A42632	----	From the Arch-Bishop of the Isle of Samos in Greece An account of his building the Grecian church in So-hoe Feilds, and the disposal thereof by the masters of the parish of St. Martins in the Feilds. Geōrgarinēs, Iōsēph, 17th cent. 1678 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42632 Wing G537 ESTC R215770 99827543 99827543 31964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42632) Transcribed from: (Early English Books Online ; image set 31964) Images scanned from microfilm: (Early English books, 1641-1700 ; 1848:04) From the Arch-Bishop of the Isle of Samos in Greece An account of his building the Grecian church in So-hoe Feilds, and the disposal thereof by the masters of the parish of St. Martins in the Feilds. Geōrgarinēs, Iōsēph, 17th cent. 1 sheet ([1] p.) printed for A.F., London : 1682. The Archbishop = Iōsēph Geōrgarinēs. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Geōrgarinēs, Iōsēph, 17th cent -- Early works to 1800. Orthodox Eastern Church -- England -- History -- Early works to 1800. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-02 Mona Logarbo Sampled and proofread 2007-02 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion FROM THE ARCH-BISHOP OF THE Isle of Samos in Greece . An Account of his building the Grecian Church in So-hoe Feilds , and the disposal thereof by the Masters of the Parish of St. Martins in the Feilds . IN the Year 1676 I came into England with intentions to publish a Book in print called Anthologion , for the use of the Eastern Greek Church , but finding they had no place allotted for the Exercise of our Religion , but that some Persons of our Country , Daniel Bulgaris a Priest , and others , who had earnestly indeavoured to get one builded , and in order thereunto had obtained his Majesties gracious Grant for the same , two years before my arrival ; but wanting means , methods , and interest to proceed to the accomplishing this their purpose , they desired me to take the business upon me ; in which , though some difficulties appeared unsutable to my Function ; yet in Piety to the Church , and to promote the exercise of the Divine Service thereof , I undertook the charge , and proceeded therein , as followeth Viz. I first applyed my self to the Right Reverend the Lord Bishop of London , to acquaint him therewith , and his Lordship did so far approve thereof , that he promised to speak to the other Bishops , and other Gentlemen to bestow their benevolent Contributions towards the building the said Church : Next I applyed my self to Doctor Barbone , who was then concerned in building in So-hoe Feilds . He as soon as he was acquainted with my design , promised to give me a peice of ground , and to build the Foundation at his own charge ; thereupon I went again to his said Lordship , and telling him thereof , he promised to give me a peice of ground himself , and sent one Mr. Thrift with me , and marked out the ground . Hereupon I went to his Majesty , the Duke of York , and most of the Nobility and Clergy , who were pleased to contribute freely to the Building , there being gathered both in City and Country fifteen hundred pounds . I began the foundation at my own charge , and as I received the Contributions I went on ; and expended therein , as may appear by the Workmens Receipts , eight hundred pounds ; and the remainder of the mony was expended in Charges , Servants wages , and Horse hire in going about the Country , and in my maintenance for these six years last past . After some time the Church being found inconveniently situated , being too remote from the abodes of most of the Grecians , ( dwelling cheifly in the furthermost parts of the City , ) it was upon mature consideration thought fit to be sold , another to be builded in a more convenient place ; whereupon I applyed my self again to his Lordship the Bishop of London , who was pleased to tell me , that when the said Church was sold , his Lordship would give his Grant and Title for the building of another . Hereupon I indeavoured to sell it , and finding two persons that would buy the same , the Lord Bishop of London would not consent thereto , lest the Party should make a Meeting House thereof . Hereupon I went to the Doctor of St. Martins , who proposing it to the Parish , they consented before the said Lord Bishop , to let it be apprais'd by two able Workmen : The Church was accordingly veiwed , and rated to be worth 626 l. The Parish proffered 168 l. alledging that the ground was theirs , and not the Bishops : This agreement falling off , I found out others , who proffered 62 l. more than the Parish had done , which they of the Parish coming to understand , they proffered 200 l. which I refusing to take , the Lord Bishop required me to give them the Key , which I denying to do , they told me they would take the Church without it , as they did accordingly , breaking open the dore , and taking possession : Hereupon I indeavoured to carry the person who broke open the door before a Justice , that I might justifie my self , but the Parish no● permitting him to go , I went my self , but not finding the Justice I desisted from any further proceeding . This Relation I have thought fit to make , that thereby all Persons may see , I never sold the said Church 〈…〉 London , Printed for A. F. 1682. 
A60569	----	An account of the Greek church as to its doctrine and rites of worship with several historicall remarks interspersed, relating thereunto : to which is added an account of the state of the Greek church under Cyrillus Lucaris, Patriarch of Constantinople, with a relation of his sufferings and death / by Tho. Smith. Smith, Thomas, 1638-1710. 1680 Approx. 466 KB of XML-encoded text transcribed from 170 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A60569 Wing S4232 ESTC R30646 11380390 ocm 11380390 47668 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60569) Transcribed from: (Early English Books Online ; image set 47668) Images scanned from microfilm: (Early English books, 1641-1700 ; 1470:7) An account of the Greek church as to its doctrine and rites of worship with several historicall remarks interspersed, relating thereunto : to which is added an account of the state of the Greek church under Cyrillus Lucaris, Patriarch of Constantinople, with a relation of his sufferings and death / by Tho. Smith. Smith, Thomas, 1638-1710. [22], 303, [4] p. Printed by Miles Flesher for Richard Davis ..., London : MDCLXXX [1680] Errata p. [22] Includes index. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lucaris, Cyril, 1572-1638. Orthodox Eastern Church -- History. Orthodox Eastern Church -- Liturgy -- History. Orthodox Eastern Church -- Calendar. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-06 Andrew Kuster Sampled and proofread 2005-06 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ACCOUNT OF THE Greek Church , AS TO Its Doctrine and Rites of Worship : WITH Several Historicall Remarks interspersed , relating thereunto . To which is added , An Account of the State of the Greek Church , under Cyrillus Lucaris Patriarch of Constantinople , with a Relation of his Sufferings and Death . By THO. SMITH , B. D. and Fellow of S. Mary Magdalen College Oxon. LONDON , Printed by Miles Flesher for Richard Davis in Oxford . MDCLXXX . TO THE Right Reverend Father in God , HENRY Lord Bishop of London , Dean of His MAJESTIE's Chappel-Royall , AND One of the Lords of His MAJESTIE's most Honourable Privy Council . My Lord , IF I had no particular obligation to your Lordship , the very Argument of the following Observations , upon a Presumption at least , that they are faithfully made and collected , would soon have determined my choice , and suggested to me where I ought to address my self in a Dedication . How highly your Lordship has merited of the Greek Church by taking it into your care , and by opening a Sanctuary for the poor distressed Bishops and Priests of that Communion to fly unto , is not unknown at Constantinople : and whatever the success of it may be , They cannot be so unjust , as not to applaud your Lordships design , as worthy of your great Charity and Piety , to relieve the necessities of those , whom either curiosity and love of learning shall draw into these parts , or Turkish cruelty and persecution shall drive and force out of their own Country ; and at the same time to reduce them from those errours and corruptions , which have of late crept in among them , by bringing them into a nearer and more familiar acquaintance with the Doctrin , and rites of Worship establisht in the Church of England . It cannot be doubted in the least , that the most likely way to effect this excellent design , was not onely to permit but to encourage the building of a Church in London for their Nation ; where they might enjoy the free exercise of their Worship in all things that are decent and inoffensive , and any way essential to their Religion . That this has been done with such Christian generosity and prudence , they owe , next to His Majesty unto your Lordship : whom they must for ever look upon as their great Patron . And if the Governours of their Church have not such a grateful resentment of the favour , as it highly challenges and deserves , or if They , who enjoy the happiness and benefit , should render themselves less worthy of it , yet your Lordship will not lose your reward with God : and all good men consider it as the effect of that publick and generous mind , which has been so conspicuous in all parts of your Lordships conduct . With what a steday courage your Lordship has defended the Church of England , in this day of Trial , against the furious assaults of her restless enemies , the Papists on the one hand , and the Giddy Sectaries on the other , ( who both agree in the same designs of pulling down the Hierarchy , and overturning the Government , in order to her more effectual ruine , ) all her true and genuine Sons , who love and pray for her peace and prosperity , cannot but most gratefully acknowledge . And though the spirit of fury rages still , and is not to be charmed or allayed by that mildness and sweetness of temper , which is so natural in your Lordship , yet they cannot but inwardly admire you , against whom they have onely this to object , that you are a Bishop . It is for the great honour of our Church , that we can ballance your Lordship against any of your renowned Predecessours , and against the most celebrated Bishops of the Church of Rome , as Antonine , Borromeo and Sales : and it is the great happiness of our Church too , that a Person of such Illustrious Birth and Merit is advanced to so high a Station and Dignity in it . It will be the proper work of those , who shall write the History of our Times , to transmit a full character of your Lordships worth to Posterity , which , when envy and malice are laid aside , and an impartial judgment is made of Persons and Things , will always pay a great respect and honour to your Name and Memory : and therefore