An account of the Greek church as to its doctrine and rites of worship with several historicall 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.

An account of the Greek church as to its doctrine and rites of worship with several historicall 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.

Table of contents

Title page

TO THE Right Reverend Father in God, HENRY Lord Biſhop of London, Dean of His MAJESTIE's Chappel-Royall, AND One of the Lords of His MAJESTIE's moſt Honourable Privy Council.

TO THE READER.

The Reader is deſired to mend the following Errata, moſt of which have hapned by reaſon of the haſty tranſcribing the Authour's Copy for the Preſs.

An Account of the Greek Church, as to its Doctrine and Rites of Worſhip; with ſeveral Hiſtorical Remarques interſperſed relating thereunto.

The chief, ſixt, and unmoveable Feſtivals are placed in this order in their Menology or Calendar.

SEPTEMBER.

OCTOBER.

NOVEMBER.

DECEMBER.

JANVARY.

FEBRVARY.

MARCH.

APRIL.

MAY.

JVNE.

JVLY.

AVGVST.

§

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.

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.

APPENDIX.

〈 in non-Latin alphabet 〉 juxta exemplar Alexandrinum, ſive, uti illic inſcribitur, 〈 in non-Latin alphabet 〉.

Hymnus Matutinus, è Psalterio S. Notkeri.

Sequuntur in eodem venerandae Antiquitatis Codice hi Verſiculi, è Pſalmis maximâ ex parte collecti, tanquam Hymni pars, •iſdem uncialibus characteribus & planè 〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉.

Ita Hymnum hunc exhibent codices impreſſi. Hymnus Veſpertinus.

Viginti 〈 in non-Latin alphabet 〉 ſive Sectiones, integro Pſalmo comprehenſae, hoc modo diſponuntur.

AN INDEX OF THE Chiefeſt matters contained in this Book.

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

IN FOLIO.

IN QUARTO.

IN OCTAVO.

IN DUODECIMO.

§

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[Page]

AN ACCOUNT OF THE Greek Church, AS TO Its Doctrine and Rites of Worſhip: WITH Several Hiſtoricall 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 MAJESTIE's Chappel-Royall, AND One of the Lords of His MAJESTIE's moſt Honourable Privy Council.

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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 [Page] to addreſs my ſelf 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 Lordſhips 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 errours and corruptions, which have of late crept in among them, by bringing them [Page] into a nearer and more familiar acquaintance with the Doctrin, and rites of Worſhip eſtabliſht in the Church of England. It cannot be doubted in the leaſt, that the moſt likely way to effect this excellent deſign, was not onely 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 Governours of their Church have not ſuch a grateful reſentment of the favour, as it highly challenges and [Page] 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 publick and generous mind, which has been so conſpicuous in all parts of your Lordſhips 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 ruine,) all her true and genuine Sons, who love and pray for her peace and proſperity, [Page] 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 onely this to object, that you are a Biſhop. It is for the great honour of our Church, that we can ballance your Lordſhip againſt any of your renowned Predeceſſours, 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, [Page] to tranſmit a full character of your Lordſhips worth to Poſterity, which, when envy and malice are laid aſide, and an impartial judgment 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 publick Bleſſing to his Church, and to profeſs my ſelf in the higheſt degree of duty,

My Lord, Your Lordſhip's moſt Humble and moſt Obedient Servant,

Tho. Smith.

TO THE READER.

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HAving obliged my ſelf 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 Franke, 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, [Page] 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 Latine 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 Latine, 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 Vniverſity will make up a great part of the future Hiſtory of it, who did me the honour to print it at the Theater, where ſo many excellent Books have been by his Lordſhips direction and care publiſhed.

That I now publiſh the ſame in Engliſh, (though with large additions) it is more to doe right to the world, then to my ſelf, who have no private paſſion to gratify in it: my deſign in the one and the other being to contribute ſomewhat to the publick good.

It cannot be imputed to me as a piece of [Page] 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 Eccleſiaſticall 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 carefull, then ſpruce and elegant Writer. I have ſometimes indeed referred to the judgment 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 reflexions, 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 [Page] my Reader may not onely be bettered in his judgment 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 profeſt Enemies of it: though it muſt be moſt ſadly confeſſed, that ſeveral corruptions and errours in point of Doctrin 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 phantaſtick miſrepreſentations, and fortify their old prejudices every day more and more with freſh matter of diſlike.

The common people among the Greeks doe as they are directed, without the leaſt examination or demurr, and depend altogether upon their Teachers and Spiritual Guides in matters of Religion: being wholly ignorant of and unacquainted with [Page] the Scriptures, few having the leiſure and fewer ability to reade 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 Doctrin 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 perſwaſion as formerly, and ſo zealouſly do they retain the outward Services of Religion in all its punctilio's 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 [Page] 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 Doctrin varied from the Belief of their Anceſtours, and have corrupted the ſimplicity and purity of Religion by a mixture of odd opinions and fancies, they pretend notwithſtanding; that their Tenents 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 encline any ſober and conſidering man to believe, that they have of late more then ever been wrought upon by the ſly artifices and inſinuations and underhand dealing of the ſubtile 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 down-right [Page] 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 Embaſſadour 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 gueſs 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, [Page] 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 errours, that had prevailed among the Greeks, and introduce a ſtricter alliance and union of the Eaſtern Church with the reformed Churches of Chriſtendome. This drew upon him the indignation of Urban the Eighth, then Pope, and the Congregation of Cardinals de propagandâ fide, as they ſpeak at Rome, who knew no good could be done, while he ſate upon the Patriarchall 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 Tragicall end, and is ſtill moſt unworthily treated by Monſieur Arnaud, (from a man of such excellent Learning and Piety ſo much [Page] diſingenuity could ſcarce be expected) in the height of his zeal for the Roman Doctrin 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 reproachfull 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 authentick Papers and Memorials.

After all theſe triumphs gained over the poor Greeks, who now declare ſo fiercely for a [...], let it be remembred 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 publickly 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 [Page] pompous piece of Pageantry?) and laſtly, 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 chuſe rather to leave to the Readers judgment and obſervation upon his peruſal of the following Diſcourſe.

Notwithſtanding theſe errours and defects, we preſerve a great charity for this diſtreſſed part of the Catholick 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 Doctrin and Worſhip they are faln, and may be reſtored to their ancient integrity and ſplendour. This Chriſtian compaſſion obliges us to doe. We leave it to the Jeſuits and to the other fierce Religionaries of the Church of Rome to aſcribe the ruine 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 all-wiſe [Page] 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 Emperours 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 horrour upon what I have read in Cardinall Pole's third a 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 [Page] 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 Emperour, in this eloquent haranguea he tells him, that ſeveral Legions lay hid in England, that had not bowed their knees to Baal, that the Engliſh for leſſer crimes then Hereſy and Injuſtice to Catholicks had depoſed their Kings, as for miſpending the publick Treaſure, that they ſtill retain'd the ſame inclination, and that nothing was wanting to execute their deſign, but his Imperial Preſence.b 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 [Page] high pitch of indiſcretion and fury do men arrive by their intemperate heat and bigotry! They forget themſelves not onely to be Subjects but even Chriſtians, at the ſame time they would appear extraordinary zealous Catholicks; and care not how far the great Turk prevails, provided that a pretended Hereſy, which conſiſted onely in a recovery of the eſſential Rights of the Crown from the uſurpations of the Papal See (which was the onely 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 amd moſt effectual way to have made Solyman Maſter of Vienna, which was one of his earneſt wiſhes, if the Emperour and his Council had not been perſons of greater Policy and more Moderation, and had not foreſeen the fatall conſequences of ſuch Catholick 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 powerfull Princes of it may turn their Forces Eaſtward upon the great enemy of their Faith and Saviour, and reſtore the poor oppreſſed [Page] 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.

Notes

a

pag. 78. Fol. of the German 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, &c.

↵

a

pag. 79.

↵

b

pag. 80.

↵

The Reader is deſired to mend the following Errata, moſt of which have hapned by reaſon of the haſty tranſcribing the Authour's Copy for the Preſs.

PAge 25. lin. 4. for call reade ſtyle. p. 26. l. 5. Panteelemon. So p. 128. l. 10. p. 38. l. 3. and Patriarchs, adde, in the matter of images. p. 41. l. 26. blot our, being. p. 55. l. 21. Tophana. p. 82. l. 5. for recovers, reade renews. p. 83. l. 10. He will. l. 24. expoſe. p. 88. l. 8. Tzia. p. 97. l. 21. Sheichler. p. 127. l. 2. reade life and ſalvation. p. 136. l. 13. fanned them. p. 150. l. 27. for pag. 145. reade 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, reade had been. p. 260. l. 26. the titular—p. 279. l. 5. but I. p. 288. l. 17. for upon the Perſians, reade againſt—p. 202. l. 2. for faith, reade 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 Remarques interſperſed relating thereunto.

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THE Eaſtern Church antiently and ſtrictly ſo called,The Eaſtern Church what, and why ſo called. was onely 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 Emperours, had all of them the Title of Eaſtern, by way of diſtinction and oppoſition to thoſe of the Latine or Weſt. In which comprehenſive ſenſe I uſe the word,

[Page] Theſe Churches are governed by four Patriarchs;Governed by four Patriarchs. 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 onely allowed to the Patriarch of Conſtantinople, upon the account of his beinga Biſhop of the Imperial City, and by Eccleſiaſtical right becoming and made next in dignity to the Biſhop of old Rome.

The four Patriarchs are of Conſtantinople, Their Juriſdictions, Limits, and Titles. Alexandria, Antioch, and Jeruſalem: who, according tob 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 Patriarchs of the following Ages. Nor was the word in common uſe (it being introduced to diminiſh and [Page] overtop the Title of Exarchus) till the times of the Council of Chalcedon, which a 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 ſcatter'd 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 Oecumenical Patriarch. But of this I ſhall have occaſion [Page] to ſpeak more diſtinctly in another place.

The Patriarch of Alexandria exerciſes his power over the Chriſtians throughout Aegypt, 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 Oecumenical Judge. Sometimes he ſtyles himſelf Oecumenical Patriarch; it having been thec 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 Patriarch of Alexandria and all [Page] Aegypt, 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 reſtrain'd 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 [Page]God Patriarch of the Holy City of Jeruſalem, and of all Paleſtine: and ſometimes he is ſaluted by the name and a Title of Patriarch of Jeruſalem, the Holy Mount of Sion, Syria, Arabia, beyond Jordan, Cana of Galilee, and of all Paleſtine.

For theſe Four Patriarchs they pray in their Publick Liturgies,Prayers made for them. without any mention of the Biſhop of Rome. Which omiſſion being look'd 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 Emperour Michael Palaeologus, that in their Publick Offices and Hymns the Pope ſhould be named at the ſame time with the Four Patriarchs, asb Nicephorus Gregoras relates. And ſince this, upon a diſuſe, the ſame was agreed [Page] to at Florence; at leaſt the Inſtrument of Vnion in the cloſe, where the Five Patriarchs are reckon'd up in their Order, may ſeem to ſuppoſe it. But the Proceedings of that Council, and the Vnion which followed, being generally diſliked upon the return of the Greeks to Conſtantinople, they have not ſince pray'd for him publickly by name, but adhere to the old number and form.

The other Sects of Religion have their diſtinct Patriarchs;Patriarchs of other Sects. as the Armenians, Maronites, Jacobites, &c. And there is uſually a Titular Patriarch of Conſtantinople, the Pope pretending a power of conſtituting ſuch a one, not onely upon the account of his uſurped Oecumenical Paſtorſhip; but becauſe the Latines 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 Fryer reſided there for this purpoſe with the title of the Biſhop of Calurmina, a City in India, upon the [Page] Coaſts of Coromandel, where S. Thomas was martyred.

The Greek Church,Extent of the Greek Church. conſider'd in it self and with reference to the vaſt extent of thoſe Countries, where the doctrine and rites of it are profeſt and maintain'd, is a very conſiderable part of the Catholick Church. All the Chriſtians of the vaſt dominions of the Emperour of Moſcovy, the Coſſacks, the Inhabitants of Podolia, and of the black Ruſſia, who are Subjects of Poland, the people of Aethiopia in the inner part of Africk, lying South of Aegypt, 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 eſtabliſht Religion, and where the Chriſtians are either abſolute Lords and Maſters, or elſe onely make ſome acknowledgment to the Grand Signior or Sophy of Perſia for their peace and quiet, as do thoſe Aſiatick 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 [Page] of the Eaſt. But I am to conſider the Greek Church, chiefly as it is contain'd 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 publick 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 Allegeance 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 meerly 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 ſhew 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 Conquerours from that fury and barbarity wherewith their own [...]ough temper and [Page] 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 mony, 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 bloud 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 inſolencies of the Souldiers, 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 doe all the drudgery of the Camp, or to ſerve as Pioneers 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, [Page] 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 heightned and aggravated. though it cannot but ſtrike a horrour 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 ſuffer'd onely 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 bruitiſh 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 Souldiers) who coming to any Town command the poor Chriſtians to bring their male-children from ſeven or eight years old and upwards [Page] 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 chuſe the beſt complexion'd 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 ly 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 onely in name, part with them freely and readily enough, not onely 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 Janizaries; 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 [Page] ſome place and office about the Emperour's Perſon: the more ſtupid are ſent into the Seraglio to be Cooks, Bakers, Gardiners, Confectioners, and ſuch like inferiour ſervants; or elſe are cut, that they may be the better qualified to attend at the women's apartments.

What a Glorious deſign would it be,A Vnion 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 burthen 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 Publick 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 [Page] of the Weſt upon the recovering the Holy Sepulchre out of the hands of the Sarazens: yet this ought not to diminiſh from the glory of their piety and generous Courage, who undertook thoſe long, painfull, and hazardous Voyages. This we may miſcall eaſineſs of temper, and miſguided and ill-managed zeal: but in the meantime do not the Infidels inlarge their conqueſts and gain ground continually, and advance their half Moons, where the Croſs before was placed? Where have we recover'd for ſeveral ſcores of years ſo much as a village or ſlight fortification from them, except perchance one or two in Dalmatia?

The poor Chriſtians in thoſe parts of the World are in a deſperate and remedileſs condition,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 doe to make their condition tolerable is to flatter their Imperious Patrons, and ſcrape a little mony together, to buy their favour and good will. For long ſlavery, continued for ſeveral years, has broken their ſpirits, and quite alter'd their tempers, [Page] and taken them off from the natural courage and vigour and love of liberty, wherewith their Anceſtors were inſpired. They are content (not to ſay well pleas'd) with their ſlaviſh condition of life, they dare not entertain any generous thoughts of revenge, they are afraid to venture, though there were probable hopes of gaining their liberty by it: They are ſo overaw'd and ſtupified and loſt to all ſenſe of honour, that they have abandon'd all thoughts and hope of a change, which uſes to be the poor and miſerable comfort and ſupport of the diſtreſſed.

'Tis ſad to conſider the great number of wretched people,Renegados. who turn Turks: ſome out of meer deſperation: being not able to ſupport the burthen of ſlavery, and to avoid the revilings and inſultings of the Infidels: ſome out of a wanton light humour, to put themſelves into a condition of domineering and inſulting over others, or of wearing a pair of yellow ſhoes; which is the peculiar finery and gallantry of the Muſulmans; the Chriſtians and Jews wearing either red or black (though the Greeks, belonging to the Chriſtian Ambaſſadours, relying upon their protection, [Page] preſume to doe otherwiſe; a miscarriage which has ſometimes been complain'd of by the Turks and ſeverely puniſh'd with drubbing) ſome to avoid the penalties and inflictions due to their heinous crimes, and to enjoy the brutiſh liberties, that Mahomet conſecrated by his own example, and recommended to his followers. Theſe are the great and tempting arguments and motives of their Apoſtaſy, meer conſiderations of eaſe, pleaſure, and proſperity, or elſe of vanity and guilt: for it cannot be preſumed, that any through conviction of mind ſhould be wrought upon to embrace the dotages and impoſtures of Turciſme.

By theſe Acceſſions the Turkiſh Empire and Religion are chiefly ſupported,The 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 expence and charge, or by ſome other natural or ſupernatural cauſe I know not) would ſenſibly diminiſh, but for theſe ſupplies and that of Chriſtian ſlaves; moſt of which change their Religion, [Page] 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 publick Schools among them, how ignorant of the grounds of Religion, to what grievous temptations their Poverty and Perſecution do continually expoſe them, how unacquainted with the Holy Scripture, how little inſtructed in the doctrine of Chriſtianity, not one in twenty being able to reade, and Sermons being very rarely preach'd, and oftentimes in the learned Greek, and thoſe onely in the Patriarchal Church at Conſtantinople, or where the Metropolitans or Biſhops make their reſidence, and at particular times, as at Chriſtmas or Lent, &c. the povidence of God is to be admired, that there is yet any Chriſtianity left in the Eaſt, and that the number of Apoſtates is not greater, and that Mahometaniſm has not yet prevailed in theſe Countries as abſolutely as it has done all along the coaſts of Africk, and up the Main land, from the Syrtes beyond Tripoli Eaſtward, to the furthermoſt [Page] points of Barbary Weſt, where a Chriſtian is not to be found, unleſs in the Engliſh or Spaniſh Garriſons, or Slaves ſeiz'd upon by the Pirats, the very refuſe and dregs of all mankind, and carried into their Ports to the great scandal and ſhame of Chriſtendom, which suffers thoſe Canaglia not onely to live, but to live in triumph.

Next to the miraculous and gracious providence of God, 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 antient and pious Inſtitutions, the total neglect of which would ſoon introduce ignorance and a ſenſible decay of Piety and Religion in other Countries beſides thoſe of the Levant. This certainly is the chiefeſt preſervative of Religion in thoſe Eaſtern Countries againſt the poiſon of the Mahometan superſtition. For Children and thoſe of the moſt ordinary capacities know the meaning of theſe holy Solemnities, at which times they flock to Church in great companies, and thereby retain the memory of our Bleſſed Saviour's Birth, dying upon the Croſs, Reſurrection, [Page] and Ascenſion, and keep up the conſtant profeſſion of their acknowledgment of the neceſſary and fundamental points of Faith, as of the doctrine of the Bleſſed Trinity, and the like. And while they celebrate the sufferings and martyrdoms of the Apoſtles of our Lord and Saviour Jeſus Chriſt, and other great Saints, who laid down their lives moſt joyfully for his name, and underwent with unwearied and invincible patience all the Torments and Cruelties of their Heathen Perſecutors, they take courage from ſuch glorious examples, and are the better enabled to endure with leſs trouble and regret the miſeries and hardſhips they daily ſtruggle with.

Notes

a

3. Canon Concilii Conſtantinopolitani, & 28. canon Concilii Chalcedonenſis.

↵

b

Hiſtor. Eccleſiaſtic. lib. 5. cap. 8.

↵

a

Vid. actionem 16. Concil. Chalcedon. & 28. canon. cjuſdem Concil.

↵

b

[...].

↵

a

[...]

↵

b

This Title of Oecumenical 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 Coeleſtine writing to him to ſupply his place there. Which does not in the leaſt ſuppoſe a Supremacy in the See of Rome, but onely a Precedence or a Primacy of Order.

↵

c

V. Epiſt. Cyrilli Lucaris, tunc temporis Patriarchs Alexandrini, ad Johannem Vytenbogaert. in Epiſtol. Eccleſiaſtic. pag. 407.

↵

d

[...]. Vide [...] ad finem Codini de officiis & officialibus Curiae & Eccleſiae C. P. Pariſi [...]s 16. 18. pag. 411. & 419.

↵

a

[...].

↵

b

. [...]

↵

a

V. [...] ad finem Codini pag. 419.

↵

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 Governour of the Sons of Prince Thomas Palaeologus, in the vulgar Greek, publiſhed by Meurſius.

↵

The chief, ſixt,Feſtivals. and unmoveable Feſtivals are placed in this order in their Menology or Calendar.

[Page]

SEPTEMBER.

They begin their year the firſt day of this month.

VIII. The Nativity of the Bleſſed Virgin Mary, Mother of God.

XIV.a The Exaltation of the Holy Croſs.

XXVI.b The migration or death of S. John the Evangeliſt.

OCTOBER.

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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 [Page] Martyr,c pierced through with lances at Theſſalonica by the command of Maximian.

NOVEMBER.

VIII. Archangels, Michael and Gabriel, and all Angels.

XIII. S. John Chryſoſtome.

XIV. S. Philip, Apoſtle.

XVI. S. Matthew, Apoſtle.

XXI. The Entrance of the Bleſſed Virgin into the Temple at Jeruſalem. S. Luke Chap. 2.

XXX. S. Andrew, Apoſtle.

DECEMBER.

VI. S. Nicolas, Biſhop of Myra in Lycia, and Confeſſor under Diocleſian and Maximian.

XII. S. Spiridion, Biſhop and Confeſſor under Maximian, having had his right Eye ſtruck out, and hamſtring'd 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 [Page] 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 conſecrate and bleſs the Waters, and eſpecially for the uſes of Holy Baptiſm.

XVII. S. Anthony, one of the firſt Founders of the Monaſtick Order in Aegypt under Decius.

XVIII. S. Athanaſius and S. Cyril, Biſhops of Alexandria.

XXV. S. Gregory Nazianzene, whom they ſtyle [...] or the Divine.

XXX. S. Baſil, S. Gregory, and S. Chryſoſtome: the memory of which three great and famous Biſhops they celebrate together.

