn from Experiments. At the Theatre, 1679.  
Of the Benefits of our Saviour Jesus Christ to Mankind. At the Thea. 1680.  
The Ends of Christian Religion justified in 10. Sermons, by R. Sharrock, L. L. D. 1673.  
Moxon of the Globes Celestial and Terrestrial, the 3d. Edition. 167●.  
Joan. Buridani Quaestiones in octo Libros Politicorum Aristotelis.  
Porta Mosis; sive Dissertationes aliquot R. Mosis Maimonidis, nunc primum Arabicè prout ab ipso Authore conscripta sunt, & Latin editae, una cum Appendice Notarum Miscellan. Opera & study E. Pocockii Ling. Hebr. & Arab. in Acad. Oxon. Professoris.  
Historia Dynastiarum Arabice. Auth. Gregorio Abul Pharagio. Edit. Interpret. & continuat. per E. Pocock, L. Hebr. & Arab. Profess. in Acad. Oxon.  
Idea Trigonometriae demonstratae. Item de Cometis, & inquisitio in Bulliadi Astronomiae Philolaicae Fundamenta, Authore Setho Ward. nunc Ep. Salis.  
Savili Oratio coram Eliz. Regina.  
Britannia Rediviva. Musarum Acad. Oxon.  
Epicedia Acad. Oxon. in obitum Hen. Ducis Glocestriensis.  
Epicedia Acad. Oxon. in obitum Mariae Principis Arausionensis.  
Academiae Oxoniensis Notitia. Edit. 2 da. 1675.  
Dissertationes quatuor, Quibus Episcopatus jura, etc. contra sententiam D. Blondel & Aliorum, Auth. H. Hammond, S. Theolog. D.  
Oxonium Poema per J. Vernon. ex Aede Christi.  
De anima Brutorum quae Hominis vitalis est, exercitationes duae. Authore Tho. Willis, M. D. & Professor Sedlaiano. 1673.  
Pharmaceutice rationalis sive diatriba de Medicamentoram operationibus in Corpore humano pars 1a. & 2a. vol. 2. Auth. T. Willis M. D. 1674. & 75.  
De Causis Remediisque Dissidiorum, quaeorbem Christianum hodie affligunt, exercitatio Theologica. Authore Tho. Smith S. T. B. & Col. B. Mar. Mag. Oxon. Socio. 1675.  
Examen Censurae: sive Responsio ad quasdam Animadversiones antehac ineditas, in Librum cui titulus Harmonia apostolica etc. per Geor Bullum Anglicanae Eccl. Presbyterum. Accessit Apologia pro Harmonia ejusque Authore contra Declamationem Thomae Tullii, S. T. P. in libro nuper Typis evulgato, quem justificatio Paulina, etc. inscripsit, per eundem. 1676.  
Catalogus plerorumque omnium authorum (tam antiquorum quam recentiorum) qui de Re Heraldica Latinè, Gallicè, Italicè, Hispanicè, Germanicè, Anglicè scripserunt. Interspersis hic illic, qui claruerunt in Re Antiquaria, & jure civili, ea saltem parte quae HERALDRIAE facem accendit, etc. A Tho. Gore, Armig. 1680.   

IN OCTAVO.  
DR Hammond's Practical Catechism, with the reasonableness of Christian Religion.  
A View of the threats and punishments recorded in the Scriptures, Alphabetically composed, with some Observations upon several Texts, by Zachary Bogan of C. C. C. in Oxon.  
— The Mirth of a Christian Life, and the sorrows of a wicked Life, by the same Author.  
Fides Apostolica, or a Discourse asserting the received Authors and Authority of the Apostles Creed: together with the grounds and ends of Composing thereof by the Apostles, the sufficiency thereof for the Rule of Faith, etc. by George Ashwell, B. D.  
— Gestus Eucharisticus, a Discourse concerning the Gesture at the receiving of the Lords Supper.  
A Treatise of the preservation of the Eyesight, by Dr. Baily.  
The Circles of Proportion, and the Horizontal Instrument, etc. Both invented, and their use written, by W. Oughtred Aetonensis.  
The natural Man's blindness, in 3. Sermons on Rom. 7. 7. by H. Hurst.  
Essays and Observations on the Humours of the Age, Discovered and Characterised, by W. Masters, A. M. late Fellow of Merton College.  
Ovid's Invective against Ibis, translated into English Verse, by J. Jones Schoolmaster in Hereford, 2 d. Edition.  
A plain and profitable Catechism, with a Sermon on Ex. 23. 2. by Mr. James Bacon, published by Dr. Henry Wilkinson.  
A Divine Theatre, or a Stage for Christians, a Sermon at C. C. in Oxford by John Wall, D. D.  
Shepherd of Sincerity and Hypocrisy, with a Tract annexed, to prove that true Grace doth not lie so much in the Degree, as in the Nature of it. By a Reverend Divine.  
Downham, of Christian Liberty.  
Homer à la mode, a Mock Poem upon the first and second Books of Homer's Iliads, 2 d. Edition.  
Christian Liberty rightly stated and enlarged, in a brief Vindication of the Lawfulness of Eating things strangled, or Mea●s confected with Blood, by W. Roe.  
The Nullity of the Romish Faith, or a Blow at the Root of the Romish Church, being an Examination of their Fundamental Doctrine concerning the Church's Infallibility, by Matthew Pool, late Minister of the Gospel in London, 1671. the 4 th' Edition.  
The Origine of Forms and Qualities (according to the Corpuscular Philosophy) Illustrated by Considerations and Experiments, by the Hon. Robert boil Esq Fellow of the Royal Society, 1671. the 2 d Ed.  
— Hydrostatical Paradoxes, made out by new Experiments (for the most part Physical and easy▪) 1666.  