it will better suit with my Meanness , with my Function , and with my Obligations , to pray to Almighty God to continue such a publick Blessing to his Church , and to profess my self in the highest degree of duty , My Lord , Your Lordship 's most Humble and most Obedient Servant , Tho. Smith . TO THE READER . HAving obliged my self by Promise in a Letter , which I wrote from Constantinople in the year 1669. to an Honourable Gentleman at Whitehall , upon my return into England to present him with an account of the State and Condition of the Greek Church , as to matter of Doctrine and Rites of Worship and Discipline , ( an inbred curiosity , which made me undertake that Voyage at first , and afterwards sufficiently exposed me to danger in that barbarous Country , where they are so jealous of every inquisitive Franke , that appears in any of their inland Towns out of a place of Trade , as if he were a Spy , and come to view the several places , where they might be attaqued with the greatest advantage , or rather the duty of my Function inciting me to make use of those happy opportunities , which I there enjoyed , in order to a full and satisfactory discovery : ) to comply with this obligation , and to satisfy the importunity , as it is very well known , of several excellent persons , who were pleased in Discourse and by Letters , to mind me of a Promise also , which I had made in my Latine Epistles , of publishing at some time or other an account of those Observations , which I had collected upon this Argument , I drew up about five years since a short Scheme of them in Latine , and not long after presented it to the Right Reverend Father in God , the present Lord Bishop of Oxford , one of the greatest examples of the Age for promoting and encouraging Learning , and whose merits to the Vniversity will make up a great part of the future History of it , who did me the honour to print it at the Theater , where so many excellent Books have been by his Lordships direction and care published . That I now publish the same in English , ( though with large additions ) it is more to doe right to the world , then to my self , who have no private passion to gratify in it : my design in the one and the other being to contribute somewhat to the publick good . It cannot be imputed to me as a piece of vanity and ostentation , that I say , that I have taken all imaginable care to represent things truly as I found them , and relate nothing but what is confirmed by the Offices used in the Service of that Church , and other Ecclesiasticall Writings , as Confessions , and Catechisms , and the like ; or by notoreity of practice and fact , there being a necessity to premise so much to make the following Narrative credible . In the contexture of which , I wholly aimed at truth without serving any Party or Hypothesis , and have dealt impartially in the case without the least tincture of Affection or Prejudice . To which purpose I have studiously endeavoured to couch things in a plain close style , without enlarging upon them unnecessarily , being more ambitious in a subject of this nature , of the reputation of being accounted an honest and carefull , then spruce and elegant Writer . I have sometimes indeed referred to the judgment of Antiquity , but it was wholly in order to the better understanding the present practice of the Greeks : and I can say most conscientiously , that those few reflexions , which I have made , are wholly owing to a just zeal and love for the honour of truth , and the advancement of strict and discreet Piety , whereby my my Reader may not onely be bettered in his judgment but in his life too . You will here clearly see , with what great difficulties the poor Eastern Christians struggle , against what mighty opposition they still maintain the profession of Christianity , and how the Cross of Christ triumphs , notwithstanding the cruel mockings and insultings of the profest Enemies of it : though it must be most sadly confessed , that several corruptions and errours in point of Doctrin and Superstitious Rites and Practices in Worship have crept in among them , to the great disadvantage , scandal , and dishonour of our Holy Religion , which is hereby continually exposed to the censure and contempt of the Mahometans , who , dull and stupid as they are , do not pretend to examine the grounds and reasons of the Christian Belief , but judge of the whole by such odd phantastick misrepresentations , and fortify their old prejudices every day more and more with fresh matter of dislike . The common people among the Greeks doe as they are directed , without the least examination or demurr , and depend altogether upon their Teachers and Spiritual Guides in matters of Religion : being wholly ignorant of and unacquainted with the Scriptures , few having the leisure and fewer ability to reade them . It was the pious design of that great man Cyrillus Lucaris , ( of whom more at large hereafter , ) in causing the New Testament to be translated into vulgar Greek for the use and benefit of the meaner sort , that they might be built up in the most Holy Faith , and thence be fully instructed in the knowledge and Doctrin of God our Saviour . But though they had curiosity and learning enough to consult these Sacred Writings , the Copies are very rare and scarce to be met with , and no care is taken to furnish out a new Edition : and it is too too apparent , not without design , to keep them more in subjection and awe , not to say , ignorance . They are bred up in the same perswasion as formerly , and so zealously do they retain the outward Services of Religion in all its punctilio's and circumstances , that even the Bishops themselves , who would be content to relax somewhat of the severities of their Fasts , dare not attempt to make any alteration in the least , lest their people , obstinate to excess , should be offended at it , and doubt of the truth of what they would have them still profess and believe . And indeed , considering the present state of things , there is little sign or hope of a Reformation . For the misery of it is , that though it is manifest to all , who understand Antiquity , how much the present Greeks have in several points of Doctrin varied from the Belief of their Ancestours , and have corrupted the simplicity and purity of Religion by a mixture of odd opinions and fancies , they pretend notwithstanding ; that their Tenents are agreeable to the Fathers ; and that they follow the Traditions of the ancient Church . But without looking back much beyond this last Century , whoever will compare the answers of the Patriarch Jeremias to the Letters of the Divines of Wittenberg in the year 1576. with their Confession of Faith published in the year 1662. and with the Bethleemitick Synod held in the year 1671. will find such a vast difference between the modesty of that Patriarch , and their bold determinations , as will encline any sober and considering man to believe , that they have of late more then ever been wrought upon by the sly artifices and insinuations and underhand dealing of the subtile Emissaries of Rome , who watch continually over the poor Greeks , and take advantage of their poverty and distress to bring them to a further compliance , and in time , to a down-right subjection . I do not doubt , but that time , which is the great revealer of secrets , will discover the mystery of the last Synod held by the Patriarch of Jerusalem : who , when I waited upon him at Constantinople not long before my departure , knowing me to be a Priest of the Church of England , and Chaplain to his Excellency , the English Embassadour then at the Port , entertained me very respectfully , and acquainted me , that he had several Papers against the Romanists , which he would take care to transcribe , and put into my hands to be printed in England : but he did not , I confess , tell me the particular Subject and Argument of them , nor thought fit afterward to send them , as he had at first designed . Reflecting upon this discourse , I was the more amazed at the determinations of this Synod held by his Authority : and perchance it would not be want either of good manners or charity to guess by what arguments they were prevailed upon , and how they were influenced . This design of the Romanists , which has been carrying on for so many years , was soon discovered by Cyrillus Lucaris Patriarch of Constantinople , a man of great parts and of an extraordinary courage , who was resolved to give a check and put a stop to it , as much as in him lay , and by degrees to reform those abuses and errours , that had prevailed among the Greeks , and introduce a stricter alliance and union of the Eastern Church with the reformed Churches of Christendome . This drew upon him the indignation of Urban the Eighth , then Pope , and the Congregation of Cardinals de propagandâ fide , as they speak at Rome , who knew no good could be done , while he sate upon the Patriarchall Throne ; and therefore finding after several attempts to bring him over by fair means to relinquish his pretensions , that he was too stout and too honest to submit to their overtures and proposals , they made use of several evil arts to dethrone him ; and in order thereunto blackened and defamed him with a thousand calumnies , and pursued him with unwearied diligence and malice , and never desisted till they had got him strangled . Out of respect to the memory of this good man , who suffered so much in his life-time by the Jesuits , the great instruments made use of in his Persecution , and Tragicall end , and is still most unworthily treated by Monsieur Arnaud , ( from a man of such excellent Learning and Piety so much disingenuity could scarce be expected ) in the height of his zeal for the Roman Doctrin of Transubstantiation , and by the Latinizing Greeks , who contrary to all laws of humanity , return him hatred for his good will , and tear his reputation in pieces by most reproachfull language and slanderous imputations , to gratify , at this distance of time , not so much their Passion , as a little base paltry worldly interest , as I have just reason to suspect and believe , I have added a short account of the state of the Greek Church under his Government : which I have drawn out of authentick Papers and Memorials . After all these triumphs gained over the poor Greeks , who now declare so fiercely for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let it be remembred however , that , ( besides their ignorance of the true state of the Controversy , the consequences of which they never thoroughly studied nor yet understand , as appears by their silence and stupid amazement , when they are urged with them ) they do not expose it publickly to be adored , that they have no fête di Dieu , or Corpus Christi Festival , which to me was the most mortifying sight in the world , ( for who would not be confounded to see the most Holy Institution of our B. Saviour turned into a pompous piece of