FEBRVARY.

[Page]

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 confeſt Chriſt there, obtained the glory of Martyrdom under Diocletian.

MARCH.

IX. The forty Souldiers, 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. Mary.

APRIL.

XXIII. S. George of Cappadocia, crown'd with Martyrdom under Diocletian, styled peculiarly by the Greek [...].

XXV. S. Mark, the Evangeliſt.

MAY.

[Page]

VIII. S. John, the Divine.

XXI. Conſtantine the Great, and his Mother Helena, whom they call [...], or equal to the Apoſtles.

JVNE.

XI. S. Bartholomew and S. Barnabas, Apoſtles.

XIX. S. Jude, Apoſtle, and Brother of our Lord.

XXIV. The Nativity of S. John Baptiſt, the forerunner of Chriſt.

XXIX. S. Peter and S. Paul, Apoſtles.

JVLY.

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 Emperour, there was a great intimacy and familiarity. The Latines call this martyred Saint, Margaret.

[Page] XV.a Elias the Prophet.

XXVI. S. Paraſceve, Virgin and Martyr, had her Head ſtruck off ſomewhat about the times ofb Antoninus.

XXVII. S. Panteleemenon, Phyſician and Martyr, who ſuffer'd at Nicomedia in Bithynia under Maximian. The Latines call him Pantaleon.

AVGVST.

VI. The Transfiguration of our Bleſſed Saviour.

XV. The Death of the Bleſſed Virgin: [...], dormitio. This the Latines call the Aſſumption: in the relation of whoſe triumphal carriage into Heaven by the Angels, c the Greeks are very idle and fancifull, even to a great height and degree of credulity and folly. The inſtitution of this ſolemnityd Nicephorus attributes to the Emperour Mauritius, ſome little time before the year 600.

XXIX. The beheading of S. John the Baptiſt.

§

[Page] 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 above-mentioned 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 Rubrick of theira 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 tyred, and ſo keeping up the [...] or ſacred miniſtration. [Page] 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 a Book called [...] or the Treaſure compoſed by Damaſcen. of Theſſalonica, (Venice 1618. Quarto,) which contains Moral diſcour [...]es intermixed with the Hiſtorical, and indeed are in the nature of Sermons; and ab third Book, which they call by the name of [...] or the new Treaſure.

[Page] At ſuch ſolemnities the holy and auguſt Sacrament is always celebrated, and that with great pomp and ceremony:The Holy Euchariſt at ſuch times alwaies adminiſtred. and indeed is not onely 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, Oyl 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 faln 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.

[Page] 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 thea relation which Pliny the younger, then Pro-Praetor in the leſſer Aſia made to that Emperour) and this they doe that the people may be preſent at the entire ſervice, and diſmiſt 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 my ſelf, I am perſwaded 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 strugglings and yearnings 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.

[Page] The other Feſtivals are moveable,Moveable 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 eſtabliſht 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 calleda the holy and great Lord's day or Feſtival of the Paſſover,Eaſter. orb the Paſſover of the Reſurrection: and ſometimesc 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 [Page] 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 Goſpell ofd 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 baptiz'd at this ſolemn time, being cloathed in white, the whole week being thence called [...], which name is ſtill retained in their publick 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, ore the new Sunday, or f the Sunday of S. Thomas, becauſe of the Goſpell of the day taken out of S. John Chap. 20. relating to the hiſtory [Page] 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 theb Feſtival of our Saviour's Aſſumption or Aſcenſion into the Heavens.

The ſixth Sunday, the Sundayc of the Three hundred eighteen divine Fathers, [Page] 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 Catholick Faith againſt the Impieties and Blaſphemies of Arius and his followers.

The Friday following, All Souls day.

Thed Sunday of the Holy Pentecoſt.

The day following,e the Feſtival of the moſt Holy and undivided Trinity.

The Sunday after Whitſunday, f All Saints 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 cuſtome and practice, which make the greateſt hardſhips [Page] 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 Shell-fiſh, as Cockles, Muſcles, Oyſters, Scallops, and ſuch as have no bloud; (for of theſe they may [Page] lawfully eat;) as alſo from Eggs, Cheeſe, and whatſoever is made of Milk; and uſe themſelves for the moſt parta to a dry kind of diet. On Sundays and Saturdays the uſe of Wine and Oyl 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 Oyl ſhould fall upon their Bread, or any of their lawfull 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 calledb the Sunday of the Publican and Phariſee, from the Goſpell taken out of S. Luke chap. 18.

Septuageſima, c the Sunday of the Prodigal Son, S. Luke chap. 15. or [Page] [...] 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 lawfull to be eaten; White meats being ſtill permitted.

On the Saturdayd 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 Aſcetick lives.

Quinquageſima, [...], ſo called, becauſe to this day incluſively they are indulged to eat Cheeſe, Eggs and White meats, and no longer. For on Mondaye the rigid and ſolemn Faſts begin. On this day they readef the Hiſtory of the Expulſion of Adam out of Paradiſe, which they aſcribe to his Luxury and greedy wanton appetite.

Quadrageſima, org the firſt Sunday [Page] day in Lent; they call it alſo the Sunday * of Orthodoxy, celebrating upon it the memory of Orthodox Kings and Patriarchs. 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 Emperour Charlemaine) 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 toi 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.

[Page] The fifth Sunday in Lent.

The Saturday following,l the Saturday of S. Lazarus raiſed from the dead.

The ſixth,m Palm-Sunday, ſo called from their carrying branches of Palms in their hands, in imitation of what we reade S. Mark 11. Chap.

The week following is calledn 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 [Page] 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 wonderfull act of condeſcenſion in our Bleſſed Saviour, who in this demonſtrative inſtance took on him the form of a Servant, according to the Cuſtome 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 meer mockſhow, and ſoon over; to prevail with one to ſtand for the Traitour Judas, is no ſmall difficulty, this reproachfull 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 Towell, according [Page] to the direction of the Goſpell, 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 haſt and disorder, in a very fooliſh and indiſcreet manner, the Patriarch, both by his look and behaviour in the action, ſhews 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 waſht. 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 Goſpell. 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 Cuſtome is not confined [Page] 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 crouds of spectatours.

Good Friday,Good Friday. a the great and holy Preparation, the Paſsover of the Crucifixion; but moſt commonly, the moſt holy Paſſion-day.

Theb 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 ſhamefull 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 [Page] solemn time, and ſhew an extraordinary Devotion; asc Euſebius relates of the Therapeutae mentioned by Philo, whom he fanſies 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 night-time are full of ſuch as paſs to and again. Thoſe who are weak and ſickly are allowed a little bread and water, to prevent ſwouning in the day-time: but generally, except in such like caſes, where an abſolute neceſſity may juſtify the fact, they abſtain from all ſort of food till after Sun-ſet the next day. Others, of a more vigorous and athletick 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 [Page] Croſſe: in which they betray a great deal of ſuperſtition and folly, this being onely 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 Quire 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.

Theb ſecond ſolemn Faſt is of forty days,Faſt before Chriſtmas. beginning on the fifteenth day of November, and ſerves to uſher [Page] in the Solemnity of Chriſtmas. The reaſon that ſome give for the determinate number of days appropriated to this Faſt, is no better then this, That as Moſes remained forty days upon mount Sinai faſting, in the way of an holy initiation, before he received the two Tables of the Law; ſo it becomes Chriſtians, by the like Abſtinence, as much as humane infirmity will permit, to prepare themſelves to receive Chriſt, the true and great Law-giver. This Faſt is very mild and eaſy, in compariſon of the great Lenten Faſt before Eaſter: for though they are obliged to abſtain from Fleſh, Butter, Eggs, &c. yet there is a free uſe of Oyl, Wine, and all ſorts of Fiſh, as at other times.

The third ſolemn Faſt isc 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 Obit ord Dormition, or, as they sometimes explain it more largely, of here Tranſlation from Earth to [Page] Heaven: which the Roman Church chuſes rather to call the Aſſumption of the Virgin. Onely there is ſome little relaxation indulged upon the Feſtival of our B. Saviour's Tranſfiguration, that falls within this time.

The fourth ſolemn Faſt isf 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 Saints day, which is with them the Sunday after Whitſunday, and is continued to the Feſtival day of thoſe two great Saints, which is on the 29. day of June. They find out the length of this Faſt by this eaſy Method and Rule: Look how many days there are from Eaſter to the ſecond of May, ſo many make up the intervall or number of days allotted to this Faſt. As for inſtance, when this Canon or Rule was firſt told me at Conſtantinople, in the year 1669, by a Greek Prieſt, Papas Jeremias Germanus, (who had travelled into England, where he met with conſiderable relief, and [Page] particularly here at Oxon, being a man of more refined parts and learning then the Kaloirs uſually are,) Eaſter happened to fall on the 11. of April; from which day to the ſecond of May incluſively are two and twenty days: which was the number of the days they faſted that year, in memory and honour of the Apoſtles. For All Saints day falling conſequently on the ſixth of June, if we reckon from the day following to the Feſtival, in reference to which the Faſt is inſtituted, we ſhall find the ſame number. But whether this Rulea holds in all other caſes, and is infallible, as he pretended, I am not at leiſure to examine or enquire; nor is it worth my study or time, if I were. Thus much for the Annual Faſts.

The Weekly Faſting-days are b Wedneſday and Friday;Weekly Faſts. which are ſtrictly ſtill retained, in compliance with the ancient Cuſtome and Practice of the Catholick Churches in the firſt Ages of Chriſtianity. The reaſon and original of which may be aſcribed to the Zeal and Piety of the Chriſtians of [Page] thoſe times, either that they might not be behind-hand with the more religious sort of Jews, who, according to the preſcription and tradition of their Elders, faſted twice a week, S. Luke chap. 18. vers. 12. or that they might with a due and becoming ſorrow reflect and meditate upon our Bleſſed Saviour's being betrayed and crucified, as upon theſe days, and afflict and humble themſelves under a ſenſe of their guilt, the meritorious cauſe of his Sufferings and Death.

Out of this number they exempt the Wedneſdays and Fridays of the three great and famous Feſtivals,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 Hereticks, and hate mortally. The reaſon of which poſſibly I may account for hereafter at large.

[Page] They are obliged alſo to faſta 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 doe very heartily, attributing great virtue to them. The antiquity of this cuſtom, of Bleſſing the waters upon this day, may appear from theb Homily of S. John Chryſoſtome, Patriarch of Conſtantinople, upon this very argument.

Of Pentecoſt, and the Monday following, to prepare them the better to receive the influences of the Holy Spirit.

Of the Tranſfiguration.

Of the Exaltation of the Croſs, the figure of which they kiſs faſting.

Of the Beheading of S. John the Baptiſt.

They hold it utterly unlawfull to faſt on any Saturday throughout the year,Vnlawfull to faſt on Saturdays, except that of the Holy week. excepting that of the Holy week; following [Page] herein the ancient cuſtome: it being prohibited under the grievous penalty of Depoſition to an Eccleſiaſtical perſon, and of Excommunication to a Lay-man, by thec 66. Apoſtolical Canon, which was renewed and confirmed by the ſixth general Council, as they reckon, held in Trullo, Canon the 55. By which, ſaysd Zonaras, they endeavoured to correct the Errour of the Latines. The alteration of one of the days of the weekly Faſts being, among others, a great occaſion of the breach and diſunion of the Eaſtern from the Weſtern Church.

But to put an end to this diſcourſe about their Faſts,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 onely adde thus much, that whatever the preſent opinion or abuſe be about theſe Faſts, the deſign of the Catholick Church in the inſtitution of them, and [Page] eſpecially of the Lenten Faſt before Eaſter, was truly pious and Chriſtian, that a publick check being thus given to the corrupt inclinations of nature, and the Body kept under by mortification and abſtinence, the Mind might be more at liberty to reflect upon it ſelf, and be taken up with thoughts of God and Religion; and that all, after ſuch exerciſes of Penitence, may be the better prepared to partake of the great Myſteries of the Body and Bloud of our Lord, eſpecially at Eaſter.

In ſo great Confuſion,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 beautifull: Chriſtianity here, as to the exteriour part of it, being reduced to the ſame ſtate and condition, as it was in before the times of Conſtantine the Great, when their [Page] a Sacred Conventions, ſometimes forbid by the cruel Edicts of the Heatheniſh Proconſuls 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 Chappels, which had nothing to attract either envy or emulation, or to pleaſe and gratify the eye and fancy, but where God was worſhipt in the Beauties of holineſs. Theſe Churches they ſtill enjoy, by virtue of the Grant made them by the Emperour 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 ruine 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 ſumms of money too: the Turks preſuming, I ſuppoſe, that if [Page] their Churches were once demoliſht, their Religion would ſenſibly decay, and in proceſs of time be wholly extinguiſht. It concerns the Greeks therefore to be carefull (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 expencefull Bribes, to keep up and maintain the Fabrick.

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.

Thea 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.

[Page] 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 Market-place.

The Holy Virgin, near Balini.

b S. Nicolas of the Achridians.

c The Chappell 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.

[Page] 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 re-built, having procured leave from the Caimacam or Governour 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 hanging 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.

[Page] 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 Gallies 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 Moſchs. the Authour 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 Emperours had raiſed in honour of our Religion, at ſo vaſt an expence, in Conſtantinople, (and the like is to be ſaid of the other great Cities under the dominion of the Grand Signor) are either levelled with the ground, and new Foundations built upon them; or elſe ſeized upon by the Turks, pleaſed with the curious Architecture, [Page] and turned into Moſchs, upon the taking of that City, with ſome little alteration, the better to accommodate them to the Uses of their Religious Worſhip; the Chancells being laid open, and the curious Images in Moſaick disfigured. We may gueſs at the richneſs and beauty and glory of the reſt, by thoſe few which remain, of which I ſhall onely 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 soa in honour of our Bleſſed Saviour, who is the Wiſedom of the Father; built by the Emperour Juſtinian according to the contrivance and modell of the two famous Architects of that Age, Anthemius of Tralles, and Iſidorus of Miletum: upon which he had ſet his [Page] 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 brake out into rapturous expreſſions of joy, ſaying,a O Solomon, I have got the better of thee. And if we may give credit tob Codinus, he cauſed the Statue of that King to be placed near the Regia Ciſterna, ſitting in a Chair, and, in a melancholick 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 out-shine the Temple he had the [Page] 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 where the Reliques of S. Andrew, S. Luke, and S. Timothy were anciently depoſited, being before of Wood, was pulled down, and rebuilt of Marble b by the Empreſs Theodora, the Wife of Juſtinian, incited by his example to doe ſomething worthy of her, to make her name known to, and admired by poſterity. This Church, according to the tradition of the Greeks, was firſt granted by the Emperour Mahomet, upon his taking the City, to the Patriarch Gennadius Scholarius: but he ſoon revoked his Grant, and turned it into the Moſch which now bears his name.

The Patrïarchal Church formerly belonged to a Convent of Nuns,The Patriarchal Church: where is where [Page] 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 Emperour Alexius Comnenus here lies interred. They ſhewed me here alſo the Reliques of S. Euphemia, and of ſome other Martyrs, lockt up in Cheſts, which they open with great ſolemnity, to gratify the curioſity of Strangers, who reward the civility ſufficiently. But that which they moſt eſteem is a piece of black Marble, as they pretend, part of that Pillar which formerly ſtood in the Praetorium or Hall of Pontius Pilate, to which our Bleſſed Saviour was tied, when he was whipped; about two foot long, and three or four inches over; (if my memory ſerves me right, for I did not think it worth my pains, though never ſo ſmall, to take the exact dimenſions of it;) incloſed in braſs lattice Grates, that it may not receive prejudice either from devout or ſacrilegious perſons. For they have a ſtrong imagination, that the duſt raſed from it, and put into wine, or any way conveyed into the ſtomach, cures Agues and Fevers almoſt [Page] infallibly. In a braſs Plate under it I found theſe ſix Verſes engraven, alluding to the tradition I juſt now mentioned, which they believe as undoubtedly as if it were Goſpell.

[...],

[...].

[...]

[...],

[...],

[...].

Near hereunto, the Emperour Selim, Artifice of the Greeks in diverting Selim from building here. emulous of the glory of his Anceſtours, once intended to have built a Moſch, for the advantage of the ſituation. The Greeks, fearing leſt their Church ſhould be demoliſht for the enlargement of the Area of it, play'd a maſter-game of cunning, by bribing the Vizir and the other Baſſa's, who had a mighty Aſcendent over him. They accordingly diverted him from his purpoſe, and perſwaded him to build it at Adrianople, to the great joy of the poor Chriſtians, who were thus happily delivered from their fears.

The Churches are of different figures;The form and figure of their Churches. [Page] ſomea riſing up with Cuppola's in the midſt, as Sancta Sophia: others are builtb Croſs-wiſe, like our Cathedralls; 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 Latine Copy.

In the firſt fabrick and conſtitution, they had regard to thed threefold condition and order of perſons admitted within the Church-doors: which are, e Eccleſiaſtical perſons, or Prieſts, and other inferiour Miniſters belonging to them.

f Lay-perſons, which lie under no Church-cenſure, but enjoy the privileges of their Baptiſm, and have the liberty [Page] of ſerving God in the publick Congregation; or the Faithfull.

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 compleat Church conſiſts b of an Entrance, Nave, and Chancell, diſtinguiſht by the ſeveral uſes to which they peculiarly belong, and appropriated to particular perſons.

Before you enter the Church,Porch. is c a covered Porch, uſually arch'd, running out at each ſide the Portall with Seats againſt the wall, upon which are painted ſeveral Images, as of our Bleſſed Saviour, the Virgin Mary, S. John, S. George, and the like, (theſe two laſt being the great Saints of the Eaſt,) and of that Saint particularly, to whoſe memory the Church is conſecrated; but very wretchedly, and without beauty or proportion: Painting, as well as the other ingenious and polite Arts, having [Page] been long ſince baniſht 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 callb [...] diſtinct from the Body of the Church, and ſeparated by a half partition. In the innermoſt part ſtood thec Penitents, to hear the holy Scriptures read; next to the Gate were thed Candidates of Baptiſm; and between both, thoſe who weree poſſeſſed: this being their proper place, beyond which it was not lawfull to advance one ſtep forward. But theſe uſes long ſince ceaſing, the rooms are taken up by the Women, who never ſit promiſcuouſly with Men, there being Lattices at the farther end, through which they look into the Church, without being ſeen themſelves. Here they leave the Coffin of the perſon who is to be interred, (unleſs he be a [Page] Church-man, and then they carry it in farther,) while they perform ſome Funeral offices in the Church; which ended, they carry it into the Church-yard. In this place the Font is placed,Font. of which I ſhall ſpeak more diſtinctly, when I come to ſhew the Ceremonies which they uſe in Baptiſm.

The middle Gate,Middle Gate, and Body of the Church. which they call thea Beautifull Gate, opens into theb Nave or Body of the Church, which lies open, unleſs almoſt toward the upper part, where there are ſome fewc Stalls,Stalls. as in the Patriarchal Church, where is one higher then the reſt for the Patriarch, and others for the Princes of Walachia and Moldavia, or for the Metropolitans and Biſhops, when any happen to be preſent. Above which, but more toward the Wall, in little oblong Squares, thoſe who belong to the Quire have their ſtation; and a little higher in the middle is the Desk,Desk. where they reade the Holy Scripture to the People. In the great Churches a d Pulpit is uſually placed in the middle,Pulpit. but which they very ſeldome make uſe of.Partition between the Nave and You advance onely from a ſingle ſtep to the wooden Partition. Which [Page] intervall I ſuppoſe to be the Soleas, about the meaning and right placing of which ſeveral learned men have conteſted at large. This reaches almoſt from the roof to the pavement, and takes up the breadth of the Church. It is full of Pictures done at large, eſpecially thoſe lately mentioned; ſometime daubed over with Gilt, as I have obſerved in their Monaſteries, which, being either in the Iſlands, or in the Country in by-places, out of the ſight of the Turks, are better and more richly adorned. Three Doors open out of it; whereof the middlemoſt, called the a holy or royal Door, is not open'd, or paſſed through, but upon ſpecial occaſion: b as in the ſolemn introitus of the Veſpers of the great Feſtivals; or at ſuch time as they celebrate the Communion, when the Deacon goes out thence to reade the Goſpell to the Congregation: or when the Prieſt, after the Proceſſion, immediately enters in order to conſecrate; or when ſuch as communicate approach thither to receive the ſacred Symbols from the Prieſt or Deacon, who ſtands juſt in the entrance of [Page] it. There are two leſſer Doors at each extremity, the one at the North, the other at the South ſide of the Church; by which at all other times they paſs into the Sacrarium or Chancell.