Tracts about  
The Cosinical qualities of things.  
Cosmical Suspicions.  
The Temperature of the Subterraneal Regions.  
The Temperature of the Submatine Regions.  
The Bottom of the Sea. To which is Prefixed, an Introduction to the History of particular Qualities. 8o 1. vol.   
— New Experiments of the Relation betwixt Flame and Air, and about Explosions, with an Hydrostatical Discourse in Answer to Dr. More. Of weighing water in Water, of the Levity of Bodies under Water. Of the Airs spring on Bodies under Water. Of the Differing Pressure of Heavy Solids & Fluids (1673.) in one vol.  
— Tracts of the saltness of the Sea, Of a statical Hygroscope and its Uses. Of the force of the Airs moisture. Of the Natural and Preternatural state of Bodies. Of the positive Nature of Cold, etc. 1674.  
— The Sceptical Chemist, or Chymico-Physical Doubts and Paradoxes, touching the Experiments whereby Vulgar Spagirists endeavour to evince their Salt, Sulphur, and Mecury, to be the true Principles of Things. To which in this second Edition, are subjoined divers Experiments and Notes about the producibleness of Chemical Principles. 1680.  
Whitby's Answer to sure footing, and Fiat Lux.  
A Funeral Sermon on 1 Cor. 7. v. 29, 30, 31. by Tho. Hawkins.  
Holland of taking the height of a Comet.  
— His Globe Notes. 1678.  
The City Match, and Amorous War, two Plays by Jas. Maine of C. C. Ox.  
The Devil of Mascon, or a true Relation of the chief thing an unclean Spirit did and said at Mascon in Burgundy, in the house of Mr. Fr. Precand, Minister of the Reformed Church there, Published in French by the said Minister, and made English by one that hath a particular knowledge of the Truth of this Story, the fifth Edition. 1679.  
The History of the Propagation and Improvement of Vegetables by the Concurrence of Art and Nature, etc. written according to Observations made from Experience and Practice, the second Edit. much Enlarged by 〈…〉 late Fellow of New Coll. 1672.  
Characters of a 〈◊〉 Heart and the Comforts thereof, Collected out of the Word of God by Hen, Wilkinson. D. D. late Principal of Magd. Hail. 1674.  
An Explication of the Divine Goodness, in the Words of the most Renowned BOETIUS. Translated by a Lover of Truth and Virtue. 1674.  
Animadversions upon Sir R. 〈◊〉 Chronicle, and his Continuation, wherein are many Errors discovered and some Truths advanced by T. Blunt, Esq 1●72.  
A View of the Civil and Ecclesiastical Law: by Sir Tho. Ridley Knight, with the Notes of J. Gregory late of Chr. Ch. O●on. the 4th Edition.  
Experiments, Notes, etc. about the Origine of particular Qualities of Alkali and Acidum, etc. by the Hon. 〈…〉 Esq 1676.  
Notitia H●●●●ricorum 〈◊〉, or Animadversions on the Ancient and Famous Greek and Latin Historians, Englished with some Additions, by W. Davenant, of 〈…〉  
Sermons Preached upon Several Occasions by 〈…〉 D. D. Prebend of Chr. Ch. 〈…〉  
Decrees of Pope Innocent the 11th. containing the suppression of an Office of the 〈◊〉 Conception of the most Holy Virgin; And of a Multitude of Indulgences. According to the Copies at Rome: from the Printing-press of the most Reverend Apostolic Chamber. Translated 〈◊〉 English out of the French Copy; (to which the Latin was 〈◊〉 as also here it is) by the direction of an Eminent Person of Honour. 1●79.  
A Guide to the Holy City, of Directions and 〈◊〉 to an Holy Life, by J● Reading B. D.  
Scripture vindicated from the Misapplicat●●n● of Mr. St. Marshal in his Sermon 〈…〉.  
The Christian 〈…〉 by 〈…〉 D. D.  
A Sermon on the 2 〈…〉 with the Apostolical Institution of Episcopacy, by W. 〈…〉  
Certain Sermons and Letters of Defence and Resolution to some of the late Controversies of our times, by Jas. Maine, D. D.  
Col. Henry Martin's Letters to his Lady of Delight, with her kind Returns, etc. published from the Original Papers, by Edm. Gayt●n.  
A short Introduction of Grammar generally to be used, Compiled and se● forth for the bringing up of all those that intent to attain to the knowledge of the Latin Tongue. To which are added useful Observations, by way of Comment, out of Ancient and Learned Grammarians, the third Edition at the Theatre, 〈◊〉. 1679.  
De Confirmatione, sive Benedictione post Baptismum solenni, etc. 〈◊〉 H. Hammond. S. T. D.  
Ailmeri Musae Sacrae, seu Ionas, Jeremiae Threni & Da●i▪ Gr●● redditt carmine.  
Ad Grammaticem ordinariam supplementa 〈…〉 3. mul●is ●●ctior, à Guil. Phalerio.  
Contemplationes Metap●●sice 〈◊〉 Natura Rer●m & rects Rationis lumine deductae, Auth. G. Rit●ch●, Bohemo.  
Delphi Phoenicizantes per Edm. Dickinson, M. D. Coll. Mert. Socio.  
Artis L●gic●● Compend●●● à Roberto Sanderson, 〈◊〉 Epis. Lincoln. Edit. Nona. 1680.  
— Compendium 〈…〉  
Exercitath Epistolica in Tho. Hobbii Phil●s●ph; 〈◊〉 Auth. Seth. Ward. S▪ T. D.  
— Astronomia Geometrica. V●i Methodu● proponitur qua primariorum Planetarum Astronomia sive ●iliptica Circularis possit Geometrice absolivi.  
Carmen Tograi Poetae Arabis 〈◊〉, una cum 〈◊〉 Latina & Notis Praxin illius exhibentibus. Opera Ed. Po●okii L. Heb. & Arab. Profess●ris. Accessit 〈◊〉 de pros●dia Arabica, per Sam. Clericum. 1661.  
Juelli Apologia Eccl●siae Angl. Graec. L●t.  
〈…〉 Lat. ex Oti● & Opera H. Edmunson. 166●.  
A●●●tii Stratagem●●um Satanae.  
 