Pageantry ? ) and lastly , that they do not as yet sing in their Churches any thing like that , which the Romanists teach their people to sing in the solemn Procession of that day : Non est panis sed est Deus homo , & salvator meus : not to mention the other differences at present in the matter of the Sacrament between the Greek and Roman Church , as communion in both kinds , communicating Infants , and the like ; which I chuse rather to leave to the Readers judgment and observation upon his perusal of the following Discourse . Notwithstanding these errours and defects , we preserve a great charity for this distressed part of the Catholick Church , and wish and pray heartily for their deliverance from Turkish slavery ; and that in the mean while they may see from what purity of Doctrin and Worship they are faln , and may be restored to their ancient integrity and splendour . This Christian compassion obliges us to doe . We leave it to the Jesuits and to the other fierce Religionaries of the Church of Rome to ascribe the ruine of the Empire to their Heresy , as they term it , about the Procession , to their Schism and defection from S. Peter's See. Next to the justice and all-wise Providence of God in the disposal of Empires , and putting periods to Governments , we can assign other more probable causes of their oppression , and among them chiefly , the want of timely assistence from Italy , though two or three of the Emperours had been there in person to beg it . But this is properly the work of a Civil Historian , and is besides the intent of this Preface ; which I shall soon put an end to after I have added this one thing ; That I cannot reflect without horrour upon what I have read in Cardinall Pole's third a Book pro defensione Ecclesiasticae Unionis , where he says , that if Charles the Fifth had been at that time unde sail with his Fleet , and steering his course toward Constantinople , he would never be at rest , how great soever the difficulties of the Journey were , till he had found him out , and then being brought into his presence he would importune him to leave off that design , and employ his Armies against the Germans and against King Henry the Eighth ( his natural Liege Lord and Sovereign ) as being a far more glorious work . And all this out of a pretended love to his Country , and charity for the Church infused into him , as he speaks , by the Son of God. And the more to encourage the Emperour , in this eloquent harangue a he tells him , that several Legions lay hid in England , that had not bowed their knees to Baal , that the English for lesser crimes then Heresy and Injustice to Catholicks had deposed their Kings , as for mispending the publick Treasure , that they still retain'd the same inclination , and that nothing was wanting to execute their design , but his Imperial Presence . b Soon after he addresses to King Henry himself , and tells him in downright terms , that if the King of France would suppress his designs against the Church ( that is , the Church of Rome ) it would be no less glorious to him , then if Caesar had recovered Constantinople out of the hands of the Turks . At what a high pitch of indiscretion and fury do men arrive by their intemperate heat and bigotry ! They forget themselves not onely to be Subjects but even Christians , at the same time they would appear extraordinary zealous Catholicks ; and care not how far the great Turk prevails , provided that a pretended Heresy , which consisted onely in a recovery of the essential Rights of the Crown from the usurpations of the Papal See ( which was the onely case at that time here in England ) had been extirpated , and the Germans reduced to the same subjection to Rome they were in before the appearing of Luther : which had been the readiest amd most effectual way to have made Solyman Master of Vienna , which was one of his earnest wishes , if the Emperour and his Council had not been persons of greater Policy and more Moderation , and had not foreseen the fatall consequences of such Catholick advice . Certainly it is a more innocent and Christian wish , that there were a happy end put to the differences now on foot , which disturb the quiet and peace of Christendom , that so some of the powerfull Princes of it may turn their Forces Eastward upon the great enemy of their Faith and Saviour , and restore the poor oppressed Christians there to their ease and liberty . This indeed is too great a good to be hoped for at present , and as things now stand , not to be effected without a miracle . And may this miracle be wrought in our days . O Christ hear us . Amen , T. S. Magdalen College Oxon. Febr. 23. 1679-80 . The Reader is desired to mend the following Errata , most of which have hapned by reason of the hasty transcribing the Authour's Copy for the Press . PAge 25. lin . 4. for call reade style . p. 26. l. 5. Panteelemon . So p. 128. l. 10. p. 38. l. 3. and Patriarchs , adde , in the matter of images . p. 41. l. 26. blot our , being . p. 55. l. 21. Tophana . p. 82. l. 5. for recovers , reade renews . p. 83. l. 10. He will. l. 24. expose . p. 88. l. 8. Tzia . p. 97. l. 21. Sheichler . p. 127. l. 2. reade life and salvation . p. 136. l. 13. fanned them . p. 150. l. 27. for pag. 145. reade A. 1645. p. 179. l. 24. penance . p. 211. l. 17. little less . p. 241. l. 5. Pegas . p. 242. l. 8. Pope . p. 250. l. 4. for being , reade had been . p. 260. l. 26. the titular — p. 279. l. 5. but I. p. 288. l. 17. for upon the Persians , reade against — p. 202. l. 2. for faith , reade religion . p. 294. l. 15. à Graeco . Page 22. lin . 26. p. 26. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 23. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 27. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bis . p. 34. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 129. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 139. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 146. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 127. l. 26. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 184. l. 30. dictus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 280. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Appendice occurrit plusquam semel Psalterium S. Notkeri pro Antiph●nario seu libro Hymnorum . An Account of the Greek Church , as to its Doctrine and Rites of Worship ; with several Historical Remarques interspersed relating thereunto . THE Eastern Church antiently and strictly 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 , These Churches are 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 , 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 't is 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 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 , 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 to speak more distinctly in another place . The Patriarch of Alexandria exercises his power over the Christians throughout Aegypt , 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 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 , 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 . His Title is , b by the mercy of God Patriarch of the Holy City of Jerusalem , and of all Palestine : and sometimes he is saluted by the name and a 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 , 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 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 ; 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 Coasts of Coromandel , where S. Thomas was martyred . 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 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 . 'T is meerly out of interest and a sense they have of the benefit of their service , 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 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 , 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 , 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 , 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 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 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 , 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 , who then exercised an entire and absolute dominion over the consciences of all of their Communion , might have private designs of their own in Publishing their Crusades and putting the several Princes of the West upon the recovering the Holy Sepulchre out of the hands of the 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 , as to any help and assistance they may receive from us , who have not that compassion for them , which their condition deserves . And indeed all they have to doe to make their condition tolerable is to flatter their Imperious Patrons , and scrape a little mony together , to buy their favour and good will. For long slavery , continued for several years , has broken their spirits , and quite alter'd their tempers , and taken them off from the natural courage and vigour and love of liberty , wherewith their Ancestors were inspired . They are content ( not to say well pleas'd ) with their slavish condition of life , they dare not entertain any generous thoughts of revenge , they are afraid to venture , though there were probable hopes of gaining their liberty by it : They are so overaw'd and stupified and lost to all sense of honour , that they have abandon'd all thoughts and hope of a change , which uses to be the poor and miserable comfort and support of the distressed . 