This enclos'd ſpace they moſt frequently calla Bema: Chancell: within which either becauſe of the little riſing and aſcent to it; or rather becauſe it is look'd upon as the Throne and Tribunal of Chriſt, which is the ſignification of the word in the New Teſtament, (forb this and ſuch like honourable appellations, as the Holy of Holies, the Seat and Place of God, and his Reſt, &c. they beſtow upon it,) it being the holieſt and moſt venerable part of the Church, peculiar to the Prieſts and others who ſerve at the Altar; it not being permitted the Laicks to enter there during the Communion-Service, according to an expreſs c Canon of the Council of Laodicea. Out of reſpect to which, and the Cuſtome of thoſe Times, founded upon it,d S. Ambroſe thought fit to admoniſh [Page] the Emperour Theodoſius, upon his ſtay there in order to receive the Sacrament, after he had made his Offerings: which the good Emperour took very patiently and quietly, and readily ſubmitted to. Hence it is called [...] sometimes [...] or the Propitiatory, becauſe of the Holy Euchariſt, the repreſentative Sacrifice of the Death of our Saviour, who once offered up himſelf upon the Croſs, for the ſins of the World; and ſometimes [...], for the ſame reaſon:a 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 onely lawfull to conſecrate upon the middlemoſt, which is of Stone, faſtned to the Wall, which they call b the holy,The holy or myſtical Table. Divine, and myſticall Table; where, as in their proper place, the Goſpels lie, and over which there is a Croſs, as a memorial of the Death of Chriſt.

On the left hand of it,Protheſis. toward the North, is a little Table, called [...], [Page] where they depoſit the holy Gifts or Preſents, (as under the Moſaick Law, the Shew-bread, which the Greek Interpreters of the Old Teſtament call [...],) and where ſeveral things are done preparatory to the Holy Communion.

On the oppoſite ſide is thea [...],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.

[Page] In the Patriarchall,Seats within the Chancell. Metropoliticall and Epiſcopal Churches, there are Seats in the Concha or ſpace about the Altar: the chief Seat higher then the reſt, which they call by the name of [...], or holy Throne, to diſtinguiſh it from the other Seat of the Patriarch, Metropolitan, or Biſhop, below in the Church: in both whicha 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 ofb 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 [Page] leſs repeated, thoſe who are diſpoſed to go to Prayers, knowing the meaning and diſtinction of the ſeveral blows, prepare themſelves accordingly.

But of the figure of the Greek Churches hitherto.

The Greeks retain and keep up the ſame form of Eccleſiaſticall Government under the Tyranny of the Turks, Their Eccleſiaſticall 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, every-where viſible, and a due Subordination obſerv'd among the Miniſters of holy things, and Diſcipline exerciſed: by which, the mercifull Providence of God ſo ordering it, they have prevented that Confuſion which otherwiſe had overwhelmed them, had they levelled all Titles, confounded different Orders, introduced a Preſbyterian Parity, and relinquiſhed the Canons of the ancient Church, by which their Anceſtours were governed. I will give a brief account of the ſtate and condition of all ſorts of Eccleſiaſticall perſons among them; and, for method [Page] 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 Patriarchs, yet they pay him extraordinary Reſpect; and, carrying on the ſame common and joint intereſts, often conſult him in Perſon, and frequently by their Deputies, in caſe of any difficulty that may happen; as being unwilling to determine any thing of moment without his advice and approbation.

This Right he ſtill claims by virtue of a Canon made in the Council held at Chalcedon, His Primacy in the Eaſtern Church. and retains, in the midſt of his poverty and affliction, the pompous Title of Oecumenical Patriarch, as if ready to diſpute it with the Biſhop of Rome, with the ſame eagerneſs as Joannes and Cyriacus, and others of his Predeceſſours: the ſame Ambition cleaving alſo to the ſeveral Metropolitans under him, who value themſelves as much upon the ancient dignity and preeminence [Page] 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 then their own Metropolitans, according to the Conſtitutions of the Emperours, who rais'd them to that dignity. Such are the Archbiſhop of Juſtiniana Prima or Achridae, (who claims this privilege from the times of the Emperour Juſtinian, a who, to doe honour to the Country where he was born, equalled it in [Page] 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, then it might be to the Patriarchs of Alexandria, who have ſometimes received their Conſecration in the ſame place. Next, the Archbiſhop ofa 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 [Page] 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 expence of the Patriarch for the maintenance of the Chriſti an Religion. who is always to be confirmed by the Grand Signor or Vizir, (who indeed do oftentimes impoſe ſuch as they think fit;) a yearly ſumme is now exacted in the way of Tribute. Emanuel Malaxus, in his Hiſtory of the Patriarchs 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 Patriarchs were free; and how that afterward, upon a Preſent of a thouſand Ducats of Gold made in favour of a certain Kaloir of a Trapezond, named Symeon, whom his Countrymen eſpecially deſir'd to make Patriarch, the Turks took advantage of their forwardneſs, and made it a standing rule and precedent for the future: and the ſumm was ſoon doubled and trebled, and not long after turned into a yearly Tribute. And this has been encreaſing ever ſince, by the covetouſneſs and rapaciouſneſs of the Turks, [Page] to which the horrid Differences and Diſſentions among the Greeks have given too great an occaſion, as I ſhall have occaſion to ſhew 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 ſumm, for which he is reſponſible.

For the raiſing of this mony,The Revenue of the Patriarch. with which they buy the liberty of their Religion, there is a certain Tax or portion of mony 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 summs, ora honourable Preſents, he deputes one of his Dependents every year, as his Legate, whom they call [...] and ſometime upon occaſion he goes himſelf in perſon to viſit for the ſame purpoſe. Mony comes in alſo [Page] from the Ordination of Prieſts, that are within his particular Dioceſe, who pay him ſo many Dollers a year as their Livings are worth; from granting Licences of Marriage, and Diſpenſations; and from Law-suits 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 then death it ſelf. 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 Gallies 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. [Page] But they ſeldome make uſe of this rigorous and expencefull courſe, a Principle of conſcience in the perſons concern'd hindring 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 Dare any of you, having a matter againſt another, go to law before the unjuſt, and not before the Saints?

The Patriarch,His Aſſiſtents. 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 handlabour and frugal way of living, or otherwiſe, have advanced their fortunes, [Page] and have ſcraped ſome mony 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 Dollers 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 behind-hand with the Romaniſts in expreſſing the great eſteem and veneration [Page] 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,Diſſentions 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 ruine 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 it ſelf, 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 ſumms of mony, in the Vizir, or the other Baſſa's, to attain their ends. He who by his mony and his friends has prevail'd, [Page] and has defeated his Competitors, will endeavour to reimburſe himſelf, and lay the burthen and debt, which he has contracted, upon the Church, which muſt pay for all: while the reſt, who envy his preferment, and are vext 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 mony 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 [Page] 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 Governour of Conſtantinople. But he being after ſome time reſtored to his liberty by the new Governour, 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 cruell exactions grew hatefull 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 Emperour, which had been collected: whereupon the Turks were content to diſplace him, provided that they made good the ſame ſumm. Thus after eight months ſitting he was baniſhed to the Island of Cyprus, and Dionyſius Archbiſhop [Page] of Lariſſa made Patriarch. In this ſtate of affairs I left Turky: 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 joyn 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 extinguiſht. To which sad doom theſe horrid Differences ſeem fatally to encloſe them.

The State of the Greek Church,The ſeveral Metropolitanſhips and Biſhopricks under the Patriarch of Conſtantinople. as to the number and order of the ſeverall Metropoliticall and Epiſcopal Sees now ſubject to the Patriarchate of Conſtantinople, is vaſtly different from [Page] a 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 ruine of their Empire, such great Confuſions have followed, that there ſeems to be a new face of things. Some Eccleſiaſticall Dignities being loſt in the ruine of thoſe Cities from whence they were denominated; others retaining onely the Title; ſeverall Metropolitans being without Suffragans, as the Archbiſhop of Caeſarea, to whoſe Juriſdiction formerly eight Biſhops were ſubject; others having onely two or three; ſome few retaining a greater number, according as the Chriſtians are more or leſs in the ſeveral Diſtricts.

[Page] A Catalogue of the Metropolitanſhips and Biſhopricks at this day ſubject to the Throne of Conſtantinople; which conſiſting onely 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 See challenges a right of conſecrating the Patriarch: which cuſtome is ſtill continued. He writes himſelf Exarchus of all Thrace and Macedonia, and has five Biſhopricks under him; which are, Callipolis, a maritim 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 [Page] was Sardes, now utterly extinguiſht.

Chalcedon, now a poor Village, onely 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 Biſhopricks of Talantium, S [...]yrros, Solon, and Mendinitza.

Pruſia.

Trapezond.

Philippolis.

Philippi and Drama.

Thebes.

Methymna.

Lacedaemon; under which are the Biſhopricks of Cariopolis, Amiclae, and Breſtena.

Lariſſa; under which are the Biſhopricks of Demetrias, Zetonion, Stagon, Thaumacus, Gardicion, Radobiſdion, [Page] Sciathus, Loidoricion, Letza, and Agrapha.

Adrianople; to which onely belongs the Biſhoprick of Agathopolis.

Smyrna.

Mitylene.

Serrae.

Chriſtianopolis; the ſame with Arcadia.

Amaſia, in Cappadocia.

Neo-Caeſarea.

Iconium.

Corinth; under which the Biſhoprick of Damalon.

Rhodus.

New Patras, in Theſſaly.

Aenus,

Dryſtra.

Tornobus; under which are the Biſhopricks of Lophitzus, Tzernobus, and Preſilabe.

Joannina, a City of Aetolia, formerly called Caſſiope; under which the Biſhopricks of Bothrontus, Bella, Chimarra, and Drynopolis.

Euripus.

Arta, the ſame with Ambracia, a City of Epirus.

Monembaſia, the ſame with Epidaurus, a City in Peloponneſus: under it [Page] the Biſhopricks of Elos and Marina, Rheon and Andruſa.

Nauplium.

Phanarion and Neochorion.

Sophia.

Chios, now called Scio.

Paronaxia.

Tria.

Siphnus.

Samos.

Carpathus, now Scarpanto.

Andros.

Leucas. Theſe eight are Iſlands in the Archipelago.

Varna, near the Danube.

Old Patras; under which the Biſhopricks of Olene, Methona and Corona.

Proconneſus.

Ganus and Chora.

In the ſame Paper, that was put into my hands, theſe Biſhopricks were added.

Media, towards the Euxine.

Sozopolis, not far from Adrianople.

Praelabus, ſomewhere toward the Danube.

Capha, in the Cimmerian Boſphorus, a City of Tartaria Praecopienſis.

Gotthia, in the ſame Country.

[Page] Bindana, near Sophia.

Didymotichum.

Litiza.

Byſia.

Selybria.

Zychnae, in Macedonia.

Neurocopus.

Melenicus.

Beroea.

Pogogiana, in Illyricum.

Chaldaea.

Piſidia.

Imbrus.

Myra.

Santorina, an Iſland near Melos.

Aegina.

Walachia: for this I ſuppoſe is meant by [...].

In Moldavia are four Biſhopricks; as in Candia there were lately three under the Metropolitan of that Iſland.

Several of the Biſhops mentioned in the Catalogue being freed from the Juriſdiction of the Metropolitans to which they formerly belonged,How ſome Biſhops have the title of Archbiſhops. and ſo become in reſpect of them [...], free and independent, and onely ſubject to the Patriarch, are called, by way of diſtinction, Archbiſhops; as he of Samos, for inſtance, who before was under [Page] Rhodes, and ſo of the reſt. The Archbiſhops which have Suffragans under them ſtill, or had formerly at leaſt, being generally called Metropolites. But of the Metropoliticall and Epiſcopal Sees thus much.

Conſidering the Poverty of the Greek Church,Prieſts. and the ſcanty proviſions made for ſuch as enter into holy Orders, there being no rich Livings to invite them to doe ſo, it muſt onely be a principle of Conſcience at firſt, that makes them willing to take up that holy Calling, which deprives them of all other ways and means of getting a ſubſiſtence. For the Clergy muſt be content with their allowance,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 cuſtome and long uſe make things moſt troubleſom, and difficult to be born, eaſy at laſt. It is accounted a good Preferment, if in a Country-village the poor Prieſt can make in the whole year forty Crowns, out of which he pays a proportion to his Biſhop. For there being no Lands belonging to the Church, beſides the ſmall allowance agreed upon at firſt by him and the [Page] people, they pay him ſo many Aſpers for Chriſtening their Children, giving them the Sacrament upon extraordinary occaſions, Burying their dead, and performing other Funeral rites, and the like. And on the great Feſtivals they preſent him with mony, or what is monyworth, that he may expreſly mention their names, or their relations, whether alive or dead, when he comes to that part of the Liturgick-ſervice in the celebration of the Sacrament, where ſuch Commemorations are uſed; as believing ſuch a Recommendation, made by the Prieſt at that ſolemn time, to be of great force and efficacy.Marriage 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 raſed out, they are eſteemed as meer Laicks, and accounted [...] [Page] or flagitious perſons, and tranſgreſſours 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 ſhewn to them. They are in great veneration among the people every-where, who have a juſt opinion of the neceſſity of their Order, and of the dignity of their Function, that they are ſet apart by God for his more immediate Worſhip and Service, and that without their Miniſtery the Chriſtian Religion would ſoon be at an end in Turky; and ſalute them always by the name [Page] of [...] or Father, giving them Reſpect where-ever they meet them, and oftentimes kiſſing their hands, and then putting them to their foreheads: which is one of the greateſt ſigns of Reverence in that part of the world.

Next to the Prieſts are the Deacons,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 reade the Scripture to the people. But of theſe inferiour Orders I ſhall have occaſion to ſay ſomewhat hereafter.Superiour Orders how conferred. I ſhall onely adde thus much of the ſuperiour, that they are never conferr'd together and at the ſame time; but there is to be neceſſarily the interpoſition of a day at leaſt. And therefore if, upon a Capriccio of the Grand Signor, any ſimple Kaloir ſhould be deſign'd to be Patriarch, he is to be advanced by degrees, and not immediately placed in the Patriarchal Chair, till after ſome little time.

The ſtrict and ſevere courſe of life which the Religious lead is greatly admired by the Greeks, Kaloirs or Monks of S. Baſil and S. Antony. as the height of [Page] perfection in this world, and what equals them to Angels. Of which ſort are great numbers in Greece and the Leſſer Aſia, which follow the Rules and Conſtitutions of S. Baſil the Great; as thoſe do of S. Antony, who live upon Mount Sinai and Libanus, and are diſperſed up and down Aegypt from the Deſart to the Red Sea. The name [...], or Kaloir, (the Greeks in their ordinary diſcourſe mightily humouring this pronunciation) was at firſt, I ſuppoſe, appropriated to the old men of the Order; but now it lies in common among all, and is the general name by which they are called. They have their Convents in ſeveral By-places out of the publick roads, or in the Iſlands of the Arches, that they may the better enjoy their ſolitude and devotion; and are indeed not onely 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 ſeldome give theſe poor men any trouble, who, abandoning all ſecular buſineſs, give up themſelves wholly to the ſevere [Page] exerciſes of Religion, and having neither will nor power to doe 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 Aſcetick 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 ſhaven, and oblige themſelves by vow to continue in this ſtate of Religion all their lives long, to lead a chaſt life, and to be obedient to their Superiours, and to all the reſt of their Brethren in Chriſt, and willingly and chearfully to undergo all the mortifications and ſeverities of a Monaſtick life for the Kingdom of Heaven. After they have compleated 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 compleat Monks. But the holy [Page] and Angelicall 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 onely a Hood thrown over their heads and ſhoulders. Some of theſe I have obſerved to have a little ſquare piece of cloath 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 Profeſt,New names given them, when Profeſt. new names are uſually given them: examples of which we have frequently in the Writers of the Byzantine Hiſtory. Thusb the Emperour Manuel Comnenus, upon his receiving the Habit, was called Matthew; and ſo his Wife, the Empereſs, Mary, when ſhe became a [Page] Nun, was called Xene: and ſoa 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, then 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 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 [Page] 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 Sea-ſhore are fortified, to prevent the Robberies of the Pirates, who ſometime land, and doe miſchief. But not having been my ſelf upon Mount Athos, for reaſons mentioned in other Papers, I forbear writing any thing upon hearſay, but refer the Reader to the deſcription of it written by the Archbiſhop of Samos, who lived ſeverall 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, painfull, 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 Predeceſſours, ſo much admired in the Ages paſt. They are ſtrict and diligent in their publick Devotions, at [Page] 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 Mechanicks, and underſtand Iron-work or Building; others look to the Fields and Vineyards that are about their houſes; others make their Cloaths, 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 expence 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 Eccleſiaſticks as are not profeſt, and ſo not under the obligation of any Rule or [Page] 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 Superiour 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 ſeldome, and onely 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 over-curious and nice in their Diet. They never touch any kind of Fleſh, or Fiſh that has bloud in it. Their chief food is Shell-fiſh, 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 [Page] 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 lawfull, 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 roſſe, or the Red Iſlands, about ſix or ſeven leagues from Conſtantinople, divided from each other by little Streights: 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 [Page] 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 Sepulchrall Monument of Mr. Barton, ſent Embaſſadour 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 my ſelf very much obliged to pray. To doe 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.

Notes

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 [...] [...]. pag. 13., [...], that it might the better be ſeen and adored by the people: But the Latines 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 Emperour.

↵

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 rendred this word by two Latine 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 mis-apprehenſion 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 relique of it, p. 24. a. b. But that he died at Epheſus really and truely, 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 Authours, who have confuted this errour about the tranſlation of S. John, who onely of all the Apoſtles ſurvived the laſt deſtruction of the City and Temple of Jeruſalem, when Chriſt came to take Vengeance upon his Murtherers, 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.

↵

c

[...], p. 71. b.

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a

[...].

↵

a

Decimo tertio Kalendas Auguſti, quo die leves Graeci raptionem Eliae ad Coelos ludis ſcenicis celebrant. Luitprandus in legatione ad Nicephorum Imperatorem, p. 146.

↵

b

pag. 317. [...].

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c

Pag. 330. a.

↵

d

Hiſtor. Eccleſiaſt. l. 17. c. 28. vide etiam l. 15. c. 14.

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a

See alſo the [...] printed at Venice 1626.

↵

a

Anciently Cythera, printed at Venice 1621. Quarto.

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b

Venice 1621. Quarto.

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a

97. Epiſt▪

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a

[...].

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b

[...].

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c

[...].

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d

Cap. 20. v. 34.

↵

e

[...],

↵

f

[...].

↵

q

[...].

↵

r

[...].

↵

s

[...].

↵

t

[...].

↵

b

[...].

↵

c

[...].

↵

d

[...].

↵

e

[...].

↵

f

[...].

↵

*

[...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

d

[...].

↵

e

[...].

↵

f

[...].

↵

g

[...].

↵

*

[...].

↵

h

[...]

↵

i

de Officiis Aulae CP. cap. 9.

↵

k

[...].

↵

l

[...].

↵

m

[...]. V. Luitprand. in libro de Geſtis Imperat. & Regum, lib. 6. cap. 5. pag. 110.

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n

[...]

↵

a

[...].

↵

b

[...]

↵

c

Hiſt. Eccleſ. lib. 2. cap. 17.

↵

a

[...].

↵

b

[...].

↵

c

[...]

↵

d

[...]

↵

e

[...]

↵

f

[...]

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

d

in Scholiis: [...].

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a

[...], Hetarriae. Vid, Plin. 10. lib. Ep. 97. [...]. V. Origenem adv. Celſum lib. 1. non procul ab initio.

↵

a

[...].

↵

b

[...].

↵

a

[...]

↵

b

[...].

↵

c

[...].

↵

d

[...].

↵

e

[...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

a

[...].

↵

a

[...], Niceph. Hiſtor. Eccl. l. 7. c. 20. [...], Chronic. Conſtantin. p. 4. [...], p. 12. [...], Procopius de Aedificiis Juſtiniani l. 1. c. 1. See the Praiſes of this glorious Church in the eloquent Letter of Manuel Chryſaloras to the Emperour Johannes Cantacuzenus.

↵

a

[...], Codin. de Origin. Conſtant. p. 71. edit. Pariſ.

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b

Codin. pag. 21. fine.

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a

Vid. Cedrenum ad 23. annum Juſtiniani.

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b

Vid. Procop. de AEdif. Juſtiniani l. 1. c. 4. & Codinum de Origin. CP. p. 73.

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a

[...].

↵

b

[...].

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c

[...]

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d

See Symeon Theſſalonicenſis, in his tract [...].

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e

[...].

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f

[...]

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a

[...].

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b

[...].

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c

[...].

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a

[...].

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b

[...].

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c

[...]. See the Commentary of Zonaras on the 9. Canon of the Council of Nice.

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d

[...]. This place hence called [...] or [...].

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e

[...].

↵

a

[...].

↵

b

[...].

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c

[...]

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d

[...].

↵

a

[...].

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b

See the Diataxis of Philotheus Patriarch of Conſtantinople.

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a

[...].

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b

See the above-cited Symeon Theſſalonicenſis.

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c

Canon 19.

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d

Theodoret. Hiſt. Eccleſ. l. 5. c. 18. The curious Reader may ſee this more at large in the Latine Copy, p. 59, 60, 61.

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a

de Graecae Eccleſ. hodierno ſtatu, p. 61, 62.

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b

[...].

↵

a

called alſo [...].

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a

[...]. V. Syropuli Hiſtoriam concilii Florentini pag. 3. Symeon Theſſalonic. in Euchologio, p. 223. [...], &c. and afterwards, [...], &c. ſpeaking of the Biſhop, [...], pag. 217. Hence the phraſes [...] and [...], to be created Patriarch; and [...], the ſame with [...] or to be depoſed.

↵

b

[...].

↵

a

See Authent. Collat. 2. tit. 6. novel. 11.