A●a●i Phenomena 〈…〉 Scholiis Grae●.  
〈…〉 Scholiis Grae●. 1672.  
〈…〉 1679.  
Fa●stiri & Mar●●●●i Lib●ll Precum.— de Trinitate contra Arian●. 〈…〉 1678.  
Zosimi Historiae 〈◊〉 lib●isex. Gr. Lat. 〈…〉  
Richardson de 〈…〉 1678.  
Ashwell de 〈…〉  
Ethica, sive 〈…〉 S. T. D. 〈…〉 1680.  
Sharrock de Officiis 〈◊〉 de Moribus.  
— De Incontinentia.  
Analysis Libri Aristo●elis de Sophistic. Elenchis, Opera & 〈…〉 1664.  
HOMERUS EBPAIZO●N sive 〈…〉 Sacris quoad Normam Loquendi. Subnect. HESSIODUS 〈…〉 A●th. Zach. Eogan, è C. C. C. Oxon.  
Pu●riles Consabulatiunculae, Graeco-Latinae Ad calcem adjectius est I●d●●  
Graecus & Latinus in quibus omnia fere Gr. & Lat. 〈…〉  
Occurrunt, compre●enduntur. Authore W. Jackson.  
Diaconi Epitome 〈…〉. Gr. Lat.  
Scheibleri Compend. 〈…〉 167●.  
Alcinous de Doctr. Platon. Gr. 〈◊〉 1667.  
Nemesius de Natura Hominis Gr. Lat. 1671.  
Antiquitates 〈…〉 è 〈…〉 BONO JUVENTUTIS. Opera & 〈…〉 correctior. 1674.  
Epistolae Quatuor▪ quarumduae 〈…〉 T●rcarum agun●. Duae Septem Asiae 〈…〉 continent. Auth. Tho. Smith, Coll. D. 〈…〉 1674.  
Bleau de Gl●●●s.  
〈…〉 Edit. 〈◊〉 1675.  
C. 〈…〉 Opera Omnia. Notis 〈…〉 1676.  
De 〈…〉 J. Seobaldo 〈…〉 Com. Pal. 1676.  
〈…〉 D. Nortono Knatchbull, 〈◊〉 & 〈◊〉 1677.  
〈…〉 & Notis Idustrati. è 〈◊〉 1678.  
〈…〉   