'T is sad to consider the great number of wretched people , who turn Turks : some out of meer desperation : being not able to support the burthen of slavery , and to avoid the revilings and insultings of the Infidels : some out of a wanton light humour , to put themselves into a condition of domineering and insulting over others , or of wearing a pair of yellow shoes ; which is the peculiar finery and gallantry of the Musulmans ; the Christians and Jews wearing either red or black ( though the Greeks , belonging to the Christian Ambassadours , relying upon their protection , presume to doe otherwise ; a miscarriage which has sometimes been complain'd of by the Turks and severely punish'd with drubbing ) some to avoid the penalties and inflictions due to their heinous crimes , and to enjoy the brutish liberties , that Mahomet consecrated by his own example , and recommended to his followers . These are the great and tempting arguments and motives of their Apostasy , meer considerations of ease , pleasure , and prosperity , or else of vanity and guilt : for it cannot be presumed , that any through conviction of mind should be wrought upon to embrace the dotages and impostures of Turcisme . By these Accessions the Turkish Empire and Religion are chiefly supported , the Renegado Christians being to be met with every where ; the natural Turks , not having such numerous issues , as in the Ages past ( whether this happens by their laying restraints upon themselves as to the number of women to avoid expence and charge , or by some other natural or supernatural cause I know not ) would sensibly diminish , but for these supplies and that of Christian slaves ; most of which change their Religion , who are yearly brought into their Country by the Tartars , or taken as prize by themselves in the time of War. And indeed considering the great confusion in which the Lay-Christians are , especially the poorer sort , how destitute of all helps of Learning , there being no publick Schools among them , how ignorant of the grounds of Religion , to what grievous temptations their Poverty and Persecution do continually expose them , how unacquainted with the Holy Scripture , how little instructed in the doctrine of Christianity , not one in twenty being able to reade , and Sermons being very rarely preach'd , and oftentimes in the learned Greek , and those onely in the Patriarchal Church at Constantinople , or where the Metropolitans or Bishops make their residence , and at particular times , as at Christmas or Lent , &c. the povidence of God is to be admired , that there is yet any Christianity left in the East , and that the number of Apostates is not greater , and that Mahometanism has not yet prevailed in these Countries as absolutely as it has done all along the coasts of Africk , and up the Main land , from the Syrtes beyond Tripoli Eastward , to the furthermost points of Barbary West , where a Christian is not to be found , unless in the English or Spanish Garrisons , or Slaves seiz'd upon by the Pirats , the very refuse and dregs of all mankind , and carried into their Ports to the great scandal and shame of Christendom , which suffers those Canaglia not onely to live , but to live in triumph . Next to the miraculous and gracious providence of God , I ascribe the preservation of Christianity among them to the strict and religious observation of the Festivals and Fasts of the Church ; this being the happy and blessed effects of those antient and pious Institutions , the total neglect of which would soon introduce ignorance and a sensible decay of Piety and Religion in other Countries besides those of the Levant . This certainly is the chiefest preservative of Religion in those Eastern Countries against the poison of the Mahometan superstition . For Children and those of the most ordinary capacities know the meaning of these holy Solemnities , at which times they flock to Church in great companies , and thereby retain the memory of our Blessed Saviour's Birth , dying upon the Cross , Resurrection , and Ascension , and keep up the constant profession of their acknowledgment of the necessary and fundamental points of Faith , as of the doctrine of the Blessed Trinity , and the like . And while they celebrate the sufferings and martyrdoms of the Apostles of our Lord and Saviour Jesus Christ , and other great Saints , who laid down their lives most joyfully for his name , and underwent with unwearied and invincible patience all the Torments and Cruelties of their Heathen Persecutors , they take courage from such glorious examples , and are the better enabled to endure with less trouble and regret the miseries and hardships they daily struggle with . The chief , sixt , and unmoveable Festivals are placed in this order in their Menology or Calendar . SEPTEMBER . They begin their year the first day of this month . VIII . The Nativity of the Blessed Virgin Mary , Mother of God. XIV . a The Exaltation of the Holy Cross . XXVI . b The migration or death of S. John the Evangelist . OCTOBER . VI. S. Thomas Apostle . IX . S. James , the Son of Alphaeus , Apostle . XVIII . S. Luke Evangelist . XXIII . S. James the Brother of our Lord and Bishop of Jerusalem . XXVI . S. Demetrius , Proconsul and Martyr , c pierced through with lances at Thessalonica by the command of Maximian . NOVEMBER . VIII . Archangels , Michael and Gabriel , and all Angels . XIII . S. John Chrysostome . XIV . S. Philip , Apostle . XVI . S. Matthew , Apostle . XXI . The Entrance of the Blessed Virgin into the Temple at Jerusalem . S. Luke Chap. 2. XXX . S. Andrew , Apostle . DECEMBER . VI. S. Nicolas , Bishop of Myra in Lycia , and Confessor under Dioclesian and Maximian . XII . S. Spiridion , Bishop and Confessor under Maximian , having had his right Eye struck out , and hamstring'd in his left Leg , and condemned to work in the Mines ; afterwards present at the Council of Nice . XX. S. Ignatius , to whom they give the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the third Bishop of Antioch from S. Peter , thrown to the wild Beasts in the Amphitheatre at Rome under Trajan . XXV . The Nativity of our most Blessed Lord and Saviour , Jesus Christ . XXVII . S. Stephen , first Martyr . JANVARY . I. The Circumcision of Christ : as also the Festival of S. Basil . VI. a Epiphany , or Baptism of our Saviour . Upon this day after they have celebrated the Holy Sacrament , they consecrate and bless the Waters , and especially for the uses of Holy Baptism . XVII . S. Anthony , one of the first Founders of the Monastick Order in Aegypt under Decius . XVIII . S. Athanasius and S. Cyril , Bishops of Alexandria . XXV . S. Gregory Nazianzene , whom they style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Divine . XXX . S. Basil , S. Gregory , and S. Chrysostome : the memory of which three great and famous Bishops they celebrate together . FEBRVARY . II. The Presentation of Christ in the Temple by the Blessed Virgin , after the forty days of her Purification , when Simeon met them there ; therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XI . S. Blasius , Bishop of Sebaste in Armenia , who having confest Christ there , obtained the glory of Martyrdom under Diocletian . MARCH . IX . The forty Souldiers , Martyrs , who being exposed naked in a Lake or Ditch near Sebaste in the lesser Armenia , were frozen to death under Licinius . XXV . The Annunciation of the Blessed Virgin , S. Mary . APRIL . XXIII . S. George of Cappadocia , crown'd with Martyrdom under Diocletian , styled peculiarly by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XXV . S. Mark , the Evangelist . MAY. VIII . S. John , the Divine . XXI . Constantine the Great , and his Mother Helena , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or equal to the Apostles . JVNE . XI . S. Bartholomew and S. Barnabas , Apostles . XIX . S. Jude , Apostle , and Brother of our Lord. XXIV . The Nativity of S. John Baptist , the forerunner of Christ . XXIX . S. Peter and S. Paul , Apostles . JVLY . XVII . S. Marina , Virgin and Martyr , of Antioch in Pisidia , the Daughter of Aedesius , an Idol-Priest I suppose him , between whom and Julian the Apostate Emperour , there was a great intimacy and familiarity . The Latines call this martyred Saint , Margaret . XV. a Elias the Prophet . XXVI . S. Parasceve , Virgin and Martyr , had her Head struck off somewhat about the times of b Antoninus . XXVII . S. Panteleemenon , Physician and Martyr , who suffer'd at Nicomedia in Bithynia under Maximian . The Latines call him Pantaleon . AVGVST . VI. The Transfiguration of our Blessed Saviour . XV. The Death of the Blessed Virgin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dormitio . This the Latines call the Assumption : in the relation of whose triumphal carriage into Heaven by the Angels , c the Greeks are very idle and fancifull , even to a great height and degree of credulity and folly . The institution of this solemnity d Nicephorus attributes to the Emperour Mauritius , some little time before the year 600. XXIX . The beheading of S. John the Baptist . Almost every day has a peculiar Saint and Martyr , at whose commemoration the Religious in their Convents use a proper office , as in the Roman Breviary , which makes their Church-books swell to a great bulk . These are the entertainments of their devotion in their retirements from the world , performed indeed without that great solemnity as the above-mentioned Festivals are , at which the people are usually present , and are obliged to keep sacred by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abstaining from the servile works of their callings , according to the practice and direction of their Church in the Rubrick of their a Menology . Their offices are long and tedious . The Priests and Deacons and other devout persons observe the Vigils preceding the great Festivals , spending the whole night in prayer and reading the History of the Gospels , or the proper Lessons for the Solemnity , without any interruption , taking their turns , and relieving one another when tyred , and so keeping up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred ministration . I have been present for seven hours together at their service upon a Festival day from between four and five of the clock in the morning , till toward twelve . When there is a full Congregation , the ordinary prayers appointed for the Solemnity begin , and the life of the Saint is read to them in the vulgar Greek translated out of Simeon Metaphrastes , or the Synaxaria , which are collections briefly containing the most remarkable passages and accidents of the Saints lives , and the particularities of their sufferings and martyrdom , to which the people are very attentive . For this purpose among others they make use of the translation of Maximus Bishop of Cerigo , a a Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Treasure composed by Damascen . of Thessalonica , ( Venice 1618. Quarto , ) which contains Moral discour●es intermixed with the Historical , and indeed are in the nature of Sermons ; and a b third Book , which they call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the new Treasure . At such solemnities the holy and august Sacrament is always celebrated , and that with great pomp and ceremony : and indeed is not onely a necessary , but the principal part of the Festival . Every one strives to bring his present or gift as he is able , according to the Primitive custom , as Bread , Wine , Oyl for the Lamps , Wax-candles , Frankincense , and such like , to be mae use of in the following sacred rites , or any other way as the service of the Church may require . At such times also they are very charitable and liberal to the poor : the meaner sort giving away what they can scarce spare from themselves ; it being usual for such as are faln into any extraordinary distress to get Letters from the Patriarch ( I speak of the places in and about Constantinople especially ) to recommend their case , and to stir them up to compassion . And I have observed several Turks to bring their Christian slaves with a bolt or chain about their leg to the Church-doors of the Greeks , to beg their alms in order to their relief and maintenance : but this being the usual artifice of their covetous Patrons , there is little notice taken of them . They go to Church always betimes in the morning , and in the Winter time an hour or two before day , ( which was the practice of the first Christians in the times of Trajan