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a

[...]. Ità ſcribitur [...] ad fi [...]em Codini, pag. 419.

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a

V. Hiſtoriam Politicam Conſtantinopoleos in Turco-Graecia, pag. 22. 24. 39.

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a

[...].

↵

a

1 Cor. 6. 1.

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a

See the Notitia of the Emperour 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 Emperour 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.

↵

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.

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a

[...].

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a

[...].

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b

[...].

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a

[...].

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b

Codin. de Origin. Conſtantinop. p. 80.

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a

Pag. 82.

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b

Hence [...] for a Monk, who is profeſſed and lives there.

↵

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.

[Page]

The Greeks, The Greeks living upon theſe Iſlands how maintained. who live upon theſe Iſlands, get a good livelihood by Fiſhing, being free not onely from the cohabitation, but from the viſits of Turks, who, very fearfull 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 [Page] Village upon the ſame ſide of the water, either by chance or curioſity, walking up and down among the over-grown 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 melancholick Receſs a Church or Convent. Whereupon, with great expence and difficulty, they obtained leave to raiſe the preſent Building. The ground on which it ſtands belongs to the Moſch of the Emperour Bayazid in Conſtantinople, for which they pay a yearly rent of thirty Dollers. And to procure the protection and favour of the Boſtange Baſhi, or chief Gardener of the Grand Signor, 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 [Page] once a year makes a viſit to this Convent, and celebrates the Sacrament in their Chappell: for which honour they make him a Preſent of five hundred Aſpers. Here are maintain'd about five and thirty Kaloirs, whereof onely ſeven Prieſts, as the good man Macarius the [...] or Superiour 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 Emperour 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 Emperour, 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: then which latter nothing [Page] could have been more welcom to him, being thirſty and over-heated 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 powerfull temptation, continued ſpeechleſs in his humble poſture, with his eyes fixt upon the ground. The Emperour no way diſpleaſed with his behaviour, which he lookt 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 markt out, to the Convent; and then commanded one of his favourite-Attendants to give the poor man thirty pieces of Gold.

There are ſeveralla Women,Women Profeſt. which wear a Veil, but moſt of them Widows and old, and forced by poverty [Page] 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 profeſt, and particularly of one in Scio: Anchorets. as alſo of Anchorets, living in deſolate Hermitages upon herbs and water, and ſuch like courſe fare; 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 chuſe 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 Latines. Of theſe they admit onely two, Baptiſm and the Supper of the Lord, as [Page] a 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.

[Page] a Holy Orders.

b Matrimony.

c Oyl 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-perſons may baptize. 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 onely lawfull Miniſter of this ſacred Rite, it is allowed [Page] to Lay-perſons of either Sex, as it is expreſly laid down in their publick Confeſſion of Faith, written in the vulgar Greek, and printed in the year 1662. a It is not lawfull and proper for any one to baptize, but a lawfull Prieſt, except in time of neceſſity: and then a Secular perſon, whether man or woman, may doe it.

At all other times the Infant,Baptiſm publick 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 waſht, and received his sight; the waters of Baptiſm having the ſame effect upon the mind by virtue [Page] 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 breaths, and makes a Croſs, and then poureth Oyl 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 myſticall Rite with this form of words, [Page] a The Servant of God, ſuch a one, is baptized 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 timeb the Godfather, if it be a Male-child, who is here always ſingle, anſwers, Amen, in all thrice.c 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 acknowledgment 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 the waſhing away of Original [Page] ſin derived from the firſt Parent of mankind, (which they call [...],) and an undoubted ſeal of eternal Life, the Baptized 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 baptized, &c. not actively, I baptize thee. For whicha 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, baptizing them in the name, &c. yet it is read paſſively in S. Mark, chap. 16. 16. He that believes and is baptized ſhall be ſaved: the other, that this way of expreſſion ſavours more of modeſty and humility; which he pretends to fetch from S. Chryſoſtome. Whereas there is but little difference in the forms, and none in the ſenſe: Such a one is baptized, that is, as he adds by way of explication, [...], by me, [Page] being indeed the very ſame with, I baptize 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 baptized at the ſame time, ſo often they empty and fill the Laver. But the water which has been made uſe of for this or the like ſacred purpoſe, is not thrown away into the ſtreet, like other common water, but poured into a hollow place, which they call [...], or [...], under the Altar, where it is ſoaked into the earth, or finds a paſſage.

[Page] Soon after,Vnguent 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 Swaddlingcloaths: for in the Greek Church Chriſmation is inſeparable from Baptiſm, and though reckoned as a diſtinct Myſtery, as indeed it is, is in a manner a neceſſary appendage and complement of it; according to the 48. Canon of the Council of Laodicea, which orders [...], the baptized perſons to be anointed with the heavenly Chriſm. 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 conſiſtsConfirmation [Page] of this one ſingle Rite; and is therefore called by them [...], Vnguent or Chriſm, or joyntly, [...], or the unguent of Chriſm, and peculiarly [...] or [...], the Seal or Obſignation.

This being practiſed onely upon Infants newly baptized,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 myſticall Rites of the Chriſtian Religion, neither making allowances for different cuſtoms and uſages, which ſeldom keep at the ſame ſtay, but alter and vary in the whole, or in part at leaſt,) as if every punctilio and circumſtance in the Ceremonial part were eſſential, hereupon have objected the want of it to the Greeks, and maintain with great zeal and fury, that they have no ſuch thing as Confirmation among them. Theſe differences have been carried on with great animoſities on both ſides, and have helped to make the Schiſm irreconcileable; the Greeks, upon the reproaches [Page] made them by the Latines, that the Chriſmation uſed by their Prieſts is unlawfull, and a meer uſurpation of Epiſcopal right and power, growing more and more obſtinate: as may be ſeen from the Encyclicall Epiſtle of the Patriarch Photius, who does as ſharply reflect upon the Roman practice, fomenting and keeping up the controverſy, which had been ſtarted long before with great heat. For that he was not the firſt, who by his wit and power introduced the preſent cuſtom among his Greeks, as ſome have imagined, I could demonſtrate by undeniable teſtimonies, if it were agreeable and proper to mix controverſies in this preſent Compendium and Narrative.

This Anointing and Obſignation is made upon the forehead,Anointing how made. eyes, noſtrills, mouth, ears, breaſt, hands and feet, the Prieſt repeating theſe words, [...]. The Seal of the gift of the Holy Spirit. Amen. Which form they derive from the Aſſeſſors of the Council of Conſtantinople held in Trullo, and thus explain:a as [Page]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 As the Holy Spirit formerly deſcended upon the Apoſtles in the ſhape of fire, and poured upon them his Gifts: in like manner, when the Presbyter anoints the baptized perſon with holy Oyl, the Gifts of the Holy Spirit are poured out upon him from above. And to this they apply the words of S. Paul, 2 Cor. 1. 21, 22. Now he which eſtabliſheth us with you in Chriſt, and hath anointed us, in God, who hath alſo ſealed us, and given the earneſt of the Spirit in our hearts. But as for the anointing part, they quote no higher authority then the writings which bear the name of Dionyſius Areopagita.

Though this Oyl be uſed by Preſbyters in the performance of this Rite,This Oyl onely ſanctified by the Patriarchs and Biſhops. yet it is onely bleſt and ſanctified and made [Page] fit for uſe by the Patriarch or Biſhops; as is expreſly aſſerted by Gabriel Philadelphienſis, and ina the Catecheticall Confeſſion, andb in the Bethleemitick Synod. This is done on Thurſday in the Holy week.The compoſition of it. They are wonderfull curious in the compoſition of it, it being made up of Storax, Balſam, Caſſia, Myrrh, and the decoction of twenty ſeveral Drugs, Seeds and Plants added to and mixed with Wine and Oyl: a Catalogue of all which Ingredients you may find in the Euchologion. This is afterward diſtributed and put into round bottles or vialls, either glaſs or glazed over, called [...], but often [...] or Alabaſters, in alluſion to the Alabaſter box of ointment, which S. Mary Magdalen brake and poured upon our Saviour's head.

When they deny the reiteration of this Rite,This Rite not reiterated, except in one particular caſe. it is with an exception of one particular caſe:c for when Hereticks or Apoſtates, ſenſible of their errours [Page] and impieties, are re-admitted, after juſt proofs of a hearty and ſincere repentance, into the boſome of the Church, they are confirmed again, after the ſame manner as when they were firſt Chriſtned, by the grace of the Holy Spirit, in the holy Faith, which they now profeſs. And herein they follow the 7. Canon of the Council 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 Bloud 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 miniſtery of Religion, is reſtrained to this great and tremendous Myſtery, called ſometime, for diſtinction-ſake, [...], or the holy, sacred and divine Liturgy or Miniſtration: and the Prieſt, from this principal and eminent prerogative of his Function, being ſet apart to offer up this commemorative Sacrifice, is peculiarly called [Page] [...] 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 onely three:Their Liturgick Books. for though there be Liturgies that go under the names of S. Peter, S. Mark, S. Matth. and S. James, &c. 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 inferiour Eccleſiaſtick Orders, of the Triſagion, of the Nicene Creed, of the title and appellation of [...] deſervedly given to the B. Virgin, of the Diptychs, and of the Imperial City of Conſtantinople, [...], and the [Page] like ſigns of its noveltie. If it be ſaid, that theſe are onely inſertions and interpolations, but the body and contexture of the Liturgies may be juſtly referred to the Apoſtles as to their Authours; they cannot expect, either wiſely or civilly, that this ſhould be yielded to them meerly 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 ofa 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 byb 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 to the Divines of Wittenberg. Nor [Page] could I ever learn, that it is at any time uſed by any of the Chriſtians of the Eaſt; thougha 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, Onely three. S. Chryſoſtome, 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 [Page] 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 fixt rule appointed to be obſerved every-where 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 onely 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. Chryſoſtome, which is more contracted then that of S. Baſil, [Page] is recited on all other Sundays and Feſtivals, and other days, when they celebrate the Sacrament;a 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 waſht their hands, (by which Ceremony they deſign to ſhew, 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.

The top of the Loaf is marked either with a Square in a Circle, or Square only,The holy Bread marked at the top. with two right lines croſſing each other, with ſeveral letters in each quarter, thus,

[figure]

[Page] 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 Launce, alluding to the Launce which pierced our Saviour's ſide. With this Launce he makes a Croſs upon the Seal, ſaying thrice,a in memory of our Lord God and Saviour Jeſus Chriſt. Then he strikes his Launce 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 judgment 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, [Page] 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 Launce into it, he ſays, And one of the ſouldiers pierced his ſide with a launce, and ſtraitway there iſſued forth bloud and water: upon which the Deacon pours wine and water into the Chalice. This bleſſed Bread is onely deſign'd 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 [Page]Baptiſt, the Apoſtles, S. Baſil, Gregory the Divine, Chryſoſtome, 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, Sampſon, 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 mercifull God would indulge them pardon. Then he puts a little ſilver inſtrument upon them, that the Coverings 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 [Page] ſtar, hence called [...] repeating theſe words,a 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, &c. 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 afterd by this ſolemn Prayer, [Page] 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 ſanctifie 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 mercifull 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 leſſer 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 Goſpell 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 Chancell, the inferiour Officers [Page] 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 Chancell at the middle door, and depoſit the Goſpell upon the middle Altar, where the Conſecration is always made. (This they calla the firſt and leſſer Introitus or Entrance.) Then the Prieſt says this Prayer ſecretly. O Omnipotent Lord God, who onely 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 Quire ſings the Hymn, which begins,b Come let us adore and fall down before Chriſt: ſave us, thou Son of God, &c. and the other ſhort [Page] Hymn, (which they call [...],) a Holy God, holy and powerfull, holy and immortall, have mercy upon us. Glory be to the Father, and to the Son, and, &c. Which being ended, the Deacons reade theb Epiſtle and Goſpell 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 faithfull or compleat 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 [Page] 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 inferiour Miniſters, going before in order with the Launce, 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 Quire in the mean while ſinging the Hymn which they call Cherubicus. The people during this Proceſſion ſhew 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 Kingdome; the Prieſts [Page] and Deacons interceding for themſelves and the people in this form,a The Lord God be mindfull 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 callb the ſecond or great Introitus or Entrance or acceſs to the Altar.

This ſeems to be,The undue veneration ſhewn 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 byc Symeon 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 [Page] God, and ſoa are in a readineſs and diſpoſition to be conſecrated and made the Body and Bloud of Chriſt; and that they are fit matter prepared and determined to this Sacramental end and purpoſe. Therefore, ſay they, this Adoration is juſtly due to them. Whereas after the Conſecration, when the Symbols are expoſed and ſhewn to the people, the Reverence is not half ſo great; onely a little bowing of the body, which is ſoon over. But the miſcarriage ſeem'd to me, when I was preſent, ſo groſs and ſcandalous, as that it needs no other confutation then the bare relating.

When the Prieſt conſecrates,The Conſecration. the Door of the Bema or Chancell is ſhut up, or at leaſt theb Veil or Curtain drawn before it; the people being wholly debarred from the ſight of the Prieſt's conſecrating the holy Elements, [Page] and no perſon of what quality ſoever ſuffered to be preſent, but ſuch as belong to and attend upon the holy ſervice. After the recital of ſeveral Prayers and Antiphons, and the Conſtantinopolitan Creed, (the ſame with that which is commonly, through a miſtake, called the Nicene Creed, unleſs in the Article of the proceſſion of the Holy Spirit from the Son, which is inſerted by the Latine Church,) the Prieſt proceeds to the conſecration of the Elements, (the Deacon having fanned with a little Fan, called [...],) ſaying ſoftly to himſelf, (after the Quire has ſung the [...] or triumphant Song, Holy, holy, holy Lord God of Sabaoth, Heaven and Earth are full of thy glory: Hoſanna in the higheſt; Bleſſed is he that cometh in the name of the Lord; Hoſanna in the higheſt.) With theſe bleſſed Powers, O mercifull Lord, we cry aloud and ſay, Thou art holy, altogether holy, and great is thy glory; ſo is thy onely-begotten Son, and thy Spirit. Thou art holy, altogether holy, and great is thy glory; who ſo loveſt the world, that thou gaveſt thy onely-begotten Son, that whoſoever believes in him ſhould not periſh, but have everlaſting life; who,[Page]when He had come and fulfilled the Diſpenſation which He undertook for us, in the night in which He was betrayed, or rather in which He delivered up himſelf for the life of the World, took Bread into his holy, pure and ſpotleſs hands; and when He had given thanks, and bleſſed it, and ſanctified it, and brake it, He gave it to his holy Diſciples and Apoſtles, ſaying, (here he inclines his head, and, laying his hand upon the Bread, ſays with a loud voice) Take, eat, this is my Body which is broken for you for the remiſſion of ſins: likewiſe alſo after ſupper, He took the Cup, (which taking up in his hand he ſays aloud) Drink you all of this; this is my Bloud of the New Teſtament, which is ſhed for you and for many for the remiſſion of ſins.

Afterwards he ſays ſecretly, Mindfull therefore of thy ſaving command, and of all things done for us, of thy Croſs, Reſurrection the third day, Aſcenſion into Heaven, Seſſion at the right hand of God, and of thy ſecond and glorious Coming again, (then with a loud voice) we offer to thee thine of thine own, in all things and through all things—the Quire ſinging, We praiſe thee, we bleſs thee, we give thanks to thee, O Lord, and [Page]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 mercifull God, take this thy Spirit from us; and, Create in me a clean heart, O God, and renew a right ſpirit within me, which he repeats thrice to himſelf,) the Prieſt, ſtanding upright, ſigning the holy Elements with the ſign of the Croſs three times, ſays privately,b Make this Bread the precious Body of thy Chriſt; and then,c Make that which is in this Cup the precious Bloud of thy Chriſt; (laying both his hands upon them;) d changing them by thy Holy Spirit: [Page] and ſoon after, that this Sacrament a may be to thoſe who partake of them for the health and ſobriety of the Soul, the remiſſion of Sins, the fulneſs of the Kingdom of heaven, and aſſurance in thee, and not for our ſin and condemnation. Then it follows,The Commemoration of living and dead. We offer alſo this rational ſervice for thoſe who reſt in Faith, for our Anceſtours, Forefathers, Patriarchs, Prophets, Apoſtles, Preachers, Evangeliſts, Martyrs, Confeſſours, Virgins, and for every Soul made perfect by Faith; and eſpecially for the glorious and ſpotleſs ever-Virgin Mary, S. John Baptiſt, all the holy Apoſtles, the Saint whoſe memory we now celebrate, and all thy Saints, &c. Here he names ſeveral of the living and dead. For the dead he ſays, for the reſt and eaſe of the Soul of thy Servant in the bright place, b whence all grief and ſighing are baniſh'd; and make it to reſt where the light of thy Countenance ſhines. Then he prays God to remember all the Orthodox Clergy: and then, [Page] We offer alſo this rational ſervice for the whole world, for the holy Catholick and Apoſtolick Church, for all Chriſtian Princes, their Courts and Armies, that God would grant them a peaceable reign, that we may live a peaceable and quiet life in all godlineſs and honeſty, &c. Several other Prayers and Reſponſes follow, together with the Lord's Prayer.

The Prieſt comes to the middle door of the Chancell,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 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, [Page] 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 Bloud of our Lord and Saviour Jeſus Chriſt is given to thee for the remiſſion of ſins and everlaſting life. This tenour of words is not always retained, but admits of a variation, the Prieſt saying ſometimes, I give unto thee the precious and holy Body of our Lord, &c. ſometimes, Thou receiveſt the precious and holy Body of our Lord, &c.

After they within the Sanctuary or Holy place have been partakers of the Divine and tremendous Myſteries, the Deacon, ſtanding at the middle door with the Chalice lifted up in his hands, invites the Communicants to approach; c Come hither, in the fear of God, with Faith and Charity. He then dips a ſpoon, [...], into the Chalice, and [Page] 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 Bloud of our Lord and Saviour Jeſus Chriſt are given to thee for the remiſſion of thy ſins and eternal life; or, with a little alteration, Thou receiveſt the precious and holy Body and Bloud of, &c.

Thus the people communicate in both kinds;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 bloud, you have no life in you; and on the example of the Apoſtles; and on the hiſtory of the Inſtitution, explained by S. Paul in his firſt Epiſtle to the Corinthians, 11. Chapter.

[Page] It is an uſual cuſtom with them,Of their mutual aſking Forgiveneſs, before they communicate. and certainly in it ſelf highly commendable, and which argues a great ſenſe of the dignity of theſe Holy Myſteries, that before they receive the Sacrament, they aſk Forgiveneſs one of another. The Deacon begs it of the conſecrating Prieſt, who always takes care to be reconciled to any one who has a matter againſt him, before he approaches the Altar. The Prieſts, who aſſiſt, turn their heads to the right hand and to the left, ſignifying by this geſture their deſire of Forgiveneſs, if they have offended any there preſent. And the people, who communicate, every one for himſelf, ſays aloud, in the hearing of all, before the act of receiving, [...], Forgive, O Chriſtians: which the reſt with one voice anſwer, [...] [...], God forgive you.

When the Communion is over,The bleſſed Bread diſtributed afterward among the people. the Prieſt diſtributes promiſcuouſly to ſuch as are preſent the bleſſed Bread unconſecrated. (For onely the upper part of the Loaf, circumſcribed within the Seal, hence called [...], is uſed for the Sacrament.) This is called by ſeveral names; as [...], or divine bread; [...] and [...], from its being [Page] ſanctified and bleſſed; and moſt commonly [...], being given in ſtead of the conſecrated holy Gifts or Elements to thoſe who do not communicate: to which the people aſcribe great efficacy and virtue; and which they oftentimes carry home, and beſtow upon their ſick Friends, thinking it as effectual, if not more effectual then any Phyſick. The ſacred Solemnity is ſoon after concluded, the Prieſt diſmiſſing the people with a Bleſſing.

Thus much in the general. I ſhall now proceed to mention ſeveral things relating to this Argument, which if I had inſerted in the precedent Paragraphs, might have interrupted the ſeries and order of this moſt ſolemn Adminiſtration, which now lies cloſe, as to all the material parts of it, and falls under one eaſy view.

