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 2] 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 being^a 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 to^b 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 3] 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 4] 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 the^c 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 5] 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 6] 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, as^b Ni­cephorus Gregoras relates. And since this, upon a disuse, the same was agreed [Page 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] and Ascension, and keep up the constant profession of their acknow­ledgment of the necessary and funda­mental points of Faith, as of the doc­trine of the Blessed Trinity, and the like. And while they celebrate the sufferings and martyrdoms of the Apo­stles of our Lord and Saviour Jesus Christ, and other great Saints, who laid down their lives most joyfully for his name, and underwent with unwea­ried and invincible patience all the Tor­ments and Cruelties of their Heathen Persecutors, they take courage from such glorious examples, and are the better enabled to endure with less trou­ble and regret the miseries and hard­ships they daily struggle with.

The 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 104] 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 105] 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 106] 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 severall^a Women,Women Pro­fest. which wear a Veil, but most of them Widows and old, and forced by po­verty [Page 107] 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 108] ^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 109] ^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 110] 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 111] 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 112] ^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 time^b 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 113] 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 which^a Gabriel Arch­bishop of Philadelphia assigns these two poor reasons, or shifts rather: the one, that although our B. Saviour, at the in­stitution of this Sacrament, used the active voice, when he said, Go teach all nations, 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 114] 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 115] 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 116] 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 117] 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 118] 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 119] fit for use by the Patriarch or Bishops; as is expresly asserted by Gabriel Phila­delphiensis, and in^a the Cateche­ticall Confession, and^b 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 120] 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 121] [...] 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 122] 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 of^a it in Justin Martyr. More in­deed may be said for the pretended Li­turgy of S. James, as being mentioned in the 32. Canon of the Council in Trul­lo, and by^b 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 123] could I ever learn, that it is at any time used by any of the Christians of the East; though^a 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 124] 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 125] 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,

[Page 126] 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 127] ^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 128] 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 129] 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 after^d by this solemn Prayer, [Page 130] 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 131] 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 call^a 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 132] 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 the^b 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 133] 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 134] 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 call^b 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 by^c 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 135] God, and so^a 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 the^b Veil or Curtain drawn before it; the people being wholly debarred from the sight of the Priest's consecrating the holy Elements, [Page 136] 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 137] 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 138] 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 139] 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 140] 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 141] ^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 142] 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 143] 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 144] 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 145] 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 146] sacramental by the intervention and descent of the Holy Spirit, is said expresly in the short prayers which pre­cede, which are confessedly ancient, and free from any interpolation. Thus in their^a 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 147] 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 148] 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 149] in this new word, in a way of compli­ance with the Doctrine of Rome; of which Jeremias Patriarch of Constantino­ple, who made him Archbishop, seems to be utterly ignorant. For he, far more agreeably to the rules of modesty and truth, in his Declaration of the Faith of the Greek Church in the matter of the Sacrament, in his Answer to the German Divines, says onely thus much, that^a 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 150] 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 151] 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 152] 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 153] 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 154] the^a 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 155] 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 was^a onely a single Altar in each Church: (as one High Priest and Mediatour, the Lord [Page 156] 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 157] 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 158] 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 159] 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 160] 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 161] 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 162] 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. This^a 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 163] 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 164] 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 165] 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 166] 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 167] 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 168] 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 in^a 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 169] gave^a [...], 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 170] 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 171] 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 172] sanctified relatively and in a way of participation, as^a 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; for^d 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 173] 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 174] 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, and^a in remembrance and behalf of the dead: [Page 175] 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 176] 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 177] 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 the^b 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 178] 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 which^a 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 179] Penitent, who knows his own case best, shall think fit in prudence to make, in order to his recovery and confirmation. They^a 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 180] 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 181] 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 182] 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, or^d the third, I pardon all thy Sins, to be up­start and novell, and borrowed from [Page 183] 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 184] 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 their^a 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 185] 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. At^b the [Page 186] 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 187] 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.