according to the a relation which Pliny the younger , then Pro-Praetor in the lesser Asia made to that Emperour ) and this they doe that the people may be present at the entire service , and dismist in good time to attend and look after their concerns : but chiefly , that they may perform their devotions more securely and be less disturbed and molested by the Turks . If I may judge of others by my self , I am perswaded that no Christian of what Communion soever can be present at their religious worship , but he will melt into tears and sighs , and find great strugglings and yearnings in his bowels , and put up a hearty prayer to Christ our common Saviour , that he would be pleased to deliver his poor distressed suppliants out of the hands of these proud and insulting Infidels , the enemies of his Cross , and despisers of his Godhead . The other Festivals are moveable , and depend upon the great Anniversary of our Blessed Saviour's Resurrection . In the assigning of this , they make use of the old Paschal Cycle , and limits of it , as they were establisht by the Fathers of the first general Council at Nice ; who taking no notice of the inequality and difference of the true Astronomical year from the Civil , then and still in use , which admits not of the nice calculation of the supernumerary minutes , made no provision for the praecession of the Aequinoxes , in the succession of after Ages : our account being the same with theirs . Easter day is called a the holy and great Lord's day or Festival of the Passover , or b the Passover of the Resurrection : and sometimes c the Resurrection day ; hence the Lord's day or Sunday is called oftentimes by the same name , as being the weekly repetition and celebration of the Easter Festival . Upon this and the two following days at their first meeting , whether in the Streets , if they can do it conveniently without any great observation of the Turks , and hindrance ; or in their Churches or Churchyards , to express their mutual love and joy and belief of this great Article of our Faith , the men kiss each other , using the old form of words taken out of the Gospell of d S. Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ is risen ; to which the answer is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is risen indeed . Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the bright or white Sunday , alluding to the custom and practice of the first Ages , the Catechumeni , upon their being baptiz'd at this solemn time , being cloathed in white , the whole week being thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which name is still retained in their publick Offices , and in other of their Ecclesiastical writings . The Sunday after Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same with Dominica in Albis , the Albs being then left off , or e the new Sunday , or f the Sunday of S. Thomas , because of the Gospell of the day taken out of S. John Chap. 20. relating to the history of his doubting , and of the confirmation of his faith in the Resurrection , done , as upon this day , the eighth day from our Saviour's rising out of the grave , vers . 26. The second Sunday after Easter , q the Sunday of the Women who brought the Ointment , and of Joseph the Just , of Arimathea . The third Sunday , r the Sunday of the man sick of the Palsy , cured by our B. Saviour . The fourth Sunday , s the Sunday of the Samaritan woman . The fifth Sunday , t the Sunday of the Blind man restored to sight . These four also so called from the several Gospels read upon them . The Thursday following is the b Festival of our Saviour's Assumption or Ascension into the Heavens . The sixth Sunday , the Sunday c of the Three hundred eighteen divine Fathers , who were assembled at Nice . They are particularly commemorated and extolled upon this day , for their Piety and Zeal in the defence of the true Catholick Faith against the Impieties and Blasphemies of Arius and his followers . The Friday following , All Souls day . The d Sunday of the Holy Pentecost . The day following , e the Festival of the most Holy and undivided Trinity . The Sunday after Whitsunday , f All Saints day . Another great instrument of preserving the remainders of Christianity among them is , the strict observation both of the annual and weekly Fasts . They retain them most religiously , and think it a grievous sin herein to transgress the laws of the Church in the least ; partly out of a principle of Conscience , and partly through long custome and practice , which make the greatest hardships and severities of life tolerable and easy . They have gained a perfect mastery as it were over their appetite , and are so far from complaining of the tediousness and rigour of these Fasts , that they will not hear of any abatement and relaxation , but would be the rather apt to entertain strong jealousies and misapprehensions , that their whole Religion would be in danger , if there were the least indulgence permitted in so necessary a part of it . Their solemn yearly Fasts are these four , which we may call so many Lents . The first * great and holy Fast , as they speak , is that before Easter , according to the ancient practice and example , and takes up full eight and forty days , besides the Sundays : all which time ( unless upon the Festival of the Annunciation of the Blessed Virgin , and Sundays , when they are indulged to eat some sort of Fish which they may not upon other days of Lent ) they wholly abstain from all sorts of Flesh , and Fish too , except Shell-fish , as Cockles , Muscles , Oysters , Scallops , and such as have no bloud ; ( for of these they may lawfully eat ; ) as also from Eggs , Cheese , and whatsoever is made of Milk ; and use themselves for the most part a to a dry kind of diet . On Sundays and Saturdays the use of Wine and Oyl is permitted : but the devouter sort of people , and especially the Priests and they of the Monkish Order , refuse both . Some are so strangely devout , or rather superstitious , that they will not touch any thing that is forbidden : so that if by chance a drop of Wine or Oyl should fall upon their Bread , or any of their lawfull food , they think them polluted and profaned , and accordingly throw them away ; and had rather ( out of obstinacy and desperateness ) perish , either through hunger or by sickness , then be guilty of so grievous a sin , as they esteem it . The Sunday before Septuagesima is called b the Sunday of the Publican and Pharisee , from the Gospell taken out of S. Luke chap. 18. Septuagesima , c the Sunday of the Prodigal Son , S. Luke chap. 15. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the whole week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because notice is usually given at this time of the nigh approach of the Fast . Sexagesima , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we may render Dominica carnisprivii , or the Sunday in which they bid farewell to Flesh , which no longer becomes lawfull to be eaten ; White meats being still permitted . On the Saturday d they celebrate the memory of all who have been famous for their Retirement from the tumults and business and vanity of the world , and for their severe and Ascetick lives . Quinquagesima , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called , because to this day inclusively they are indulged to eat Cheese , Eggs and White meats , and no longer . For on Monday e the rigid and solemn Fasts begin . On this day they reade f the History of the Expulsion of Adam out of Paradise , which they ascribe to his Luxury and greedy wanton appetite . Quadragesima , or g the first Sunday day in Lent ; they call it also the Sunday * of Orthodoxy , celebrating upon it the memory of Orthodox Kings and Patriarchs . Upon the same day also they excommunicate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or such as deny the worship of Images , in compliance with the second Nicene Council , wherein that strange doctrine ( which was afterwards opposed and confounded by the Bishops assembled at Francford by the command of the Emperour Charlemaine ) was established under the penalty of an Anathema . The second Sunday in Lent. The third Sunday in Lent is called h the Sunday of the precious and life-producing Cross , as they speak ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to i Codinus : because on this day and the week following they kiss the Cross more frequently then at other times , and pay a respect to it which falls little or nothing short of Adoration . The fourth , k Mid-lent Sunday . The fifth Sunday in Lent. The Saturday following , l the Saturday of S. Lazarus raised from the dead . The sixth , m Palm-Sunday , so called from their carrying branches of Palms in their hands , in imitation of what we reade S. Mark 11. Chap. The week following is called n the Week of the holy and salutary Passion , or the great and holy Week . Every day of which has the same title and denomination given to it ; as Monday is called the great and holy second day , and so of the rest , in the order of their number : for the Greeks have no proper and peculiar names for them derived from the Planets . * Sunday they always call the Lord's day ; the five next , the second , third , fourth , fifth , sixth : though they call this latter commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Preparation , as Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day before the Preparation , following the Jewish custom , and in allusion to them , Saint John chap. 10. 31. and in stead of the seventh , they generally say the Sabbath . On Thursday in the evening , in the Patriarchal Church at Constantinople , is the Ceremony of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or washing the feet of twelve Kaloirs , or other Officers belonging to that Church , performed by the Patriarch ; in imitation of that wonderfull act of condescension in our Blessed Saviour , who in this demonstrative instance took on him the form of a Servant , according to the Custome of those Eastern Countries . Each of the twelve bears the name of the Apostle whom he represents . And though , as they make it , it be but a meer mock-show , and soon over ; to prevail with one to stand for the Traitour Judas , is no small difficulty , this reproachfull and infamous name , for the most part , sticking by him as long as he lives . But this being a necessary part , the Patriarch is forced to bribe some one or other with the promise of preferment ; or else to interpose his Authority , that they decide it by lot . All things thus prepared , and the Prayers and the Hymns sung , which are prescribed in the Office , the Patriarch , having put off his Robe , girds himself about with a Towell , according to the direction of the Gospell , which is then read by pauses , by him of the number who represents Saint John , and pours warm water into the Laver : and as soon as he hears those words read , S. John chap. 13. v. 5. Then he began to wash the disciples feet , he falls to his work . Advancing towards Judas , who throws out his Legs with some kind of hast and disorder , in a very foolish and indiscreet manner , the Patriarch , both by his look and behaviour in the action , shews a manifest dislike ; which causes laughter and sport among the people present at the solemnity , who hitherto are usually grave and serious . He who represents S. Peter is usually the chief person in dignity among them , and is the last who has his feet washt . He , upon seeing the Patriarch approach him , contests it for a time , and deprecates it in the words of S. Peter , vers . 