As to the moment of Conſecration,In what moment of time the Conſecration is made. in which the Symbols become and are made the Body and Bloud 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 [Page]my Body; the Change, what-ever it be, not being made, according to S. John Damaſcen, but by the deſcent and illapſe of the Holy Spirit upon the Gifts or Elements placed upon the Altar. Therefore in order to the completion of this Sacrament, they adde Benediction and Prayers, in which they do explicitely implore the Divine grace of the Holy Spirit of God: the Prieſt, after he has recited the words of our B. Saviour in the Inſtitution, invoking God in theſe words, Send thy Holy Spirit upon us, and upon theſe holy Gifts lying before us; and after a little pauſe, having three times made the ſign of the Croſs, adding, (which I purpoſely repeat) Make this Bread the precious Body of thy Chriſt, and that which is in this Cup the precious Bloud of thy Chriſt; then with his hand lift up, and held over them, changing them by the Holy Spirit. Theſe are the formall words of the Liturgies of S. Chryſoſtome and S. Baſil now in uſe. It is of no great moment what ſome object, that the laſt words of all, changing them by thy Holy Spirit, are omitted in ſeveral ancient Manuſcript Exemplars; for the ſame thing, that is, that the Elements become [Page] ſacramental by the intervention and deſcent of the Holy Spirit, is ſaid expreſly in the ſhort prayers which precede, which are confeſſedly ancient, and free from any interpolation. Thus in theira 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, &c. 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 onely 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; onely that a Change is made, and that the Elements after [Page] conſecration become the Body and Bloud of Chriſt: (which no Chriſtian of what Communion ſoever does doubt of in the leaſt.) And this they thought fit to expreſs by the names of [...], without determining the manner of the Preſence of Chriſt in the Sacrament. For that theſe words do not infer ſuch a ſubſtantial Change, that is, that the Elements notwithſtanding their Conſecration retain their eſſence and nature, though they are, as they are juſtly ſaid to be, the Body and Bloud of Chriſt, is clear, not onely becauſe at the ſame time they are acknowledged, in the Liturgy of S. Baſil, to be [...], antitypes and repreſentations of his holy Body and Bloud; but becauſe the perſon baptized is ſaid [...], or to be changed; and ſo of a the Water: which cannot be underſtood of a natural change: and in the Office of Baptiſm, they pray, that [Page] the water may be ſanctified [...] by the power and operation and acceſs of the Holy Spirit. (And ſo the like they ſay of the Vid. Euchol. p. 354. Oyl uſed at that time.) Which very manner and form of words being uſed of the Elements of Bread and Wine, that they are ſanctified and conſecrated, and become the Body and Bloud of our Saviour by the power and operation and deſcent of the Holy Spirit upon them, can no more infer a ſubſtantial change in the one then in the other.

There is no mention made of a [...] in any Liturgy,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 ſubtilties of the Latine School-men, might eaſily be wrought upon to bring [Page] in this new word, in a way of compliance with the Doctrine of Rome; of which Jeremias Patriarch of Conſtantinople, who made him Archbiſhop, ſeems to be utterly ignorant. For he, far more agreeably to the rules of modeſty and truth, in his Declaration of the Faith of the Greek Church in the matter of the Sacrament, in his Anſwer to the German Divines, ſays onely thus much, thata the Catholick Church believes, that after the Conſecration the Bread is changed into the very Body of Chriſt, and the Wine into his very Bloud, by the Holy Spirit, without defining more particularly the nature and manner of the Change. Nor do I find that this word began to be of common uſe, at leaſt in the publick and authentick Writings of the Church, for ſeveral years after. For the two Synods that were held at Conſtantinople, on purpoſe to condemn and anathematize the Confeſſion of Faith [Page] publiſhed by that great man Cyrillus Lucaris, Patriarch of that See, the one under his immediate Succeſſour Cyrillus of Berrhoea, in the year 1638. the other under Parthenius, in the year 1642. ſeemed to abſtain religiouſly from the uſe of it, each of them onely declaring, a that the Elements by the bleſſing of the Prieſt, and the deſcent of the Holy Spirit upon them, became the true Body and Bloud of Chriſt. Afterward indeed, in the year 1643. there was a Confeſſion of Faith made in the name of the Eaſtern Church, in the way of Queſtion and Anſwer, in the leſſer Ruſſia, approved of by Parthenius and the three other Patriarchs and ſeveral Metropolitans, though not publiſhed till the year 1662. wherein, together with this new word, they eſtabliſht the doctrine of Tranſubſtantiation. b 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 [Page]into his true Bloud: the Species, which appear, onely remain, and this according to the Divine diſpenſation. But if we reflect upon the ſtate and condition of the Greek Church at that time, and conſider by what arts and by whoſe aſſiſtence Cyrillus Lucaris was firſt depoſed by the Turks, and afterwards ſtrangled, and his ingratefull Succeſſour advanced into his throne, it will ceaſe to be a matter of wonder to us, that this man (who had ſtudied Philoſophy in his younger days under the Jeſuits at Galata, and was wholly governed by them; whoſe end too was as diſmall as his Predeceſſour's, he being baniſht to Tunis, and there by order of the Port strangled) and the reſt of the [...] or Latinizing Biſhops ſhould renounce the Faith of their Anceſtours, and determine thus boldly. And how they have been wrought upon ſince, in the Synodus Bethleemitica, to come up more fully to this and ſeveral other Tenents of the Roman Church, ſhall appear hereafter. The Romaniſts are now aware, that there is no hope and likelihood of reconciling Greece by bluſtring and force; and therefore they betake themſelves to cloſer arts and methods of [Page] ſubtlety: the Greeks bred up in the College of that Nation at Rome, eſpecially after they have finiſhed a courſe of ſtudy, being ſent into Turkie, upon a deſign of working an Union, and of reducing their Countrymen from the ſcandal and guilt of Schiſm and Hereſy; who are permitted to diſſemble their Communion, and oftentimes are advanced to great Dignities in the Church; to whom, being men of great eloquence, and wit, and learning, and policy, I believe theſe Alterations are chiefly to be aſcribed. In the mean time, let the Zelots of the Roman Church triumph, that the preſent Greeks declare abſolutely for them: we need not envy them a victory, which they have gained by ſuch baſe and treacherous Arts, not to ſay Bribery. But however, this is one great argument, that the opinion of Tranſubſtantiation is wholly new among them, that they have not much ſtudied the point, but heedleſly take it upon truſt with an implicite faith. For when their Biſhops and Prieſts are urged with the horrid and monſtrous conſequences of it, fully made out from Scripture and Philoſophy, they ſtand amazed, and return no other anſwer but this, that it [Page] 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 forbad the uſe of Azymes. For ſo they interpret the words of the Inſtitution, that Chriſt ſaid of Bread, not of Azyme, that it was his Body: as if there could be no Bread truly and properly so called without a mixture of Leaven in it. But that which they moſt rely upon is, an imagination, that our Saviour, in the celebration of the Paſſeover, anticipated the uſual time of the Feſtival, and kept it a day before, (which they think may be proved from S. John 18. chap. v. 28. and chap. 19. 14.) that is, Lunâ decimâ tertiâ, or the thirteenth day of Niſan at the evening, and conſequently, that he uſed leavened bread. And ſome of [Page] thea Greek Writers, who managed this controverſy formerly, were ſo ridiculouſly impudent, as to aſſert, that there was a piece of that very leavened bread, which our Saviour at his laſt Supper conſecrated, reſerved, among other Reliques, in the Chappell belonging to the Emperour's palace in Conſtantinople, at what time that City was taken by the Latines.

While they urge the neceſſity of uſing Leavened bread in the Sacrament with an intemperate (not to ſay, an unreaſonable) zeal againſt the Latines, (whom they therefore reproach with the name of [...], or Azymites, and aggravate, as a horrid and grievous defect and fault, the quality of the Bread, whether leavened or unleavened, being in it ſelf a matter of ſmall moment, and meer indifference, and no way eſſential to the Sacrament,) the Schiſm, upon the 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 [Page] following Ages by the ambition of the great Eccleſiaſticks 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 then 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 onely two, on that which is oppoſite to the middle Door; and never upon the Protheſis. Anciently there wasa onely a ſingle Altar in each Church: (as one High Prieſt and Mediatour, the Lord [Page]Jeſus Chriſt, who by his own bloud entered in once into the Holy place:) as appears, not onely from the order and diſpoſition of their Fabrick; 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 Panegyrick of Paulinus Biſhop of Tyre, concerning the ſtructure of Churches, preſerved by Euſebius, in the tenth book and fourth chapter of his Eccleſiaſticall 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 [Page] in ſtead of an Altar is covered with a [...] or conſecrated cloaths, 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 Laicks 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 hindred 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 day-light. 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[Page]at the third hour, O mercifull 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 unlawfull and ſcandalous to taſt 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 doe [Page] 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 onely 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. Chryſoſtome, 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 onely 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 [Page] they communicate: But the Confeſſours (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. Chryſoſtome, 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 hainous Crimes which waſt the Conſcience, it being oftentimes intermitted. This is the fault of the Perſons: and as to the practice it ſelf, 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 [Page] the people be not burthened with unjuſt ſcruples, as if the whole benefit of the Sacrament would be loſt, and the Confeſſion it ſelf rendred ineffectual, except they disburthen 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 new-born 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 bloud, 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, [Page] wherein the communicating of Infants was lookt 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 moiſtned 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. Thisa Box, whether of ſilver or wood, is put up into a ſilken caſe, the better to defend what is incloſed 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; [Page] but they are firſt dipt and moiſtned 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 ſhew 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 They continued ſtedfaſtly, [...], (diligent and aſſiduous) in the Apoſtles doctrine, and in communication, perchance of the ſeveral gifts of Bread [Page] 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 publick devotion. This was done partly out of the great love and affection which they bare to our B. Lord and Saviour, who ſhed his deareſt Heart-bloud 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, untill his coming again; (for they did not think it a meer 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 Vertue, that hereby they held a cloſe Communion with Chriſt, and became one with him, [Page] 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 every-where 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; rejoycing greatly, that they were counted worthy to ſuffer reproach and death it ſelf 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 vigourous then the flames that conſumed them. They were indeed [Page] 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 dragg'd to execution, they might have wherewithall to comfort and ſtrengthen them in their laſt Agonies. This was afterward indulged to Hermites, 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 [Page] 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 Sacramentall 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 onely 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 [Page] Laps'd perſons, (who, through humane frailty, had been guilty of ſome ſinfull 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 ina 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 night-time 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, [Page] gavea [...], or a little piece of the Sacramentall 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 ſhews 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 odde 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 pitcht upon. And I think the Publiſher of theſe Poſthumous Remains was not aware of the ill effects that ſuch Notions, whereby [Page] 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 conſciencious 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 externall 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 Sacramentall Sign, as to the internal Grace, for fear we ſhould detract from the perfection of the Sacrifice of the real and natural [Page] Body of our Saviour, once offered upon the Croſs, of which this is a Type and a Repreſentation, though not onely 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 ceas'd long ſince. For there are Prieſts enough at hand, even in Greece it ſelf, 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 onely neceſſary and eſſential, the Ceremonies being omitted, which are uſed at the publick Communion in the Church, where a greater regard is had to ſplendour and decorum) with leſs trouble, and ſooner, then 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 [Page] ſanctified relatively and in a way of participation, asa 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 Authour does adviſe. Whence it follows,c that thoſe who aſſert ſo many Hoſts to be offered up as there are Particles, are miſtaken; ford they are onely cloſe joyned to the Body and Bloud 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 [Page] 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

By this Ceremony they pretend to b 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 [Page]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 quickned, 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, then 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 then that of his own tri [...]ling fancy: for they are onely added as ſauces, [...]. to the Wheat, to make it more gratefull to the palate, and more eaſily digeſtible in the ſtomach. But 'tis certain that theſe things are offered in honour of particular Saints upon their Feſtival-days, anda in remembrance and behalf of the dead: [Page] 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 onely celebrated in the intermediate ſpace [...], or Miſſa Praeſanctificatorum. Thus at this day, according to the ancient cuſtom, about three a clock in the afternoon, when the Faſt is ended, about the time of Veſpers, (though sometime, the old ſevere diſcipline being ſomewhat relaxed as to this circumſtance, they doe it ſooner,) the Prieſt does receive and exhibit the Elements, which were before conſecrated: ſo that this Solemnity is nothing but an [Page] image and repeated celebration of the former Conſecration, except that there are peculiar Prayers allotted for this ſervice, which are to be found in the Office. Of the Sacrament of the Euchariſt hitherto.

Under the title of [...], or Eccleſiaſtick or ſacred Order, Holy Order. the Greeks comprehend the inferiour as well as ſuperiour Miniſters, which any way ſoever may belong to the Church. In the whole they reckon up ſeven, which are,

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

b 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 Praecentor [...] or Canonarcha. I have obſerved a little Boy ſometimes paſſing from one ſide of the Quire to the other, and repeating [Page] ſeveral verſicles, which they chant after their poor way. For their vocal Muſick 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 ſuperiour Orders,Deacon, Prieſt and Biſhop. Deacons, Prieſts, and Biſhops, I have diſcourſed already. I will onely obſerve,Office of a Prieſt, in what it conſiſts. that the office of a Prieſt, according to theb 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 that the perſon ordained have no lameneſs [Page] or other defect in his body, whereby he may be made leſs fit and capable to doe the duty belonging to his Order and Office. And this is always done by Impoſition of the hand of the Biſhop, according to the Canonicall practice, and as the particular condition and order of the perſons ordained ſhall require. This is ſo eſſential a part of the Rite, that with them [...] and [...] are promiſcuouſly uſed, and ſerve to expreſs the ſame thing.

The doctrine of Confeſſion and Penance conduces very much to preſerve the eſteem and dignity of the Prieſthood,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 Fathers Counſels and Abſolutions.

In order to whicha 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 [Page] Penitent, who knows his own caſe beſt, ſhall think fit in prudence to make, in order to his recovery and confirmation. Theya oblige all in general to go to Confeſſion four times a year: but they think fit to diſpenſe with the [...] or ſimpler ſort of people, if they onely confeſs in Lent. But for ſuch as have advanced in Piety, they expect from them a monthly Confeſſion. Every Prieſt is not a Confeſſour, nor indeed can be without the licence of the Biſhop, who uſually chuſes out grave and elderly and prudent perſons, to exerciſe this ſolemn part of the Prieſtly Function. Men of this faculty and of theſe qualifications being for the moſt part made Pariſh-Prieſts, for the greater eaſe and comfort of ſick and dying perſons, of whoſe Souls they have the care. They are called [...], or Spiritual men or Fathers, and are readily obeyed and complied with in the Penances, which they inflict according to the practice and Canon of the Church; which is therefore called in the vulgar Greek [...] as alſo [...], becauſe it is exacted in the way of puniſhment [Page] and ſatisfaction. But here I could wiſh I had not reaſon to complain of the avarice and jugglings of the Prieſts, who commute theſe Penances with Pecuniary mulcts; which yet perchance are as grievous to the poor people, as the ſevereſt auſterities of Faſting.

After the Penance inflicted is performed,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 Miniſtery, pardons and abſolves you. This form of Abſolution is not conſtantly obſerved, but is varied oftentimes, it being left in a manner wholly to the diſcretion of the Penitentiary. Chriſtophorus Angelus, a Greek of the Morea, in the account he publiſhed of the State of this Church in the year 16—mentions this form.b According to the power which [Page] Chriſt gave to his Apoſtles, ſaying, Whoſe ſins you looſe upon earth, they ſhall be looſed in heaven, and according to the power which the Apoſtles gave to the Biſhops, and according to the power which I have received from my Biſhop, thou ſhalt be pardoned by the Father, Son, and Holy Ghoſt. Amen. and thy portion ſhall be with the juſt. But in the Prayers of Pardon, which the Prieſt recites over Penitents, and ſuch as have confeſt, it 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 confeſt before him to my Meanneſs, and thoſe which thou haſt forgotten: e again; [Page] 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 Miniſtery: 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 onely Miniſter of this ſacred Rite, in his own proper perſon, much leſs judicially; but onely 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 confeſt before God and before my Vnworthineſs, ord the third, I pardon all thy Sins, to be upſtart and novell, and borrowed from [Page] the Latines, 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 onely 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, then conſiderations of modeſty, or the lovelineſs and agreeableneſs of Vertue 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 paſt upon him. Such great power has the dread and reverence of Eccleſiaſticall 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 [Page] ſad effects of it in the grave, and quickly becomes black, the bloud 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 entring into it. Stories paſs current among them of the walking of theira Ghoſts, eſpecially in the night-time, not onely 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 then 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 perſwading them to the contrary: They will tell you of matter [Page] 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 errour. The Biſhops a accordingly in their Briefs, when they forbid any thing to be done, threaten the tranſgreſſours, 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 adde to the horrour and terrour of it. Atb the [Page] 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 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 fearfull apprehenſions of an evil Spirit, called c [...], which they pretend to be let looſe 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 Sun-ſet. The Turks ſeem to be infected with the like [Page] 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; groſly 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 dreſt up in an odd ridiculous ſhape and habit.

Alla 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 Chancell, 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 [Page] 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 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 Bride-man takes the Rings from off their fingers, and makes an exchange; the Prieſt then joyning 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 metall; 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 performedMarriage. [Page] publickly;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 Eccleſiaſticall Cenſures provided in ſuch like caſes. Be the perſons of what quality or condition ſoever, Crowns or Garlands made for the moſt part of Olive-branches, ſtitcht over with white silk, and interwoven with purple, are a neceſſary and eſſential part of the Nuptial Solemnity, (hence [...] is oftentimes uſed for Marriage, and [...] and [...] ſignify the ſame thing,) they being the Symbols, not to ſay the complement, of this myſticall Rite. The Prieſt, covering the head of the Bridegroom with one of theſe Garlands, ſays,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 [Page]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 Goſpell and ſeveral Prayers are read, the new-married couple drink out of the ſame Cup which the Prieſt had bleſt, in ſign and token of Love, Agreement, and Joy, and as a pledge of their mutual Converſation, and of their right to one another's eſtates and fortunes. After two or three short Hymns, the Prieſt takes the Garlands from off their heads, and they, saluting each other, are diſmiſt with his Bleſſing.

They are not over-favourable to ſecond Marriges,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 unlawfull [Page] and ſinfull: making no allowances for temper, or accidentall deaths. This variety or change of Wives they moſt invidiouſly call by the name of [...], or Polygamy, contrary to the primary ſignification of the word: againſt which they ſo fiercely declaim, as a thing hatefull to God, (to whoſe providence in taking away their firſt or second Wife by death, they ſay, every one ſhould ſubmit, and curb his natural deſires and inclinations,) and as unworthy of men governed by reaſon. In this ſenſe I find the word uſed by Photius, a who oppoſes it to [...] as that to [...], and paſſes this ſevere Cenſure upon the thing, that it is very baſe and deteſtable, and onely proper to impure and luſtfull irrational creatures.

To make the Marriage-vow the more binding and ſolemn,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 [Page] or Tutors, is eſteemed ſo neceſſary, that without it is accounted unlawfull, and no other then Fornication.Spiritual Affinity an hindrance of Marriage. Among other impediments of Marriage they reckona ſpiritual Affinity, that is, ſuch as ariſes at the Font: as for inſtance, he who is a Godfather to any one, and his Son, cannot lawfully marry either the Mother or the Daughter. Such two as have had the ſame Godfather, are incapable of marrying each the other; and if they do, they are accounted inceſtuous.

The practice of the Greeks does horribly contradict their eſtabliſht doctrine of the Indiſſolubility of the bond of Matrimony;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 luſtfull and diſcontented perſon, who is weary of his Wife, to retain her, or divorce himſelf from her, as he pleaſes. This evil ſeems paſt all remedy; there being no other way left [Page] 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,Oyl with Prayer. who has a power to make and conſecrate the Holy Oyl, to anoint dying perſons with it;a all other perſons whatſoever being excluded. Which practice they found upon the example of the Apoſtles, who were ſent out by Chriſt, andb anointed with oyl many that were ſick, and healed them; and upon the Advice or Order of S. James, chap. 5. v. 14. Is any ſick among you? let him call for the Elders (or Preſbyters) of the Church, and let them pray over him, anointing him with oyl in the name of the Lord. And from this Text they pretend to conclude moſt ſtrongly, that ſeveral are neceſſary in order to the right performing of this laſt office. The Office requires, that they be no leſs then seven, and aſſigns to every one of them [Page] their particular employment at that time. But this number is not rigidly exacted, and three oftentimes ſerve. They onely anoint the forehead, ears, and hands of ſick perſons. Severall Prayers are uſed at the time of Unction, and this particularly among the reſt. 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, &c. and here they recite the names of ſeveral Saints—for Thou, O Chriſt, our God, art the Fountain of all healing; and we give the glory of it to Thee, and to the Father, and to the Holy Spirit, now and for ever. Afterb this [Page] they give the ſick perſon the Holy Sacrament, as the laſt Viaticum. The Houſes of the ſick perſons are alſo anointed with the ſame Oyl, the figure of a Croſs being made with it upon the walls and poſts: at which Ceremony the Prieſt ſings the 91. Psalm, He that dwelleth in the ſecret place of the Moſt high, ſhall abide under the ſhadow of the Almighty, &c.

This Oyl is not onely uſed upon perſons lying in extremis: for the people,This Oyl 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 judgments of things by a groſs fancy, and reject with a brutiſh kind of pride and ſcorn whatever [Page] is raiſed, though never ſo little, above the reach of Senſe,) it is no ſlight argument of the truth of the great Articles of the Chriſtian Religion, againſt the ſubtle contrivances of a party of men in Chriſtendome, (who, under a pretence of ſober reaſon, undermine the foundations of it,) that the Chriſtians of the Eaſt do ſtill retain, with all imaginable conſtancy, and firmneſs of aſſent, the entire profeſſion of the Myſteries of Faith, as they were believed and acknowledged in the firſt Ages.

They retain exactly the Catholick Doctrine concerning the moſt Holy and undivided Trinity,Conſtantinopolitan Creed. and the Incarnation of the eternal Son of God, according to the Conſtantinopolitan Creed, which they onely retain in their Liturgies and Catechiſms, this being but an Expoſition of the Apoſtles Creed more at large; which is the true reaſon, why the Apoſtolicall form came anciently to be omitted among them. As to that of S. Athanaſius, they are wholly ſtrangers to it. They are content with the profeſſion of Faith as it is laid down there, without troubling themſelves with curious and nice diſtinctions, which oftentimes, in ſtead of explaining, confound and obſcure [Page] the Myſtery. Yet with a becoming zeal they condemn the madneſs and impiety of Arius, Neſtorius, Paulus Samoſatenus, and the other Haereſiarchs: whoſe Opinions if any one be known to favour in the leaſt, they preſently excommunicate him; and do not reſtore him to the Communion of the Church, till he has renounced his Hereſy with tears, and given other ample ſatiſfaction.