All^a clandestine Espousals are se­verely forbidden,Espousals. and therefore they are never lawfully done but before wit­nesses; and sometime, to ratify and confirm them the more, before a Priest. At such time they go to Church, and standing before the middle door of the 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 188] 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 189] 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 190] 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 191] 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 192] 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 reckon^a 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 193] 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, and^b 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 194] 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. After^b this [Page 195] 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 196] 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 197] 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 198] 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 199] 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 200] 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 201] fully against the Heresy of Macedonius and the rest of the [...], and most readily acknowledge the Holy Spirit to be of the same substance with the Father and the Son, to be God from eternity proceeding from the essence and nature of the Father, without be­ginning, and to be equally adored. Likewise they acknowledge, that He is the Spirit of the Son,and to be the Spirit of the Son. and^a that He is sent, poured out, and given by the Son. But this they refer to the temporary mission of the Holy Ghost upon the Apostles and upon all the 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 202] 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 203] 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 so^b 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 204] 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 205] Soul satisfies for Sins committed in this life in such a place, then, by parity of reason, part of the Mystery or Sacrament of Penance might be performed there, which is, say they, [...], contrary to orthodox doc­trine. But notwithstanding this declarati­on, they fansy the Souls of the departed detained and shut up in most secret and unknown recesses under ground, and there to be perplexed and to suffer [...] or grievous things, and to find ease and refreshment from the^a 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 206] 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 207] 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 208] 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 209] 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 210] 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. So^a Patriarch Jeremias explains himself. Three times that year their Friends die they celebrate their Exequies, the third, the ninth, [Page 211] 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, and^a saying their prayers [Page 212] 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 the^b figure and re­presentation [Page 213] 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 214] sometimes^a forty times, sometimes a hundred times together, out of an excess of Devotion, crossing themselves all the while.

The custom of praying toward the East is^b 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 215] 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 216] 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 217] Birth 5508 years, following the ac­count of the Septuagint in their Chrono­logy. Thus they write, that Constan­tinople was taken in the year 6961, that is, of our Lord 1453.

They acknowledge but^a 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 218] 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 219] 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 the^a 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 220] 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 221] 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 222] 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 from^a 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. The^c 118. Psalm, which makes up the seventeenth Section, is called [Page 223] [...], from the first verse, [...]. The^a 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 the^c 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 224] 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 225] 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 [...] or^b [...], 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 226] 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 227] to believe, notwithstanding, that it ought to be meant of this, rather then of the Lord's Prayer; and how­ever, that it more then seems (though the most learned Archbishop^a Vsher will have it onely to seem so) to be one of those Psalms and Hymns mentioned by an^b ancient Authour, who confuted the Heresy of Artemon, to have been composed and sung by the [...] and [...], or Christians, in ho­nour of our Blessed Saviour's Divinity; [...] (what^c 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 228] 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 229] [...], 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 230] 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 the^a 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 231] 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 232] 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 233] ^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 234] ^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 235] 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 236] 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 237] 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 238] 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.

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 240] 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 241] be more and more in love with the Re­formation.

These Accomplishments and Qualifi­cations gained him the favour of Meleti­us Pegus, Patriarch of Alexandria, a Candiot too by birth, who had also stu­died in Italy, whence he carried away with him a settled dislike of Rome, which he afterwards in the whole course of his life declared with great zeal and fierce­ness. By him he was made a Priest, and afterwards Archimandrite or Prior of a Convent. That^a 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 242] wrote from Constantinople to Janus Dou­za in the year 1597; and that^a 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 243] 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 244] 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: whence^b 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 245] 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 246] 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 what^a 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 247] 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 248] 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 249] 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 250] 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 251] 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 252] 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 253] 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 254] 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 255] 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 256] the Eighth, in^a 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 257] 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 258] 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 259] 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 260] 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 261] 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 262] 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 263] 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 264] 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 265] 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 266] 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 267] 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 268] 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 269] 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 270] 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 271] 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 272] 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 273] 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 274] 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 275] 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 276] 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 277] 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 278] 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 279] would take it in great scorn to be accu­sed of Hypocrisy for so doing. But it is not my business at this time to answer the objections of Monsieur Arnaud, but shall refer the Reader to his learned and eloquent Antagonist, my very worthy and honoured Friend, Monsieur Claud.

What the Assessors of the Bethleemi­tick Synod or writer of the book in their name prefixed to their determinations have said of Cyrillus, is so ridiculously idle and scandalously false, that whoso­ever is but a little acquainted with the history and transactions of those times, he must be amazed at the strange confi­dence and boldness of these men, who dare thus contradict plain and notorious matter of fact: as for instance, when they say, that^a 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; that^b 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 280] in the doctrine contrary to that in his Confession; and^a 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 by^b Grotius, I shall by way [Page 281] 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 282] 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 was^a 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 283] Present of ten thousand Dollers the tempest was allayed.

^a October 1633. Cyrillus Contari Metropolite of Beroea, who had been formerly^b 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 284] 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 285] 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 286] 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 287] 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 288] me the summ of it. Which very much confirms the relation of the same Mur­ther, written by^a 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 289] 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 upon^a 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 290] 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 Evening^a 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 291] 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.