8. and so on they discourse it in the words of the Gospell . The Ceremony being over , the other persons being present dip their Handkerchiefs in the Wash-pot , believing that there is a great deal of virtue in the Water which has been used in the Solemnity . This Custome is not confined to Constantinople , but is performed elsewhere in their Monasteries , and by Bishops and Priests in their respective Churches , where there is a considerable number of Christians : such sights signifying little , and losing much of their splendour , except there be crouds of spectatours . Good Friday , a the great and holy Preparation , the Passover of the Crucifixion ; but most commonly , the most holy Passion-day . The b Vigil of Good Friday is spent in fasting and mortification , and prayer , and reading the history of , and meditating on our Lord's Passion , and the dolorous and shamefull circumstances of it . The Women submit very readily to these rigours ; and Boys of six or seven years of age endure as much as they are able , and care not to be exempt from these bodily exercises , in which they place a great part of their Religion : herein keeping up the practice of the Primitive Christians , who were wont to afflict themselves at this solemn time , and shew an extraordinary Devotion ; as c Eusebius relates of the Therapeutae mentioned by Philo , whom he fansies to have been Christians , and Disciples of S. Mark. But whether that be a truth or a mistake , he says the same severities were used in his time . Great numbers watch all night in the Church : the neighbouring streets in the night-time are full of such as pass to and again . Those who are weak and sickly are allowed a little bread and water , to prevent swouning in the day-time : but generally , except in such like cases , where an absolute necessity may justify the fact , they abstain from all sort of food till after Sun-set the next day . Others , of a more vigorous and athletick temper and constitution , fast four and twenty hours longer , and eat nothing till Easter-Eve , that is , at night . Toward the evening of Good Friday , they carry an Image of our B. Saviour about the Church in procession with tapers and torches ; and then they represent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the manner of taking our Saviour down from the Crosse : in which they betray a great deal of superstition and folly , this being onely to gratify a childish and gross fancy . On the Saturday they eat but once , which is purely to sustain nature . At three of the clock in the afternoon , when their Vespers begin , the devout people flock to Church ; some continue there all night , and carry with them bread , dates and figs , and the like , to make use of upon occasion of any fainting fit . Toward break of day they sing the Hymn which begins , Glory in the highest . After which the Patriarch begins that excellent Hymn , the Quire immediately following ; a Christ is risen from the dead , having by his death trampled upon death , and given life to those who were in their graves . Which they repeat twelve times together . This Hymn is sung every day from Easter-day to the Feast of the Holy Ascension . The b second solemn Fast is of forty days , beginning on the fifteenth day of November , and serves to usher in the Solemnity of Christmas . The reason that some give for the determinate number of days appropriated to this Fast , is no better then this , That as Moses remained forty days upon mount Sinai fasting , in the way of an holy initiation , before he received the two Tables of the Law ; so it becomes Christians , by the like Abstinence , as much as humane infirmity will permit , to prepare themselves to receive Christ , the true and great Law-giver . This Fast is very mild and easy , in comparison of the great Lenten Fast before Easter : for though they are obliged to abstain from Flesh , Butter , Eggs , &c. yet there is a free use of Oyl , Wine , and all sorts of Fish , as at other times . The third solemn Fast is c in honour of the B. Virgin , and called by her name . It lasts fourteen days , that is , from the first of August to the fifteenth day of that month , the Festival of her Obit or d Dormition , or , as they sometimes explain it more largely , of her e Translation from Earth to Heaven : which the Roman Church chuses rather to call the Assumption of the Virgin. Onely there is some little relaxation indulged upon the Festival of our B. Saviour's Transfiguration , that falls within this time . The fourth solemn Fast is f the Fast of the holy Apostles , S. Peter and S. Paul. The duration of this Fast is not fixed and certain , as the rest are ; for it is longer or shorter , as Easter falls higher or lower in the year . It begins on the Monday after All Saints day , which is with them the Sunday after Whitsunday , and is continued to the Festival day of those two great Saints , which is on the 29. day of June . They find out the length of this Fast by this easy Method and Rule : Look how many days there are from Easter to the second of May , so many make up the intervall or number of days allotted to this Fast . As for instance , when this Canon or Rule was first told me at Constantinople , in the year 1669 , by a Greek Priest , Papas Jeremias Germanus , ( who had travelled into England , where he met with considerable relief , and particularly here at Oxon , being a man of more refined parts and learning then the Kaloirs usually are , ) Easter happened to fall on the 11. of April ; from which day to the second of May inclusively are two and twenty days : which was the number of the days they fasted that year , in memory and honour of the Apostles . For All Saints day falling consequently on the sixth of June , if we reckon from the day following to the Festival , in reference to which the Fast is instituted , we shall find the same number . But whether this Rule a holds in all other cases , and is infallible , as he pretended , I am not at leisure to examine or enquire ; nor is it worth my study or time , if I were . Thus much for the Annual Fasts . The Weekly Fasting-days are b Wednesday and Friday ; which are strictly still retained , in compliance with the ancient Custome and Practice of the Catholick Churches in the first Ages of Christianity . The reason and original of which may be ascribed to the Zeal and Piety of the Christians of those times , either that they might not be behind-hand with the more religious sort of Jews , who , according to the prescription and tradition of their Elders , fasted twice a week , S. Luke chap. 18. vers . 12. or that they might with a due and becoming sorrow reflect and meditate upon our Blessed Saviour's being betrayed and crucified , as upon these days , and afflict and humble themselves under a sense of their guilt , the meritorious cause of his Sufferings and Death . Out of this number they exempt the Wednesdays and Fridays of the three great and famous Festivals , that is , of Christmas , c comprehending the whole twelve days , of Easter , and Pentecost , that there be no interruption of that innocent and sober Joy , which deservedly attends these Solemnities , by the interposition of Fasts usual at other times ; as also of Septuagesima and Sexagesima , that they may not seem to agree in the least with the Armenian Christians , fasting most rigorously at these times , whom they look upon as Hereticks , and hate mortally . The reason of which possibly I may account for hereafter at large . They are obliged also to fast a on the Vigils of some peculiar Festivals ; such as are the Vigil Of the Epiphany , that being purged and cleansed from sin by fasting , they may drink with greater success and benefit of the Waters which upon the following Festival are blessed and consecrated : and this they doe very heartily , attributing great virtue to them . The antiquity of this custom , of Blessing the waters upon this day , may appear from the b Homily of S. John Chrysostome , Patriarch of Constantinople , upon this very argument . Of Pentecost , and the Monday following , to prepare them the better to receive the influences of the Holy Spirit . Of the Transfiguration . Of the Exaltation of the Cross , the figure of which they kiss fasting . Of the Beheading of S. John the Baptist . They hold it utterly unlawfull to fast on any Saturday throughout the year , excepting that of the Holy week ; following herein the ancient custome : it being prohibited under the grievous penalty of Deposition to an Ecclesiastical person , and of Excommunication to a Lay-man , by the c 66. Apostolical Canon , which was renewed and confirmed by the sixth general Council , as they reckon , held in Trullo , Canon the 55. By which , says d Zonaras , they endeavoured to correct the Errour of the Latines . The alteration of one of the days of the weekly Fasts being , among others , a great occasion of the breach and disunion of the Eastern from the Western Church . But to put an end to this discourse about their Fasts , reserving the consideration of the severities and restraints inflicted and imposed by the Kaloirs upon themselves to a fitter place ; I shall onely adde thus much , that whatever the present opinion or abuse be about these Fasts , the design of the Catholick Church in the institution of them , and especially of the Lenten Fast before Easter , was truly pious and Christian , that a publick check being thus given to the corrupt inclinations of nature , and the Body kept under by mortification and abstinence , the Mind might be more at liberty to reflect upon it self , and be taken up with thoughts of God and Religion ; and that all , after such exercises of Penitence , may be the better prepared to partake of the great Mysteries of the Body and Bloud of our Lord , especially at Easter . In so great Confusion , which has long since overwhelmed the outward glory and splendour of the Greek Empire , 't is not to be expected , that their Churches should be rich and stately . The Churches which now belong to the Greeks are narrow and mean , and without any rich furniture ; whereby they become less liable to be made a prey to the covetousness of the Infidels , who are wont to envy the Christians the use of any thing that is rich and beautifull : Christianity here , as to the exteriour part of it , being reduced to the same state and condition , as it was in before