Indeed, as to the manner of the ſubſiſtence of the Holy Spirit,They believe the proceſſion of the Holy Spirit to be onely from the Father. the Greeks vary from the Latines, and from the Churches of the Reformation; and by what we may judge, from the reluctancy and unwillingneſs of the Biſhops, after all attempts of Reconciliation, the difference herein is like to be perpetual. They object, with a great deal of bitter paſſion, that the Biſhops of the Roman Church have not dealt honeſtly in this matter; for that, without conſulting them, and without regard to the Canon of the Council of Epheſus, which forbad ſuch Additions under the penalty of an Anathema, they have inſerted the words Filióque into the Conſtantinopolitan Creed. For the juſtification and proof of this Charge, they appeal to [Page] the Writings of the ancient Fathers, to Acts of Councils, to Eccleſiaſticall Hiſtory, to the faith of the beſt and moſt authentick Manuſcript Copies, nay to Rome it ſelf,a where that Creed was engraven on two ſilver Tables hung up in S. Peter's Church by the command of Pope Leo the Third, where this Addition is wanting. This was hotly disputed by the Greeks in the Council held at Florence; and no one argument or point of controverſy have they maintained, or do ſtill maintain, with greater variety of learning or ſubtilty. At preſent I ſhall content my ſelf with one or two irrefragable teſtimonies. Cyrillus Lucaris, who afterwards fell a ſacrifice to the malice and revenge of the Jeſuits, in the Epiſtle he wrote to Vytenbogaert, out of Walachia, when he was Patriarch of Alexandria, ſaith, Ipſa (i.e. Eccleſia Graeca) Spiritum Sanctum à Filio eſſentialiter & internè & quoad eſſe procedere negat; The Greek Church denies that the Holy Spirit proceeds from the Son eſſentially and internally and as[Page]to his ſubſiſtence. And ſo afterward, when he was advanced to the Patriarchall throne of Conſtantinople, in his Confeſſion of Faith, which brought upon him all that envy and miſchief which afterwards befell him, chap. 1. 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 expreſly aſſerted by Cyrillus, I cannot ſufficiently wonder at the raſhneſs and diſingenuity of the Aſſeſſors of the ſecond Synod held againſt this good man at Conſtantinople under Parthenius, who moſt unjuſtly cenſure and condemn him for maintaining, againſt the Sentiments of the Catholick Church, the eternal and ſubſtantial proceſſion of the Holy Spirit, as well from the Son as the Father. Laſtly, they declare [Page] in their Confeſſion,a 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 ſumm'd up by Cyrillus; The Greek Church does therefore deny the proceſſion of the Spirit from the Son, quòd veretur, nè dicendo à Filio ut à Patre, duo aſſerat in Divinis principia exiſtentiae Spiritûs Sancti, quod eſſet impiiſſimum, fearing leſt they ſhould aſſert and introduce two diſtinct Principles of the exiſtence of the Spirit of God in the Deity, which they look upon as an horrid impiety.

But to prevent all unjuſt ſuſpicions,They believe the Holy Spirit to be God, and coeſſential [...] the Father and the Son; as if they entertain'd any evil or heterodox Opinions about the Third Perſon of the glorious Trinity, they declare [Page] 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. anda that He is ſent, poured out, and given by the Son. But this they refer to the temporary miſſion of the Holy Ghoſt upon the Apoſtles and upon all the Faithfull. So that they neither confound the Perſons of the Holy Trinity, nor take away the Perſonal Relations and Proprieties of the Son and Spirit; foraſmuch as the manner of Generation, whereby the Son ſubſiſts, is diſtinct from the manner of the Proceſſion of the Holy Spirit.

From theſe premiſſes it will fully appear,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 Catholick Faith, and [Page] as guilty of Hereſy in a neceſſary Article of Faith; for that the difference herein is rather verbal then real, and lies not ſo much in the ſubſtance of the Article, as in the way and manner of expreſſing themſelves. To juſtify this their imputation, they with an equal raſhneſs are not afraid to aſſert, and that as boldly as if they had been admitted into the Secrets of God, that the Holy Spirit has ſufficiently ſhewed his anger from Heaven againſt this ſuppoſed grievous and fundamentall Errour, becauſe Conſtantinople, the chief Seat of the Grecian Empire and Religion, was taken by the Turks on a Whitſun-Tueſday, in the year 1453. But '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 Errour concerning our Bleſſed Saviour, becauſe the chief City of that Island, which they had ſo bravely defended, was at laſt loſt upon a Chriſtmas-day.

As to the ſtate of the vitâ functi, 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, [Page] where they ſhall be after the Reſurrection of the body, they know not where to fix them. But whereever that place is, which ſometimes they call Paradiſe, from the words of our Saviour to the Thief upon the Croſs, S. Luke 23. 43. ſometimes Abraham's boſome, from S. Luke 16. 22. ſometimes the hand of God, from that of Eccleſiaſticus, The Souls of the Juſt are in the hand of God; it is certainly diſtinct, according to them, from the preſence of God. For thus they pray in their Liturgy; 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 ſob in the Office of Burial; O God of Spirits and of all fleſh, who, having trampled upon Death, and vanquiſht the Devil, haſt given life to the world; Thou, O Lord, make the Soul of thy deceaſed Servant to reſt in the glorious, in the pleaſant place, in the place of refreſhment,[Page]whence grief, trouble and ſighing are baniſht. And yet at other times, as it were compelled by the force and evidence of truth, they retract, at leaſt colour over, this Opinion with this acknowledgment,a in their late Confeſſion: By which of theſe three names above mentioned any ſhall call the Receptacle of righteous Souls, he will not erre; provided that he believes and underſtands thus much, that they enjoy the favour of God, and are in his heavenly Kingdom, and, as the Church-Hymns mention, in Heaven. But as for the Souls of the Wicked and Unrighteous, they hold, that they deſcend immediately into Hades or Hell, the place of Condemnation, and of God's Wrath.

They reject, in words at leaſt,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 Catecheticall Confeſſion, and thus argue ab abſurdo againſt it;b If the [Page]Soul ſatiſfies for Sins committed in this life in ſuch a place, then, by parity of reaſon, part of the Myſtery or Sacrament of Penance might be performed there, which is, ſay they, [...], contrary to orthodox doctrine. But notwithſtanding this declaration, they fanſy the Souls of the departed detained and ſhut up in moſt ſecret and unknown receſſes under ground, and there to be perplexed and to ſuffer [...] or grievous things, and to find eaſe and refreſhment from thea 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 one in honour of the Virgin Mary, which they place on the right side of the Bread that is to be conſecrated; the reſt in honour of S. John the Baptiſt, the Holy and glorious Apoſtles, S. Baſil, S. Gregory the Divine, S. John Chryſoſtome, Athanaſius, Cyrillus, Nicolas of Myra, and all holy Biſhops, S. Stephen the firſt Martyr, S. George, [Page]Demetrius, Theodorus, and all other holy Martyrs, S. Antony, Euthymius, Saba, Onuphrius, Arſenius, Athanaſius of Mount Athos and all holy Monks, the holy Phyſicians Coſmus and Damianus, Cyrus and John, Pantaleon and Hermolaus, Sampſon and Diomedes, Thallaleus and Trypho, and the reſt, S. Joachim and Anna, the Saint of the day, and all Saints; and for his particular Archbiſhop and all the Clergy, and for the Founders of the Church or Monaſtery, for the living and dead, where he mentions their names, and for all who ſleep in hope of the Reſurrection to everlaſting life, to whom, O mercifull God, give pardon.

Theſe are placed in the Patin,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 [Page] did exſpectare in candida diem Judicii, as Tertullian ſpeaks, their ſurviving friends and relations, fearing leſt their preſent condition might require it, at leaſt to ſhew their love and care of them, brought their Oblations: but this was done onely once a year, laborantibus animabus refrigerium quoddam adpoſtulantes; but they were not particular and diſtinct, but for all together; nor were they eſteemed by them in the nature of ſatiſfactory or expiatory Oblations, but onely to ſhew the honour they bare to the memory of the holy Apoſtles and Martyrs in this ſolemn kind of pomp, and at the celebration of the Holy Sacrament, at which time they onely prayed to God, that He would be pleaſed to remember them. And certainly no more can well be underſtood by the Commemoration, which follows juſt after the Conſecration of the Elements in their preſent Liturgies.

The preſent Greeks too account it a great piece of Piety and Religion,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 [Page] 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 mixt Fruits before mentioned, with a great deal of mirth and jollity, very unbecoming the Solemnity. But to return to the modern Greeks.

The reaſon of this their practice is thus aſſign'd by b 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 baniſht, and ſend them a relaxation and deliverance from thoſe grievous things that at preſent ſeize upon them, and give them freedom and redemption from the lamentation of Hades and from tears. c Cyrillus Lucaris was aſhamed of [Page]this ſuperſtitious practice, and the idle pretenſion 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 calice 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 onely 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 Myſticall joyned 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 Goſpell, 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 ſolemnized on the Saturday before Pentecoſt, which [Page] day is ſacred to the Memory of All Souls. While they ſeem to reject with so much caution a Purgatory, they are faln into the Errour 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 perform'd 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. Soa Patriarch Jeremias explains himſelf. Three times that year their Friends die they celebrate their Exequies, the third, the ninth, [Page] and the fortieth day, and repeat the same Prayers for the peace and quiet of their Souls. I omit the Howlings 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 relique of an old Cuſtom uſed in the days of their Heatheniſh Anceſtours, 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 emboſs'd Images in their Churches▪ but and eſpecially if they are emboſs'd and prominent, that they inveigh ſeverely and fiercely againſt the Latines, as little or leſs then Idolaters, and ſymbolizing 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 [...] ▪ &c. 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, anda ſaying their prayers [Page] before them. With theſe the Partition that ſeparates the Bema or Chancell 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 Quire, 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 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 theb figure and repreſentation [Page] not with the worſhip of [...] but of [...], and that onely [...], 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 ſubtil and nice diſtinctions, which they alledge in defence of this Worſhip. But I intend onely 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 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 doe when they come into the Church, or when they are in ſight of a Church or Chappell, either upon land or ſea, repeating theſe words, [...] or, [...], Lord, or God, be mercifull to me a Sinner; or elſe onely theſe, [...], [Page] ſometimesa 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 isb 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 they worſhip toward that.

They ſeldome ſit in the Church,They ſeldome 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 perchance on the day of Pentecoſt, [Page] 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, then the lower part of their breaſt, then their right shoulder, and then their left, ſaying, [...], Holy God, holy and powerfull, holy and immortal, have mercy upon us; or ſome ſuch ejaculation, as, [...], O Lord Jeſu 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 Goſpell is read, and at the celebration of the Sacrament: then they all [Page] ſtand up uncovered, and ſhew a particular Reverence.

Their Singing,Singing m [...]an and inartificial; no muſical Inſtruments. as I ſaid before, is very mean and pitifull, without figure and the reliſhes of art, and is at beſt but a kind of harſh Plain-song. They have no Organ or any kind of muſicall 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 onely 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 [Page] 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 buta ſeven General Councils,They acknowledge but ſeven general Councils. which I ſhall here briefly reckon up.

The firſt held at Nice in Bithynia, 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 meer Man; and ſo made the Son of God diſtinct from the Son of the B. Virgin, and refuſed to [Page] 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 onely 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 Prae-exiſtence and Tranſmigration of Souls, the Temporarineſs of Hell-torments, and the Salvation of Devils, and the like, was here condemned and anathematized.

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 [Page] 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 Charlemaine 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 Latines eſpecially, among other things, by imputing to them the guilt of Hereſy, for adding Filióque to the Conſtantinopolitan Creed) was dethroned and anathematized. This the Romaniſts honour with the title of the Eighth Oecumenical Council. But that which thea 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 fixt without that addition. But becauſe nothing relating to matter of Doctrine was eſtabliſhed anew in this [Page] Council, which was held chiefly in favour of Photius, the Greeks content themſelves with the acknowledgment 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 Emperour Joannes Palaeologus, Joſeph Patriarch of Conſtantinople, and ſeveral Metropolitans and Biſhops of the Greek Church, the Eighth general Council. Here the Greeks, out of politick ends, that is, to pleaſe the Emperour, who urged them to a Subſcription, to gain the aſſiſtence of the Latines, which onely 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 look'd upon as Betrayers of the eſtabliſht 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 Emperour Mahomet, they very zealouſly renounce the Union [Page] 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, publiſh'd 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 Monaſtick 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 reade 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 cuſtome, it is [Page] 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 reade three Sections in the morning, and in the evening the Pſalms called [...], and ſometimes [...], (which are the Pſalms of Degrees, ſo called froma 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. Pſalm, which is called by them [...], from the frequent repetition of the Hemiſtichium, b for his mercy endureth for ever. So that the whole is finiſht in the ſpace of ſeven days; except in ſtrict and high Lent, when it is repeated every week twice, as is above declared. Thec 118. Pſalm, which makes up the ſeventeenth Section, is called [Page] [...], from the firſt verſe, [...]. Thea 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 which they uſually recite betimes in the morning, and eſpecially if it be preceded by a Vigil: theſe are thec 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 [Page] Bloud, Glory be to God on high, and in earth peace, good will towards men; We praiſe thee, we, &c. makes up a neceſſary part of their morning-devotion, upon Sundays and the other more ſolemn Feſtivals: and indeed, as it appears by their [...], or Office uſed every morning, on all other days, onely with this difference, that it is then barely read, and not ſung; which is their preſent practice, as I found particularly upon enquiry: as alſo [...], or in their ſolemn Prayers after ſupper, before they go to their reſt. This is called by them [...], or the great Doxology, to diſtinguiſh it from the other, which they call [...], or the leſſer, that is, the Gloria Patri; which they repeat at the end of every Station of the Pſalms, and at other times preſcribed in the Liturgick and other Offices: this latter being a more contracted glorification of the Holy Trinity, which they thus expreſs, ſomewhat different from the Latine form;a Glory be to the Father, [Page]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 [...] orb [...], the morning Prayer or Hymn, (it being made up both of Supplications and Lauds, though the latter be the more common appellation,) and by some, the Angelical Hymn, from the Preface to it, ſung by the Angels at the Birth of our B. Saviour, S. Luke ch. 2.) is of great antiquity, being mentioned c by S. Athanaſius, as univerſally known and uſed by the generality of Chriſtians of both ſexes, in thoſe Eaſtern and Southern Countries of the world, in their private Devotions; and is to be found after the Pſalms and Hymns, in the third Volume of that moſt venerable monument of Piety and Antiquity, the Greek tranſlation of the Bible in His Majeſtie's Library at Saint James's ſent to King Charles the Firſt, [Page] Martyr, of bleſſed and glorious memory, by that great man Cyrillus Lucaris, Patriarch of Conſtantinople, who was alſo murthered, which he brought with him out of Aegypt, upon his leaving the Patriarchate of Alexandria, written in capital letters, and, as he gueſſes, in a paper placed by him in the beginning of the firſt Volume, giving an account of it, above thirteen hundred years ſince. This I conjecture to be the [...] mentioned by Lucian in his Philopatris, in theſe words of Triephon to Critias, [...] which I underſtand thus, that the Chriſtians of that time, whom the wicked Infidel ſports with and abuſes in that Dialogue, uſed to begin their Devotion with the Lord's Prayer, [...] and conclude it with this divine Hymn, or [...], or Ode full of the appellations of God the Father and Chriſt. This I think to be no way unlikely, as judging the [...] and [...] to be diſtinct and different forms. But becauſe it is poſſible, that it might be but one compoſition or Prayer, concluding with an Hymn, I am more inclined [Page] to believe, notwithſtanding, that it ought to be meant of this, rather then of the Lord's Prayer; and however, that it more then ſeems (though the moſt learned Archbiſhopa Vſher will have it onely to ſeem ſo) to be one of thoſe Pſalms and Hymns mentioned by anb ancient Authour, who confuted the Hereſy of Artemon, to have been compoſed and ſung by the [...] and [...], or Chriſtians, in honour of our Bleſſed Saviour's Divinity; [...] (whatc 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 [Page] 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 Bleſſed art Thou, O Lord, O teach me thy Statutes. This Verſicle is repeated thrice.

O Lord, Thou haſt been our refuge from one generation to another.

I ſaid, O Lord, be mercifull to me; heal my ſoul, for I have ſinned againſt Thee.

Lord, I fly unto Thee; teach me to doe thy will: for Thou art my God.

For with Thee is the fountain of life, in thy light we ſhall ſee light.

Extend thy mercy to ſuch as know Thee.

The following Hymn is always recited in that part of the Evening-ſervice,The Evening Hymn. juſt upon Sun-ſet, which they call [Page] [...], and the Latines Lucernarium; which I onely here put down for the antiquity of it: it not being my buſineſs to tranſcribe their Offices, which the learned and pious Reader may conſult at large, to his great ſatisfaction and advantage.

Pleaſant brightneſs of the holy glory of the immortal, heavenly, holy, bleſſed Father, Jeſu Chriſt, we having arrived to Sun-ſet, and ſeeing the evening light, praiſe the Father, Son, and Holy Spirit of God. Thou, O Son of God, giver of life, art worthy to be praiſed always with holy voices. Wherefore the world glorifies Thee.

This ſeems to be the very form of the [...], which S. Baſil refers to in his Book de Spiritu Sancto ad Amphilochium, cap. 29. as having been eſtabliſhed by the Fathers long before his time: [...] This form being accounted [Page] 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 Authours 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 Vſher is willing to grant; but of thea 140. Pſalm, 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. Pſalm above mentioned. By this it appears that the Greeks doe 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 mixt [Page] in their publick 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 adde, 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 the Quire 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 then the Seraphims, who [Page]broughteſt forth God the Word, without any diminution of thy Virginity: we magnifie Thee, who art truly the Mother of God. They oftentimes make direct Prayers to her; as,a 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 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; onely for a taſt I ſhall adde one or two.c 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, [Page] a O bleſſed Mother of God, open to us the gate of thy mercy: let not us who hope in Thee, erre; 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 shew 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, [Page] 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, &c. 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 carefull to commend themſelves to the protection of the B. Virgin, who is addreſſed to under the title [...] hence beſtowed upon her.

They moſt rigourouſly abſtain from Bloud and things Strangled;Abſtinence from bloud and things ſtrangled. and in their greateſt hunger and extremity have an utter loathing and abhorrence of all ſort of Fleſh, whoſe bloud, 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 [Page] 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 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 Cavills 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 Apoſtolicall Conſtitution; this little controverſie contributing ſomething to the heightning of the Schiſm: forgetting, [Page] that the reaſon of the Decree ceaſing, (which was the great tenderneſs and reſpect ſhewed to the Jewiſh Converts, that they might not be ſcandalized, 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 onely proviſional and temporary. Collateral hereunto is their abſtinence from fleſh of any creature that dieth of it ſelf, becauſe, though it be not properly ſtrangled, the bloud 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 unlawfull food, which they equally abominate, theſe [...] ▪ think themſelves obliged to confeſs and doe 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 [Page] one the Italians call Sputa in croce, from another uſual ſign of contempt and defiance.

No Service is performe either by Biſhop,No Church-ſervice performed without peculiar Veſtments. Prieſt or Deacon, without their [...], or proper Veſtments; in which they are as fancifull 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 perplext, 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 Pachymeres, who obſerves, that it did intrench upon the [...], or power belonging to him as Oecumenicall [Page] Biſhop. But this held onely 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.

Notes

a

[...].

↵

a

Reſpons. 2. Patriarchae Jeremiae, pag. 240. [...].

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b

[...].

↵

c

[...].

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d

[...].

↵

e

[...].

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a

[...].

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b

[...].

↵

c

[...].

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a

[...], pag. 118.

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a

[...].

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b

[...], Compater, ſeu Pater Spiritualis, qui infantem è lavacro ſuſcipit.

↵

c

The 50. Canon of the Apoſtles, as that Collection is called, commands [...], that is, as it is there explained, [...].

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d

Vid. [...] pag. 117.

↵

a

in opuſculo [...]. Venetiès A. C. 1600. p. 24. a.

↵

a

[...].

↵

a

[...].

↵

a

ibid. — [...].

↵

a

pag. 121.

↵

b

[...]. pag. 247.

↵

c

[...]. pag. 122.

↵

a

V. Apolog. 2. verſus finem.

↵

b

de Traditione Divinae Miſſae.

↵

c

V. Reſponſ. 1. pag. 98. 103.

↵

a

de Libris Eccleſiaſticis Graecorum, pag. 16.

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a

V. 52. Can. Synodi Trullanae.

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a

[...].

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b

[...].

↵

c

[...].

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d

[...].

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e

[...];

↵

f

[...].

↵

a

[...].

↵

b

[...].

↵

a

[...].

↵

b

— [...].

↵

a

S. Matth. 2.

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b

[...]—

↵

c

[...].

↵

d

[...], &c.

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a

[...].