IN DUODECIMO.  
A Christian 〈◊〉 or preparations for, and Consolations against Death; with the 〈…〉 Cordial, by Edw. Hide, D. D.  
— A Vind●c●●on of Truth against Erro●: in seven Controversies, 1. Of Sinners Prayers. 2. Priest's Marriage. 3. 〈◊〉 4. Images. 5 Praying to Saints and 〈◊〉 6. Justification by Faith. 7. Of Christ's New Testament or 〈◊〉  
Directions to a Godly Life, Instructions for the worthy receiving of the Lords Supper, by H. 〈◊〉 The ninth Edition. 1680.  
Two Assize Sermons Preached at Reading and Abbingdon, on Cant. 7. 4. Ps. 82. 1. with two other Sermons Preached at St. Mary's in Oxon. on 1 Cor. 15. 10. Ps. 58. 11. by 〈…〉  
A short review of some Directions for performance of Cathedral Service, by Ed L●we. The 2 d Edition, with additions. 1664.  
A complete Herbal, by Robert Lovel. The 2 d Edition.  
Dr. Stoke's Directions for private Devotions and Retirements, to which are adjoined some private Devotions of the late Learned Bp. Andrews; never before extant. 1668.  
D●exelius of Eternity, in Welch.  
The Trial of a Christians Sincere Love to Christ in four Sermons, by W. Pink. The fifth Edition.  
The Gentile Sinner, or England's brave Gentleman Charactered in a Letter to a Friend: both as he is, and as he should be, by Clem. Ellis, M. A. late Fellow of Qu. Coll. Oxen. The sixth Edition. 1679.  
The Christian Sacrament and Sacrifice, by way of discourse, Meditation and Prayer, upon the Nature▪ Parts and Blessings of the Holy Communion, by 〈…〉 D. D. The 3 d Edition at the Thea. 1679.  
A Nomenclator of such Tracts and Sermons as have been Printed or translated into English upon any place or book of the Holy-Scripture now to be had in the Public Library in O●on. by John Vernevill.  
Cross, de Febre intermittente.  
Pav●●il Disputat. Ethi●●.  
Paradoxa Hydrostatica per Rob. boil.  
— Origo formarum●● Qualitation, etc.  
— Cogitationes de S. 〈…〉  
— Tractatus Novem de Qualitat. 〈…〉 etc.  
Clementis Epistolae G. L. 1669.  
Theses 〈…〉 à Curolo Potter.  
〈…〉 Smith.  
Elements 〈◊〉 Author's Edvardo Brerewood.  
Roberti Barony 〈◊〉 Theolog. Ancillans.  
— De Peccato Mortali 〈…〉  
Prolusienes' 〈◊〉 in duas parts distribute, 1. de Judiciis. 2. de Origi●e Dominiiservititis, etc. Tho. Jon●●. L. I. D. 〈…〉  
〈…〉  
— Institut. Metaphyscae. 1675.  
Bradshaw de Justificati●●e.  
Issendoor●i Cursus Logicus.  
Combachii Metaphysica  
Minutius Foelix 〈…〉 etc. 〈◊〉  
Galateus de Moribus & Bartholini Enchiridion 〈◊〉.  
Q. Curtius Notis 〈◊〉 1672.  
Pembli Tractatus Tres de 〈…〉, etc. 1669.  
Pharmaceutice Rationa●●●sive Diatriba de 〈…〉 in Human, etc. Corpore Authore Tho. Willis M. D. duo Vol. 1674. & 1675.  
Rev. Patris Lan●. Andrews, Epise. Winton. Preces Privatae Graecè & Latinè, è Theatro.  
Richardi Gardiner Hereforden●●●, Aedis Christi Oxon. Canon. Specimen Oratorium cum Supplemento 〈…〉 1675.  
M. Antonini Imperatoris, de scipso & ad seipsum, lib●i XII. Gr. Lat. 〈◊〉 & Notis illustrati, è Theatro. 1680.  
In 24. LIps●● de Constantica.  
〈◊〉 de Consolation Phillip ●.  
FINIS.    

 

  

  

 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 13.