the times of Constantine the Great , when their a Sacred Conventions , sometimes forbid by the cruel Edicts of the Heathenish Proconsuls and other Magistrates , under most severe penalties , and made Treason against the Government , were kept secret in Grotta's and Caves under ground ; and when tolerated and connived at , in obscure and unadorned Chappels , which had nothing to attract either envy or emulation , or to please and gratify the eye and fancy , but where God was worshipt in the Beauties of holiness . These Churches they still enjoy , by virtue of the Grant made them by the Emperour Mahomet , at his triumphal entrance into , and taking possession of this Imperial City : ( it being their interest not to depopulate it wholly of Greeks : ) but in case of any ruine or breach caused by Fire or Earthquake , or any other unforeseen accident , they are utterly forbid to rebuild or repair them without leave ; which is not obtained without great difficulty , and vast summs of money too : the Turks presuming , I suppose , that if their Churches were once demolisht , their Religion would sensibly decay , and in process of time be wholly extinguisht . It concerns the Greeks therefore to be carefull ( as indeed they are ) of these Sacred Structures , upon the least defect in the walls or roof , as soon as 't is visible ; lest it being neglected , they be necessitated to purchase the good will of the Cadyes , with expencefull Bribes , to keep up and maintain the Fabrick . There are about six and twenty Churches in Constantinople , whose names here follow , as they were communicated to me by a Greek Priest , when I was upon the place . The a Patriarchal Church , dedicated to the B. Virgin. S. Nicolas , not far from Sancta Sophia , if I do not misremember . S. George . b The Holy Virgin. S. Nicolas . S. Carpus . These four are in the Streets towards the Propontis , not far from Psamathia-Gate . S. Constantine , in Caramania-Street , hard by the Seven Towers . The Holy Virgin , in Belgrade-Street . The Holy Virgin , in New-Street . — Another , near the Gun-Gate . S. Demetrius , in the Street called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. George , near Adrianople-Gate . a The Holy Virgin , Queen or Lady of Heaven , in the same Street . S. Demetrius , near the Wood-Gate . The Holy Virgin , near the Crooked-Gate . The Holy Virgin , in Arabage Meidan , or Arabian Market-place . The Holy Virgin , near Balini . b S. Nicolas of the Achridians . c The Chappell of the Holy Sepulchre . d The Holy Virgin — e S. George — S. Nicetas , near the house of the Prince of Walachia . The Holy Virgin , near the house of the Prince of Moldavia . The Holy Virgin , near the Patriarchal Church , called , for distinction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the little Church . S. George , near the Lantern-Gate . a S. John , belonging to the Patriarch of Alexandria . There were about seven Christian Churches burnt down in the dismal fire that happened about fifteen or sixteen years ago , near Condoscali by the Sand-Gate ; some of which they thought to have re-built , having procured leave from the Caimacam or Governour of Constantinople : but the Imams and other zealous Turks remonstrating against it , they were commanded to desist . They have likewise six Churches at Galata , which are b The Holy Virgin — c Christ hanging upon the Cross . S. Demetrius , near Sophana , the place where the Turks cast their Guns , and where I have seen several Cannon and Field-pieces taken from Christian Princes . S. Nicolas . a Christ's — S. John. They have a small Church in the Bagno , where a Greek Priest is sometimes permitted to come and officiate before the poor Slaves of their Communion , at such time as the Armata of Gallies is returned from visiting the Isles in the Arches , or any such like Summer-expedition . Not to mention the Churches belonging to the Towns and Villages near Constantinople , on either side of the Bosphorus . Those glorious and magnificent Piles of building mentioned by Procopius , the Authour of the Survey made in the times of Theodosius Junior , Cedrenus , and Codinus , ( which latter lived a little before Constantinople was taken , ) which the Piety of several Emperours had raised in honour of our Religion , at so vast an expence , in Constantinople , ( and the like is to be said of the other great Cities under the dominion of the Grand Signor ) are either levelled with the ground , and new Foundations built upon them ; or else seized upon by the Turks , pleased with the curious Architecture , and turned into Moschs , upon the taking of that City , with some little alteration , the better to accommodate them to the Uses of their Religious Worship ; the Chancells being laid open , and the curious Images in Mosaick disfigured . We may guess at the richness and beauty and glory of the rest , by those few which remain , of which I shall onely mention the Churches of Saint Sophia and of the Holy Apostles . The former , which is now the chief seat of the Mahometan Worship , as it was before of the Christian , was called so a in honour of our Blessed Saviour , who is the Wisedom of the Father ; built by the Emperour Justinian according to the contrivance and modell of the two famous Architects of that Age , Anthemius of Tralles , and Isidorus of Miletum : upon which he had set his heart so much , that he judged no cost great enough in order to the accomplishment of his design , as if this had been the crown and perfection of all those glorious actions , both in peace and war , for which his Reign is so deservedly famous . At the Dedication whereof , ( after he had given solemn thanks to Almighty God , who had enabled him to finish it , and had continued him alive to see the holy Triumphs of that day , ) he could not contain himself , but brake out into rapturous expressions of joy , saying , a O Solomon , I have got the better of thee . And if we may give credit to b Codinus , he caused the Statue of that King to be placed near the Regia Cisterna , sitting in a Chair , and , in a melancholick posture , leaning upon his elbow , with his eyes turned toward Sancta Sophia . By which kind of Emblem he designed to represent the great Grief that would seize upon him , if he were to be restored to life for some time , to see this Church so much out-shine the Temple he had the honour to build at Jerusalem . The Turks call this Church , with very little alteration from the Greek , Aïa Sophia : the Greeks in their ordinary discourse , as formerly in their writings , before it fell into the hands of the barbarous Infidels , the great Church , or the great Holy Church . The Church of the Holy Apostles , a where the Reliques of S. Andrew , S. Luke , and S. Timothy were anciently deposited , being before of Wood , was pulled down , and rebuilt of Marble b by the Empress Theodora , the Wife of Justinian , incited by his example to doe something worthy of her , to make her name known to , and admired by posterity . This Church , according to the tradition of the Greeks , was first granted by the Emperour Mahomet , upon his taking the City , to the Patriarch Gennadius Scholarius : but he soon revoked his Grant , and turned it into the Mosch which now bears his name . The Patrïarchal Church formerly belonged to a Convent of Nuns , where the Patriarch has a convenient dwelling . It is situated upon the rising of a hill , near the Lantern-Gate , toward the Haven ; of an ordinary bigness , and without any great Ornament , for the reason above mentioned . The Emperour Alexius Comnenus here lies interred . They shewed me here also the Reliques of S. Euphemia , and of some other Martyrs , lockt up in Chests , which they open with great solemnity , to gratify the curiosity of Strangers , who reward the civility sufficiently . But that which they most esteem is a piece of black Marble , as they pretend , part of that Pillar which formerly stood in the Praetorium or Hall of Pontius Pilate , to which our Blessed Saviour was tied , when he was whipped ; about two foot long , and three or four inches over ; ( if my memory serves me right , for I did not think it worth my pains , though never so small , to take the exact dimensions of it ; ) inclosed in brass lattice Grates , that it may not receive prejudice either from devout or sacrilegious persons . For they have a strong imagination , that the dust rased from it , and put into wine , or any way conveyed into the stomach , cures Agues and Fevers almost infallibly . In a brass Plate under it I found these six Verses engraven , alluding to the tradition I just now mentioned , which they believe as undoubtedly as if it were Gospell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Near hereunto , the Emperour Selim , emulous of the glory of his Ancestours , once intended to have built a Mosch , for the advantage of the situation . The Greeks , fearing lest their Church should be demolisht for the enlargement of the Area of it , play'd a master-game of cunning , by bribing the Vizir and the other Bassa's , who had a mighty Ascendent over him . They accordingly diverted him from his purpose , and perswaded him to build it at Adrianople , to the great joy of the poor Christians , who were thus happily delivered from their fears . The Churches are of different figures ; some a rising up with Cuppola's in the midst , as Sancta Sophia : others are built b Cross-wise , like our Cathedralls ; c others square and oblong . That the Rites and Ceremonies , which I shall have occasion to mention hereafter , may be the better understood , I will briefly describe the make and fashion of one of their Churches , with the several parts of it ; ( for where any of them is wanting , it is wholly for want of room , or some other convenience ; ) referring the curious Reader to the Latine Copy . In the first fabrick and constitution , they had regard to the d threefold condition and order of persons admitted within the Church-doors : which are , e Ecclesiastical persons , or Priests , and other inferiour Ministers belonging to them . f Lay-persons , which lie under no Church-censure , but enjoy the privileges of their Baptism , and have the liberty of serving God in the publick Congregation ; or the Faithfull . a Penitents and Excommunicated persons , deprived of the use of the holy Sacrament in the way of a spiritual Punishment : among whom , anciently , the Catechumeni , and persons possessed with Evil Spirits , were placed . Accordingly every compleat Church consists b of an Entrance , Nave , and Chancell , distinguisht by the several uses to which they peculiarly belong , and appropriated to particular persons . Before you enter the Church , is c a covered Porch , usually arch'd , running out at each side the Portall with Seats against the wall , upon which are painted several Images , as of our Blessed Saviour , the Virgin Mary , S. John , S. George , and the like , ( these two last being the great Saints of the East , ) and of