↵

a

. [...]

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b

[...], &c.

↵

a

[...], &c. which may be rendred declaratively, God is holy, he is holy and, &c.

↵

b

[...].

↵

c

[...].

↵

a

[...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

a

[...].

↵

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 Theſſal. [...], p. 215. in Eucholog.

↵

a

[...].

↵

b

[...].

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c

[...].

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d

[...].

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a

[...] ▪ &c.

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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.

↵

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. Chryſoſtome. See alſo the [...] in Euchol. pag. 190.

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

a

[...].

↵

a

[...] &c. [...]

↵

a

[...], Eucholog. pag. 350. And ſo in the Office [...] they repeat the ſame words, pag. 449. [...], —pag. 353.

↵

a

[...], Reſponſ. 1. ad Theologos Wittenberg. p. 86. [...], Reſponſ. 2. pag. 240.— [...], ibid.

↵

a

Vid. Synod. primam pag. 76. 80. & Synod. 2. pag. 129. edit. una cum Confeſſione Cyrilli, pag. 145.

↵

b

[...], p. 124.

↵

a

Vid. Allat. de Libris Eccleſiaſticis Graecor. pag. [...]20.

↵

a

See S. Ignat. epiſt. ad Philadelph. pag. 40. edit. Voſſ. [...], &c. Et in epiſt. ad Magneſianos, pag. 34. [...].

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a

ſive [...]. De horum conſecratione vide [...] in Euchologio.

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a

[...].

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b

[...]

↵

a

[...].

↵

a

[...].

↵

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.

↵

a

Vid. Euſebii Hiſtor. Eccleſ. lib. 6. cap. 44.

↵

b

[...].

↵

a

S. Baſil, in his Liturgy, calls the Sacramentall bread diſtributed to the Communicants, [...].

↵

a

in tractatulo [...].

↵

b

[...].

↵

c

Among theſe Arcudius lib. 3. cap. 10. &c. and C [...]d. Bona de rebus Liturg. l. 1. c. 1. p. 311.

↵

d

[...].

↵

a

The original of boiled Wheat they derive from the times of the Apoſtate Emperour Julian, who had cauſed the bread, fleſh, and fruit expoſed to ſale in the market, to be polluted with the bloud 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 unlawfull food, to ſatisfy their hunger this way. Thus the ſtory is related by Nicephorus Calliſtus in his Church-hiſtory, l. 10. c. 12. [...].

↵

b

Vid. peculiare opuſculum Gabrielis Archiepiſcopi Philadelphienſis [...].

↵

a

In the [...]. in Euchol. p. 658.

↵

a

[...].

↵

b

[...]. Vid. Balſamonem in quartum canonem Synodi Trullanae.

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c

[...].

↵

a

[...].

↵

b

See the [...] ▪ p. 129.

↵

c

[...]. pag. 130.

↵

a

[...]. pag. 132.

↵

a

Vid. [...]. pag. 109.

↵

a

[...].

↵

b

Cap. 22. [...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

d

[...].

↵

e

[...].

↵

a

[...].

↵

b

[...].

↵

c

[...].

↵

d

[...].

↵

a

which they call [...], or [...], à f [...]etore, qualis è limo putreſcente in foſſa oriri ſolet, ſic dictas.

↵

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.

↵

b

See an inſtance of this at large in the Hiſtory of the Patriarchs of Conſtantinople, ſince the taking of that City by the Turks, written in vulgar Greek by Manuel Malaxus, in the Life of Maximus, in Turco-Graec. p. 133, &c. alſo the Hiſtoria Politica of Conſtantinople, in the ſame Volume, p. 27, 28. Vide etiam Chriſtophor. Angelum in Enchiridio.

↵

a

Vid. [...], in Euchologio, pag. 684, &c.

↵

b

[...].

↵

c

Our Interpreters at Conſtantinople fanſied this word to be corrupted from the Turkiſh Kara Congia, which ſignifie a black old man, in which ſhape they pretend this Daemon often to appear.

↵

a

[...].

↵

a

[...], &c.

↵

a

Vid. Harmenopulum, apud Gabrielem Philadelph. pag. 55. a. [...].

↵

b

[...].

↵

a

[...] ▪

↵

a

Epiſt. 1. ad Michaelem Principem Bulgar. p. 39. [...].

↵

a

[...]. Vid. [...] l. 28. tit. 5. cap. 17. & Determinationem Joaſaphi Metropolitae Corinthii apud Crus. in Turco-Graec. lib. 4. pag. 324. Vide etiam p. 330. & 339.

↵

a

[...]. p. 137.

↵

b

S. Mark 6. 13.

↵

a

[...].

↵

b

Vid. [...]. pag. 110.

↵

a

Vide Epiſtolam Photii ad Archiepiſcopum Aquil [...]iae. Reſponſ. 2. Patriarchae Jeremiae, p. 222. Et [...].

↵

a

[...].

↵

a

[...], &c. pag. 90.

↵

a

[...].

↵

a

[...].

↵

b

[...], &c.

↵

a

[...]. pag. 8.

↵

b

[...]. p. 86.— [...]—

↵

a

V. Gabrielem Philadelph. pag. 20, 21.

↵

b

pag. 19.

↵

a

Theſe Fruits were anciently called [...] as Balſamon explains the word, [...], in 4. Canonem Apoſtolorum.

↵

b

in tractatulo [...].

↵

c

in Epiſt. ad Joannem Vytenbogaert.

↵

a

pag. 247.

↵

a

See the Rubrick of the [...], in the Horologi [...]n printed at Venice 1646. in 12 [...].

↵

a

[...]. pag. 237, 238.

↵

b

[...]. So Photius in his Epiſtle to Michael Prince of Bulgaria, pag. 15.

↵

a

[...]. Vid. [...], pag. 36.

↵

a

V. [...] Philothei, & Officium dictum [...] [...]ive Lucernarium, & [...], p. 34.

↵

b

Thus in the above-cited 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.

↵

c

S. Baſilii Liturg. p. 169. S. Chryſoſtomi Li [...]urg. p. 67. 68. 73. 77.

↵

d

V. Gabr. Philadelph. p. 20.

↵

a

V. Epiſtolam Photii ad Michaelem Principem Bulgariae, pag. 3, &c. 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.

↵

a

See the Annals of Zonaras and Glycas.

↵

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.

↵

b

[...].

↵

c

that is, according to the Hebrew, the 119.

↵

a

104.

↵

b

V. Philothei Diataxin, pag. 7.

↵

c

that is, 3. 38. 63. 88. 103. 143. according to the Hebrew. The reaſon of which difference is this: The 9. Pſalm 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. Pſalm, according to the Hebrew. Anciently the 62. Pſalm according to the Greek was called [...]. S. Athanaſius epiſtolâ ad Marcellinum— [...]. Et [...]—Et Conſtit. Apoſtol. l. 8. c. 37. [...], &c.

↵

a

[...]. Ità quoque apud S. Athanas. [...], &c. niſi quòd [...] illic deſit. Quandoque [...] ante [...] omittitur.

↵

a

It has the title of [...] in the Apoſtolicall Conſtitutions, lib. 7. cap. 47.

↵

b

And ſo particularly in the Alexandrine Manuſcript of the Septuagint; and in ſeveral other Greek Manuſcripts.

↵

c

de Virgin. verſus finem.

↵

a

V. Diſſertationem ejuſdem Reverendiſſimi Antiſtitis de Symbolis, pag. 34.

↵

b

Apud Euſebium in Hiſtor. Eccleſ. lib. 5. cap. 28. [...].

↵

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—

↵

a

The preſent Greeks here inſert this Verſicle, Let thy mercy, O Lord, be upon us, as our truſt is in Thee.

↵

a

according to the Greek: the 141. according to the Hebrew.

↵

a

[...].

↵

b

[...] Liturg. S. Chryſoſt. Which Hymn is alſo thruſt into the Liturgy of S. James.

↵

a

[...]. This occurrs frequently in ſeveral of their Offices.

↵

b

[...]. Vide Horologium pag. 3. Occurr [...]t ſaepe in Tropariis.

↵

c

[...]. In officio aquae benedictae minoris, inter alia [...] ejuſdem [...], in Euchol. p. 442.

↵

a

[...]. V. varias lectiones in S. Chryſoſtomi Liturg. pag. 87.

↵

b

[...] ▪

↵

c

[...].

↵

a

[...].

↵

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.

↵

a

Hiſtor. lib. 6. cap. 11.

↵

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.

[Page]

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 controll, endeavoured to render themſelves worthy of it. They were ſtout and couragious, and very faithfull to the State whoſe Subjects they were, which gave them protection. They cheriſhed all inclinations to ingenuity [Page] in their Youth, and ſent them (as their Nation did formerly to Athens) to Venice and Padua, 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 Latine and Italian Tongues, he travelled out of Italy into other parts of Chriſtendome, 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 Tenents 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 [Page] 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. Thata this Meletius was a man of excellent Learning and Judgment, thoſe Books, which he publiſhed, ſufficiently ſhew. Such as his Book againſt the Jews, written both in Greek and Latine, 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 Latine; as that, for inſtance, which he [Page] wrote from Conſtantinople to Janus Douza in the year 1597; and thata which he directed out of Aegypt, in the year 1600, to Sigiſmund 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 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 was proteſted againſt, and a publick Act [Page] 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 Countreys, 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 a Synod of the Biſhops was ſummoned to meet at Breſta, in October new ſtyle 1596. by the authority of King Sigiſmund; who conſtituted three perſons of the higheſt quality for title and office in Lithuania, as Duke Radzivil, the Chancellor, and the Treaſurer of that Dutchy, his Ambaſſadours, 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 Anceſtours had profeſt and ſhewn to the Patriarchal Throne of Conſtantinople, were commanded to appear: which they did accordingly, but thought fit to hold their meeting apart, [Page] and after ſeveral conteſts and ſtrugglings refuſed to ſubmit to the Union propoſed, which ſeveral, who had before retained the Rites and Doctrin 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 Caryophilus ſpeaks, to break off and diſturb the Vnion of the Ruſſians with the Church of Rome: whenceb 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, [Page] 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 reflexion on things, more inclinable to terms of peace and reconciliation. But they being unwilling to determine any thing of this nature without conſulting the Patriarchs of Conſtantinople and Alexandria, there was a ſtop put to the Debate for a time, while Letters were diſpatch'd away from the Evangelici about this excellent deſign which afterward fell to the ground, and proved abortive.

It was much about this time, that Sigiſmund, 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 perſwade 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 [Page] 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 & eruditione 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 publick. 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 whata Petrus Scarga a Jeſuite, who had been Chaplain to the three Ambaſſadours 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 [Page] 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, render'd him every-where conſpicuous, and worthy, in the judgment 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 publick ſpirit, and of equal zeal and learning and prudence. Here he continued above nineteen years. The great deference which the other Oriental Patriarchs of the Greek Communion pay to the chief See, that of Conſtantinople, puts them upon frequent voiages thither, as the affairs of their reſpective Churches require. Here he came about the beginning of the year 1612.a In [Page] 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 mony, 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. [Page] Cyril had a great party among the Biſhops, who wiſh'd 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 proffer'd to advance conſiderably the yearly Tribute, which they pay the Emperour for the Exerciſe of their Religion, ſo Timotheus Biſhop of Marmara might be the man. Mony doing all things in Turkie, they got him eſtabliſht 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 [Page] of Cyrillus, or ſuch as favoured him) will have him poiſoned at an Entertainment at the Dutch Ambaſſadour's; 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 Friers, who, by the permiſſion of the Grand Signor, under the protection of ſeveral Ambaſſadours 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 [Page] from thoſe Errours and Miſperſuaſions into which they had inſenſibly faln, 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 ruine him: and to that purpoſe they thought fit to infuſe jealouſie 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 Latine, in the year 1628. by an eyewitneſs, and printed in 1633. at the end of a little Book, entitled Myſteria Patrum Societatis Jeſu. This Book indeed, which, containing a declaration of matter of fact, ſtates the ca [...]e very much to the diſadvantage of the Jeſuits, is rail'd at by Allatius, after his uſual [Page] 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 Authour: and this out of a large Relation written by Sir Thomas Row, in Conſtantinople, July 1627. at that time Ambaſſadour 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 Arabick;) 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, [Page] 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 Signor, either to our Nation or to any other; he having to his immortal reputation recovered the Reſpect due to Ambaſſadours, which had been utterly loſt for ſeveral years before, by a ſucceſſion of inſolent Vizirs; and that he deſerved moſt highly, not onely 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 Sigiſmund 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 ſhewed 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 [Page] zealous oppoſition of their Deſigns, as well as preſent, laboured openly, by the help and aſſiſtence of the French Ambaſſadour, 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 Ambaſſadours and thoſe under their protection, heightned their malice; and indeed was the goodly pretence they made uſe of to juſtifie 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 Eccleſiaſticall Cenſure made them the more outragious; 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 Gallies uſed to rove in thoſe Seas. Whereupon he was ſeized, depoſed, and baniſhed to Rhodes; and the excommunicated Biſhop was advanced to the Patriarchall dignity, upon promiſe of paying twenty thouſand [Page] dollers: a certain ſumm, more or leſs, being uſually paid to the Turks, from a the time of Symeon of Trapezond, preferred by Bribery, in the nature of an acknowledgment, upon every new advancement. The Greeks upon this grew diſcontented, and refuſed to contribute towards the levying this ſumm; 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 summ 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 Catholick Cauſe in the Levant by the French Ambaſſadour, the Count de Ceſi, was highly magnified; and afterwards taken notice of and acknowledged by Vrban [Page] the Eighth, ina 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 complements the Embaſſadour, 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 Embaſſadour and the Jeſuits, happily ſtept in and countermined them; and by his aſſiſtence chiefly Cyril obtained his liberty, and returned to Conſtantinople in [Page] 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 rightfull Patriarch. This ſo alarmed the French Embaſſadour, now grown warm in the quarrell, 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 dollers 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 begg'd his abſolution for the miſcarriage he had been guilty of, and abſolutely deveſted himſelf of the Patriarchall Dignity. Cyrillus hereupon, though not without a great ſum of mony paid to the Turks, this Reſtoration being look'd upon as a new Advancement, [Page] was re-eſtabliſhed 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 mony, 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 ſubtilty, 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 ruine him. Accordingly three were ſent from Rome about Febr. 1624. Padre Berilli, a Jeſuit, a man of great subtilty and wit, who was to inſinuate himſelf into the acquaintance of the Patriarch, and to perſwade 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 puniſht with a thouſand deaths, [Page] 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 above-mentioned: the ſum of them in ſhort is this, That the Pope was willing to expend conſiderable ſums of mony 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 [Page] ſome were wholly untrue, (for no perſon profeſſed a greater reſpect to the ancient Councils and Fathers then he;) that he ſent ſeveral Young men to the Univerſities of England and Germany, in order to his propagating the ſame Doctrin all the Eaſt over; and that he diſtributed Catechiſms amongſt his Biſhops full of the ſame Errours, in compliance with the Hugonot Embaſſadours. And if that he would gain their eſteem and favour at Rome, he ſhould admit the Florentine Council, and condemn and anathematize the Errours and Blaſphemies of the Calviniſts and Lutherans. Upon theſe propoſals of Roſſi, the Patriarch conſulted our Embaſſadour, and was over-perſwaded 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 Dollers to fix one of them in his place. During this hurly-burly, he thought fit to retire, till the Jeſuiticall intrigue was made known to the Government; [Page] who yet would underſtand nothing of it, till their eyes were opened with a Preſent of ten thouſand Dollers.

The Greeks now expected to enjoy the Peace which they had bought at ſo dear a rate; but the event ſhewed, 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 Anti-Patriarch, though onely with the Title of Apoſtolicall Suffragan, and with him a Treaſurer, with full and abſolute Power and Authority to doe 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 Embaſſadour, 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 ſhewn to [Page] 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 intruſted, and not able to contain himſelf, begins to lay about him, to the great ſcandal of thoſe of his own Communion, as well Eccleſiaſticks as others. The Greeks eſpecially were alarmed at this unparallel'd 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 forc'd 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 perplext and confounded at their late ſhamefull baffle and overthrow. They ſeemed to acquieſce, but it was onely till a fair opportunity preſented it ſelf of renewing the onſet with greater fury and violence. This they wiſht for, and knew could not be long wanting in Turkey, where there is [Page] ſuch frequent alteration among the chief Miniſters, and ſuch change of humour too, upon any freſh emergence: it being a maxime of Turkiſh Politicks, to ſuſpect a Deſign in every little accident, and take ombrage at it; and accordingly so it hapned.

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 Embaſſadour by the Archbiſhop of Corinth from the Patriarch, to beg of him to own the goods, otherwiſe in great danger to be ſeiſed. Which accordingly he did, upon a farther application of the Patriarchs of Conſtantinople and Alexandria, this latter, Geraſimus, hapning then to be upon the place, who with the Dutch Embaſſadour, [Page] the Sieur Van Haghe, came to his Lordſhip's Palace to conſult him. But to prevent all ſiniſter interpretations of the Turks, he thought fit to doe it openly, having firſt given the Vizir notice of it.

There was a longer demurr 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 Embaſſadour would by no means be perſwaded 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 Embaſſadour 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 [Page] Proſelytes of their Parents. They firſt tried to win Mataxa by fair means; but this way not ſucceeding, they called him Heretick 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 Embaſſadour, 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 Succeſſour, Charles the Firſt, of bleſſed and glorious memory. They look'd upon this as ſuch a bold Defiance of Rome and France, that they were reſolved not onely to deſtroy the Preſs, but to ſacriſice the Authour [Page] 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 Sattin, to acquaint him, that Mataxa was a Souldier, and ſent to ſtir up the Greeks to mutiny: that under a pretence of printing Books for the uſe of Children, he had diſperſt others of a quite different argument, and ſuch as oppoſed the Alcoran, (meaning this little Book of Cyril's, ſeveral copies of which he had brought over with him:) that the Engliſh Embaſſadour protected him, that the Patriarch was the Authour: and that great numbers were ſent into Vkrain, to perſwade the Coſſacks to invade the Empire upon the abſence of the Grand Signor, 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 [Page] the raſh and heady practice of the Turks,) ſends a Company of Janizaries, no leſs then one hundred and fifty, commanded by a Captain, to ſeiſe upon Mataxa: and this at the inſtigation of the French Embaſſadour, who contrived that the deſigned aſſault ſhould be deferred till Twelfth-day, having learned, that our Embaſſadour had invited the Venetian Bailo, (a Roman Catholick, 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 Souldiers, being in a hat; and though pointed at by ſome as the man, yet others ſaying, that he belonged to the Engliſh Embaſſadour, 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, [Page] empties the Room, and carries all away with him, as the goods of a Traitour, to the value of ſeven thouſand Dollers. 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 Renegado's, 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 Embaſſadour 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, wondring at the impudence of thoſe, who had abuſed him by falſe informations, and promiſing to ſee reſtored all the goods [Page] 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 Embaſſadour and the Patriarch were ſo juſtly offended, (the Embaſſadour, for that they endeavoured to ruine his reputation in the Turkiſh Court, and had ſpoken not onely 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 ſeiz'd upon the Preſs, had called the Head of the Hereticks; the Patriarch, for that they conſpired againſt his life,) that they were reſolved to ſhew their reſentments upon the Authours and Contrivers of the Plot; and prevailed ſo far, notwithſtanding the reiterated inſtances of the French Embaſſadour, 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 Embaſſadour chiefly, they forbore to execute this bloudy ſentence, [Page] and baniſht them and the reſt of their Order the dominions of the Grand Signor, as diſturbers of the publick 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 Predeceſſour, 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 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 [Page] miſs'd 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 Dollers, in favour of Iſaac Metropolite of Chalcedon, who had eſpouſed the Roman Intereſt, and was in great vogue and reputation among them. But the Emperour having had one of his Pages kill'd 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 Removall. In the mean while his Exchequer was not to ſuffer, and if they would continue the old Patriarch, the ſame ſumm was to be paid in, which was profered to make a new one.

The Dutch Embaſſadour Cornelius Van Haghe, having obtain'd 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 [Page] was firſt printed at Geneva, about the end of the year 1630. This alarm'd them at Rome, as much as if an Army had been on their march towards that City. At firſt it was look'd upon as a thing feign'd, becauſe onely writ in Latin; and it was given out, that the Patriarch's name was onely 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 potiùs 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.

[Page] It was now no longer a queſtion or doubt, who was the Authour. He himſelf own'd 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 judgment. Which will more fully appear from the following Memoire, which I have copied out of a Letter written by the Sieur Van Haghe, Embaſſadour of the States of the Netherlands, at Conſtantinople, Jan. 17. 1632. wherein he ſays that Cyril viſiting the new French Embaſſadour, the Count de Marcheville, was received very reſpectfully, the Embaſſadour giving him the Title, which was then newly appropriated to the Cardinals, of Eminentiſſimo Signore. After dinner, the Embaſſadour ſhew'd him his Confeſſion, which the French Embaſſadour 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 look'd carefully upon it, repli'd, That truly it was his Confeſſion: but before they demanded, whether he would perſiſt [Page] in it, they ought firſt to ſhew and convince him by the Scriptures, wherein he had erred: that it was more then five hundred years, ſince the Greek Church had been entirely ſeparated from the Roman; and that he had nothing to doe 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 then a hundred Metropolitans and Biſhops, beſides a great number of other Eccleſiaſticall 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 Embaſſadour 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 gain'd this way. The Patriarch repli'd in theſe few words: In the affairs of my Belief, and eternal Salvation, I ſhall neither follow the [Page] King of France, nor any perſon in the world whatſoever; and I ſhall never doe any thing otherwiſe then what my Conſcience directs me. Here the Converſation ended; the Patriarch immediately taking his leave of the Embaſſadour, 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 Embaſſadour, in which he continued to the laſt minute of his life, will, in the eſteem of all indifferent perſons, whoſe judgment 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 irreconcileable 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 [Page] 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 mony, and of an invincible courage to ſuſtain all thofe frequent aſſaults, wherewith they thought to tire and weary out his patience, and to expoſe himſelf without any concern of fear, to continual dangers, even of death it ſelf, wherewith he was threatned, onely that he might preſerve the peace of his Conſcience, he would have ſunk under theſe powerfull 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 that he framed this modell of his Faith, pretio inductus, merely out of conſiderations of gain. For what Collections were [Page] 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 mony to bring him to this compliance? The violent perſecutions, under which he lay, forced him upon making applications to the Engliſh and Dutch Embaſſadours, for their aſſiſtence; that he might not be run down by the power of his enemies: and theſe publick perſons, though both juſtly zealous for the Religion and Doctrine of Proteſtants, ſcorned to doe any thing unworthy of Gentlemen, or inconſiſtent with the ſtricteſt point of honour. His oppoſition of Rome bore a much ancienter date then 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 doe 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 ſeem'd at that time very ambitious.

The Invectives of Monſieur Arnaud are equally unjuſt and groundleſs: who [Page] fetches all his proofs from Allatius: but certainly the paſſion and partiality of that Writer, which are both ſo notorious, ought to have rendred his Teſtimony ſuſpected, which is now invalidated and confounded by the atteſtation of two publick Miniſters, then living upon the place, which I am confident no Roman Catholick, if he be a perſon of quality or ſenſe, will ſcruple to preferr, notwithſtanding their being Proteſtants, before that of a hungry Greek, who lived at Rome, and wrote for bread. And whereas Monſieur a Arnaud makes Cyrillus an Hypocrite, in communicating with his Greeks ſtill, and uſing ſuch Ceremonies as he eſteemed ſuperſtitious, I ſhall onely 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 onely thinks fit to practice in compliance with the preſent cuſtom and eſtabliſhment: and yet I preſume he [Page] 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, thata Cyrillus ſaid nothing of what goes under his name either in publick or private; that none of his friends and acquaintance ſay any thing of him like this; thatb 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 [Page] in the doctrine contrary to that in his Confeſſion; anda that they have a great book of his [...], or Sermons preached on Sundays and Holy-days 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; falſly 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 byb Grotius, I ſhall by way [Page] 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 Not long after the arrival of the French Embaſſadour, 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 Caball, otherwiſe never ſo unqualified either for life or learning. Theſe two recommended to the French Embaſſadour, had lodgings aſſigned them in his Palace, and were fully aſſured of his protection. To ſhew their zeal to the [Page] cauſe, which they came to advance, they fell upon the Patriarch with moſt reviling language, calling him Heretick, Lutheran and Infidel; and threatned the Metropolitans, that they would give a great ſumm of mony to the Grand Signor for the Patriarchſhip, and take it to farm: and this they would doe, as soon as they received new inſtructions and orders from Rome. The French Embaſſadour appearing ſo much in their behalf, the Patriarch, together with the Biſhops and chief of the ſecular Greeks, who readily and jealouſly joyned with him, thought, that it highly concerned them and the peace of their Church, to inform the Emperour, Vizir, and the principal Miniſters of the deſigns of the Pope and his adherents.

It wasa not long after, that the Metropolites of Adrianople, Lariſſa, Chalcedon, Cyzicum and Naupactus entred into a conſpiracy againſt the Patriarch: but by the help of friends and a [Page] Preſent of ten thouſand Dollers the tempeſt was allayed.

a October 1633. Cyrillus Contari Metropolite of Beroea, who had been formerlyb a Scholar of the Jeſuits, made uſe of the mony, 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 Archbiſhoprick 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 then fifty thouſand Dollers. But not being able to make good his undertaking and satiſfy for this great ſumm, after ſeven days huffing and domineering, the Turks baniſhed him and the Biſhop of Amaſia [Page] 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 March 1634. Six months after this, Anaſtaſius Pattelari of Candia, Archbiſhop of Theſſalonica, bought the Patriarchſhip at the price of ſixty thouſand Dollers: 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 ingratefull 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 ſumm which the ſacrilegious Usurper had contracted for, an overplus of ten thouſand Dollers, almoſt to the utter ruine of the poor Greeks, of whom it was to be exacted and levied.

[Page] March 1635.a 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 Dollers, invades once more the Patriarchall 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 mony enough, he would not onely 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 Embaſſadour, of his hard and cruel uſage, and of the deſigns of ſome of the Chriſtian[Page]Corſayrs to have ſeiſed upon him in order to his tranſportation into Italy: which being made known to the chief Officer, who commanded the Souldiery in that Island, was happily prevented by his removing him thence.

About eighteen months after, July 1636. he was reſtored, though not without the powerfull interceſſion of his friends, and great ſums of mony, 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 hearts 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 dispatcht. [Page] For now they were grown furious and deſperately mad againſt him: and nothing leſs then his bloud 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 Doctour Pocock, Prebendary of Chriſt Church Oxon, a perſon of excellent judgment and incomparable learning in the Orientall Languages, as thoſe many uſefull and curious Books, which he has publiſhed, fully declare, who then lived at Conſtantinople, when the bloudy 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 [Page] me the ſumm of it. Which very much confirms the relation of the ſame Murther, written bya Nathanael Conopius, Protoſyncellus of the Patriarchall Church under this Patriarch, in Greek.

Cyril's Enemies not able to get any advantage over him, during the Emperour's stay at Conſtantinople, the chief Vizir being his Friend, they foreſeeing their departure from that City, had with their mony 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 Signor, 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 faln 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 [Page] Bodies, and at ſome diſtance, for the convenience of forrage and quarter. The Emperour 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 Emperour'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 faln upona 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 Janizaries 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 Emperour poſſeſſed with theſe plauſible ſtories, immediately in a rage ſigned [Page] an Hatte Sherif or Order for his being strangled: and a Courier was diſpatcht away with it in great haſt 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 Eveninga 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 murther him, fell upon his knees and prayed with great fervency and earneſtneſs, preparing himſelf for death. After ſome revilings and buffettings, they did not long delay to put the fatal ſtring about his Neck, and ſoon diſpatcht him. [Page] Having done the bloudy work, they stript 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 addreſt 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 doe, notwithſtanding the paſſionate cenſure of Monſieur Arnaud, to eſteem a Saint and Martyr.

Notes

a

Of this Meletius ſee more at large in the Itinerary of Georgius Douza pag. 42, &c. where is the Letter which this Patriarch wrote to his Father. p. 112.

↵

a

apud Regenvolſcium in ſyſtemate Hiſtorico-Chronologico Eccleſiarum Slavonicarum. Trajecti ad Rhenum 1652. 4o. pag. 467.

↵

b

pag. 463.

↵

c

pag. 466.

↵

a

pag. 470.

↵

a

[...], pag. 156. Of which Authour and Book more below.

↵

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.

↵

a

apud Regenvolſe. pag. 471. 479.

↵

a

This I find in a Letter written by Sir Paul Pindar from Conſtantinople in April that year.

↵

a

See pag. 75.

↵

a

This Letter is printed at the end of Codinus de officiis & officialibus Curiae & Eccleſiae Conſtantinopolitanae, Pariſ. 1648.

↵

a

V. Hotting. pag. 558.

↵

a

In diſcuſſione Apologetici Rivetiani. Sumenda eſt Eccleſia Graeca, non qualem ex ſuo Capite Cyrillus nuper inductus pretio confinxerat—

↵

a

La perpetuité de la foy, livre 4. chapitre 11.

↵

a

Synodus Bethleemitica. Pariſiis, 8o. 1676. p. 33.

↵

b

pag. 34.

↵

a

pag. 37.

↵

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.

↵

a

Out of the Letter of the Sieur Van Haghe.

↵

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.

↵

a

pag. 559.

↵

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 ſhewed to thoſe of his Order, apud Leonem Allatium de Eccleſiae Occidentalis & Orientalis perpetua conſenſio [...]e, lib. 3. ca. 11. ſect. 5. pag. 1077.

↵

a

V. Hotting. Annal. pag. 559. where through a miſtake he is called Athanaſius.

↵

a

pag. 561.

↵

a

V. Epiſtolam Conopii ad Antonium Legerum apud Hotting. in appendice Analectorum, pag. 564.

↵

a

In the ordinary Maps it is called Azoph.

↵

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.

↵

APPENDIX.

[Page]

PRaeter ea, quae de hac vetuſtiſſima juxtà ac piiſſimâ Doxologiâa 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 Symeon 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 margine 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 [Page] formam iſtam, quae in Libro Conſtitutionum Apoſtolicarum paulò amplior occurrit, cum Codice Treverenſi magis convenire, quàm 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 Jeſu 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 Indico-pleuſtae 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 Ephemerides & Calendaria, proſpicere [Page] 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, [...].

[Page]

[...]

[...],

[...] a [...]

b [...],

[...],

c [...]

[...]

d [...],

[...].

[...]

[...],

[Page] [...] e [...],

[...] f [...],

[...],

g [...]

[...],

h [...],

[...],

[...] i [...] k [...]

[...] l [...],

[...]

[...],

[Page] [...] m [...]

[...],n

o [...],

p [...],

[...]

[...].

Hymnus Matutinus, è Psalterio S. Notkeri.

[Page]

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

Jeſu Chriſte,

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,

Jeſu Chriſte,

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.

[Page]

a [...],

[...],

[...] b [...].

[...] c [...]

[...].

[...].

[...]

[...].d

[Page] [...]

[...].

[...]

[...].

[...]

[...].

[...]

[...].

[...],

[...].

[...] e [...],

[...]

[...]

[...].

[...].

f [...]

[...]

[Page] 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.

Praetende miſericordiam tuam

Scientibus Te.

[...].

[Page]

[...],a [...],b [...] c [...] d [...], e [...]

Ita Hymnum hunc exhibent codices impreſſi.
Hymnus Veſpertinus.

Lumen hilare Sanctae gloriae, immortalis Patris, Coeleſtis, Sancti, Beati, Jeſu Chriſte, 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 integro Pſalmo comprehenſae, hoc modo diſponuntur.

[Page]

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.

Notes

a

pag. 223, &c.

↵

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

deeſt [...] 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. [...].

↵

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

[...].

↵

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.

↵

a

Vide pag. 221.

↵

AN INDEX OF THE Chiefeſt matters contained in this Book.

[Page]

A.

ABſolution. pag. 180

Abſtinence from bloud and things ſtrangled. 234

Accounts of time. 216

Adorations uſed by the Greeks. 213

One Altar onely 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

Biſhopricks 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

Chancell. 67

[Page] 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 Liturgie. 123

Church. Their time of going to Church. 30

Churches mean. 51

Not to be repaired without leave. 52

The manner of their Fabrick. 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

Expence. 75

Revenue. 76, 79

His Aſſiſtents. 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

Doxologie greater and leſſer. 223

E.

Eaſter. 31

Eaſtern Church what, and why ſo called. 1

Elevation of the Sacramentall Bread. 140

Euchariſt celebrated upon Feſtival-days. 29

The manner of Conſecration. 125

European Children prove the beſt Souldiers. 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

[Page] Godfather but one. pag. 112

Government Eccleſiaſticall. 71

Graves viſited. 207

Greek Church, the extent of it. 8

Greeks, how ſadly oppreſt. 9

Their temper low and mean. 14

Orthodox in the great articles of Faith.

S. Gregorie's Liturgie. 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

Howlings 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-perſons baptize 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 onely in uſe. 123

M.

Mahomet's Teſtament counterſeit. 9

Marriages. 180

Metropolitans and Biſhops under the Patriarch of Conſtantinople. 83

Monaſteries exempt. 237

Vpon 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

Vpon recovery from ſickneſs. 216

For the dead. 209

Offices long and tedious. 27

Holy Orders. 93, 176

Oyl onely made and bleſt by the Patriarch and Biſhops. 118

The Compoſition of it. 119

P.

Painting mean. 63

Palm Sunday. 39

[Page] Particles of bread. pag. 127, 171, 205, 208

Old Paſchal Cycle ſtill made uſe of. 31

Paſſion-week. 39

Day. 42

Patriarchs four, their juriſdictions, limits and titles. 2

Particularly prayed for. 6

Inauguration. 70

Judges in Civil affairs. 77

Patriarchs 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 publick 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

Renegado's. 15

S.

Sacraments or Myſteries ſeven. 107

Sacrament but once celebrated the ſame day on the ſame Altar. 155

Vp [...] Holy-days. 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

Singing mean. 216

Slaves Chriſtian. 16

Sub-deacons. 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

Vnion 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 Churchdoors. 216

Women Profeſt. 106

FINIS.

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

[Page]

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 Mayn, 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 Gloceſter, by M. Lluellin Dr. in Phyſick.

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. Voyces 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 Kings Dominions, in Latin, with the ſame in Engliſh, and all the ſaid Nobilities Names with their Coats of Armes (being 104.) Engraved on a large Copper Plate: to which is adjoyned 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 Vniverſal. 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.

[Page] Jamblichi Chalcidenſis de Myſteriis Aegyptor.

Tho. Gale Anglus Graece nunc primum eddit, Latine vertit, & notas adjecit. (1678.) è Theatro.

Provinciale, (seu Conſtitutiones Angliae) &c. 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 ſeverall 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 Funerall 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.

Cheerfull Ayres or Ballads, for three Voices, by J. Wilſon Dr. in Muſick, late Profeſſor of the ſame in the Univerſity of Oxford and one of the Gentlemen of His Majeſties Chappel, 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 Vſher.

The Throne of David, or an Expoſition on the ſecond Book of Samuel by W. Guild.

Howel's Vocal Forreſt the Firſt part.

Davenant, Morton, Drury, &c. Good Counſel for Peace.

Sicily and [...]aples, or the Fatal Union. A Play.

Some Conſiderations touching the Usefulneſs of Experimental natural Philoſophy, propos'd in Familiar Diſcourſes to a Friend, by way of Invitation to the ſtudy of it, by the Honorable Robert Boyle 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 Governour: 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.

[Page] A Sermon Preached at a Viſitation at Grantham in the Country and Dioceſs of Lincoln, 8 Octob. 1641. on Mat. 15. 9. by the Right Reverend Father in God, Robert Sanderſon, late Lord Biſhop of that Dioceſs, in Folio and Quarto. 1671.

Two Patterns of Goodneſſe and Charity; one of Job in the midſt of his Honour and Wealth, the other of the Widdow 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 Replyes to Glanvil, More, &c. 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 Attique 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 naturall Reaſons, drawn from Experiments. At the Theater, 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, & Latine editae, una cum Appendice Notarum Miſcellan. Opera & ſtudio E. Pocockii Ling. Hebr. & Arab. in Acad. Oxon. Profeſſoris.

Hiſtoria Dynaſtiarum Arabice. Auth. Gregorio Abul Pharagio. Edit. Int [...]rpret. & 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. 2da. 1675.

[Page] Diſſertationes quatuor, Quibus Epiſcopatus jura, &c. 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. & Profeſſore 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 &c. 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, &c. 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, &c. 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, &c. 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 Eye-sight, by Dr. Baily.

The Circles of Proportion, and the Horizontal Inſtrument, &c. Both invented, and their uſe written, by W. Oughtred Aetonenſis.

The natural Mans blindneſs, in 3. Sermons on Rom. 7. 7. by H. Hurſt.

Esſays and Obſervations on the Humours of the Age, Diſcovered and Characterized, 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, 2d. Edition.

A plain and profitable Catechiſm, with a Sermon on Ex. 23. 2. by Mr. James Bacon, publiſhed by Dr. Henry Wilkinſon.

A Divine Theater, or a Stage for Chriſtians, a Sermon at C. C. in Oxford by John Wall, D. D.

[Page] Shepheard of Sincerity and Hypocriſie, 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, 2d. 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 Churches Infallibility, by Matthew Pool, late Miniſter of the Goſpel in London, 1671. the 4th Edition.

The Origine of Forms and Qualities (according to the Corpuſcular Philoſophy) Illuſtrated by Conſiderations and Experiments, by the Hon. Robert Boyle Esq Fellow of the Royal Society, 1671. the 2d Ed.

—Hydroſtatical Paradoxes, made out by new Experiments (for the moſt part Phyſical and eaſie▪) 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 Prefixt, 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 ſtaticall Hygroſcope and its Uses. Of the force of the Airs moiſture. Of the Natural and Preter-natural state of Bodies. Of the poſitive Nature of Cold, &c. 1674.

—The Sceptical Chymiſt, 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 Chymicall Principles. 1680.

Whitby's Anſwer to ſure footing, and Fiat Lux.

A Funerall 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. [Page]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, &c. 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 Com [...]orts 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 BOETIVS. Tranſlated by a Lover of Truth and Virtue. 1674.

Animadver [...]ons upon Sir R. [...] Chroni [...]le, and his Continuation, wherein are many Errors diſcover'd and ſome Truths advanc'd 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, &c. about the Origine of particular Qualities of Alkali and Acidum, &c. by the Hon. [...] Esq 1676.

Notitia H [...]ricorum [...], or Animadverſio [...]s on the Antient 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 Inno [...]nt 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-Pr [...]s of the moſt Reverend Apoſtolick 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. Marſha [...]l 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, &c. 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 intend to attain to the [Page] knowledge of the Latin Tongue. To which are added uſefull Obſervations, by way of Comment, out of Ancient and Learned Grammarians, the third Edition at the Theater, [...]. 1679.

De Confirmatione, ſive Benedictione poſt Baptiſmum ſolenni, &c. [...] H. Hammond. S. T. D.

Ailmeri Muſae Sacrae, ſeu Jonas, Jeremiae Threni & Da [...]i▪ Gr [...] reddit [...] 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.

—Compendi [...]m [...]

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.

Anal [...]ſis Libri Ariſto [...]elis de S [...]phiſtic. 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. [...]

[Page] 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 p [...]parations 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. Prieſts Marriage. 3. [...] 4. Images. 5 Praying to Saints and [...] 6. Juſtification by Faith. 7. Of Chriſts New Teſtament or [...]

Directions to a Godly Life, Inſtructions for the worthy receiving of the Lords Supper, by H. [...] The ninth Edition. 1680.

Two Asſiſe Sermons Pr [...]ached at Reading and Abbingdon, on Cant. 7. 4. Pſ. 82. 1. with two other Sermons Pr [...]ached 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 2d Edition, with additions. 1664.

A compleat Herbal, by Robert Lovel. The 2d Edition.

Dr. Stoke's Directions for private Devotions and Retirements, to which are adjoyned 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 Englands brave Gentleman Character'd in a [Page] Letter to a Friend: both as he is, and as he ſhould be, by Clem. Ellis, M. A. late Fellow of Qu. Coll. Ox [...]n. 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 3d 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 Publick Library in O [...]on. by John Vernevill.

Croſs, de Febre intermittente.

Pav [...]il Diſputat. Ethi [...].

Paradoxa Hydroſtatica per Rob. Boyle.

—Origo formarum [...] Qualitation, &c.

—Cogitationes de S. [...]

—Tractatus Novem de Qualitat. [...] &c.

Clementis Epiſtolae G. L. 1669.

Theſes [...] à Curolo Potter.

[...] Smith.

Element [...] [...] Author [...] Edvardo Brerewood.

Roberti Baroni [...] [...] The [...]log. Ancillans.

—De Peccato Mortali [...]

Proluſienes [...] in duas partes diſtrib [...], 1. de Judiciis. 2. de Origi [...]e Dominiiſervititis, &c. Tho. Jon [...]. L. I. D. [...]

[...]

—Inſtitut. Metaphyſcae. 1675.

Bradſhaw de Juſtificati [...]e.

Iſſendoor [...]i Curſus Logicus.

Combachii Metaphyſica

Minutius Foelix [...] &c. [...]

Galateus de Moribus & Bartholini Enchiri [...]ion [...].

Q. Curtius Notis [...] 1672.

Pembli Tractatus Tres de [...], &c. 1669.

Pharmaceutice Rationa [...]ſive Diatriba de [...] in Human, &c. 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 Conſolatione Phil [...].

FINIS.

[Page]

Information about this book

Title statement

An account of the Greek church as to its doctrine and rites of worship with several historicall 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.

Smith, Thomas, 1638-1710.

Edition statement

1680

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2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A60569

ID [STC]

Wing S4232

ID [STC]

ESTC R30646

ID [EEBO-CITATION]

11380390

ID [OCLC]

ocm 11380390

ID [VID]

47668

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(EEBO-TCP ; phase 1, no. A60569)

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— An account of the Greek church as to its doctrine and rites of worship with several historicall 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., Smith, Thomas, 1638-1710..

Extent

[22], 303, [4] p.

Printed by Miles Flesher for Richard Davis ...,. London :: MDCLXXX [1680]. (Errata p. [22]) (Includes index.) (Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.)

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EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.