that Saint particularly , to whose memory the Church is consecrated ; but very wretchedly , and without beauty or proportion : Painting , as well as the other ingenious and polite Arts , having been long since banisht Greece and the Lesser Asia . The outward Gate , which they call a the great or Silver Gate , opens into a long narrow space , which they call b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinct from the Body of the Church , and separated by a half partition . In the innermost part stood the c Penitents , to hear the holy Scriptures read ; next to the Gate were the d Candidates of Baptism ; and between both , those who were e possessed : this being their proper place , beyond which it was not lawfull to advance one step forward . But these uses long since ceasing , the rooms are taken up by the Women , who never sit promiscuously with Men , there being Lattices at the farther end , through which they look into the Church , without being seen themselves . Here they leave the Coffin of the person who is to be interred , ( unless he be a Church-man , and then they carry it in farther , ) while they perform some Funeral offices in the Church ; which ended , they carry it into the Church-yard . In this place the Font is placed , of which I shall speak more distinctly , when I come to shew the Ceremonies which they use in Baptism . The middle Gate , which they call the a Beautifull Gate , opens into the b Nave or Body of the Church , which lies open , unless almost toward the upper part , where there are some few c Stalls , as in the Patriarchal Church , where is one higher then the rest for the Patriarch , and others for the Princes of Walachia and Moldavia , or for the Metropolitans and Bishops , when any happen to be present . Above which , but more toward the Wall , in little oblong Squares , those who belong to the Quire have their station ; and a little higher in the middle is the Desk , where they reade the Holy Scripture to the People . In the great Churches a d Pulpit is usually placed in the middle , but which they very seldome make use of . You advance onely from a single step to the wooden Partition . Which intervall I suppose to be the Soleas , about the meaning and right placing of which several learned men have contested at large . This reaches almost from the roof to the pavement , and takes up the breadth of the Church . It is full of Pictures done at large , especially those lately mentioned ; sometime daubed over with Gilt , as I have observed in their Monasteries , which , being either in the Islands , or in the Country in by-places , out of the sight of the Turks , are better and more richly adorned . Three Doors open out of it ; whereof the middlemost , called the a holy or royal Door , is not open'd , or passed through , but upon special occasion : b as in the solemn introitus of the Vespers of the great Festivals ; or at such time as they celebrate the Communion , when the Deacon goes out thence to reade the Gospell to the Congregation : or when the Priest , after the Procession , immediately enters in order to consecrate ; or when such as communicate approach thither to receive the sacred Symbols from the Priest or Deacon , who stands just in the entrance of it . There are two lesser Doors at each extremity , the one at the North , the other at the South side of the Church ; by which at all other times they pass into the Sacrarium or Chancell . This enclos'd space they most frequently call a Bema : either because of the little rising and ascent to it ; or rather because it is look'd upon as the Throne and Tribunal of Christ , which is the signification of the word in the New Testament , ( for b this and such like honourable appellations , as the Holy of Holies , the Seat and Place of God , and his Rest , &c. they bestow upon it , ) it being the holiest and most venerable part of the Church , peculiar to the Priests and others who serve at the Altar ; it not being permitted the Laicks to enter there during the Communion-Service , according to an express c Canon of the Council of Laodicea . Out of respect to which , and the Custome of those Times , founded upon it , d S. Ambrose thought fit to admonish the Emperour Theodosius , upon his stay there in order to receive the Sacrament , after he had made his Offerings : which the good Emperour took very patiently and quietly , and readily submitted to . Hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory , because of the Holy Eucharist , the representative Sacrifice of the Death of our Saviour , who once offered up himself upon the Cross , for the sins of the World ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the same reason : a as I have elsewhere proved at large . Within this place , in the greater Churches , there are three Tables ; which differ much in use and dignity : it being onely lawfull to consecrate upon the middlemost , which is of Stone , fastned to the Wall , which they call b the holy , Divine , and mysticall Table ; where , as in their proper place , the Gospels lie , and over which there is a Cross , as a memorial of the Death of Christ . On the left hand of it , toward the North , is a little Table , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where they deposit the holy Gifts or Presents , ( as under the Mosaick Law , the Shew-bread , which the Greek Interpreters of the Old Testament call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and where several things are done preparatory to the Holy Communion . On the opposite side is the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Sacristy , that has a Table also . Here they put their Books and holy Vessels and Vestments , which they use in the time of Divine Service . This is properly the place of the Deacons and other inseriour Ministers ( hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) employed in lighting the Lamps and Tapers , and in heating water to pour into the Chalice , and the like . The Sacristy was not always anciently within the Church , but sometimes without ; hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the round Stone-building within the first Gate of the Seraglio is supposed to have been to Sancta Sophia ; and the like I observed still standing hard by the great Church at Pergamus . They burn Lamps for the most part before the Altar , and sometimes in the Nave of the Church . In the Patriarchall , Metropoliticall and Episcopal Churches , there are Seats in the Concha or space about the Altar : the chief Seat higher then the rest , which they call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy Throne , to distinguish it from the other Seat of the Patriarch , Metropolitan , or Bishop , below in the Church : in both which a he is placed at his Inauguration ; which is never omitted , as being a necessary Ceremony , and gives them a full possession of their Dignity . They are forbidden the use of Bells . But to supply that defect , in the Villages which they enjoy to themselves , to call the people together to Church , they make use of b a wooden Board , or iron Plate full of holes , which they knock with a Hammer or Mallet . As the sound is greater or less , or more or less repeated , those who are disposed to go to Prayers , knowing the meaning and distinction of the several blows , prepare themselves accordingly . But of the figure of the Greek Churches hitherto . The Greeks retain and keep up the same form of Ecclesiasticall Government under the Tyranny of the Turks , which they had formerly in the flourishing times of the Empire ; there being still the same Orders and Degrees of the Clergy , distinct in office and dignity . So that there is a face of a Church , though sadly distressed and harassed , every-where visible , and a due Subordination observ'd among the Ministers of holy things , and Discipline exercised : by which , the mercifull Providence of God so ordering it , they have prevented that Confusion which otherwise had overwhelmed them , had they levelled all Titles , confounded different Orders , introduced a Presbyterian Parity , and relinquished the Canons of the ancient Church , by which their Ancestours were governed . I will give a brief account of the state and condition of all sorts of Ecclesiasticall persons among them ; and , for method sake , will begin with the supereminent Dignity of the Patriarch . All the Eastern Christians of the Greek Communion look upon the Patriarch of Constantinople as their Chief and Head , upon whose wise Conduct and Government the Happiness and Quiet of the Church mostly depend . And though he does not constitute the other Patriarchs , yet they pay him extraordinary Respect ; and , carrying on the same common and joint interests , often consult him in Person , and frequently by their Deputies , in case of any difficulty that may happen ; as being unwilling to determine any thing of moment without his advice and approbation . This Right he still claims by virtue of a Canon made in the Council held at Chalcedon , and retains , in the midst of his poverty and affliction , the pompous Title of Oecumenical Patriarch , as if ready to dispute it with the Bishop of Rome , with the same eagerness as Joannes and Cyriacus , and others of his Predecessours : the same Ambition cleaving also to the several Metropolitans under him , who value themselves as much upon the ancient dignity and preeminence of their Sees , as if they enjoyed the same Revenue and state , and exercised an equal Power , and had the same number of Suffragans still under their Jurisdiction . The Patriarchate of Constantinople ( as I mentioned in the beginning of this Discourse ) comprehends under it all the Lesser Asia , except the Provinces of Isauria and Cilicia , as also Thrace , Macedonia , and the other Countries of Greece , the Islands of the Aegaean and Ionian Seas , Dalmatia , Albania , Walachia and Moldavia . But as for those Countries that lie North of Thrace , toward Mount Haemus on the one hand , and bounded by the Danube on the other , they remain exempt from his Jurisdiction , and enjoy the privilege of being independent on any other then their own Metropolitans , according to the Constitutions of the Emperours , who rais'd them to that dignity . Such are the Archbishop of Justiniana Prima or Achridae , ( who claims this privilege from the times of the Emperour Justinian , a who , to doe honour to the Country where he was born , equalled it in dignity to an Apostolical See , and made it altogether absolute and free . ) He is Primate of all Bulgaria , and has under him about eighteen Bishops : though it must be acknowledged , that some , who have enjoyed this Title , have come to the Patriarch of Constantinople to be consecrated . But this can no more be alleged as a prejudice and bar to their just liberty and power , then it might be to the Patriarchs of Alexandria , who have sometimes received their Consecration in the same place . Next , the Archbishop of a Pecium , a City of Servia , who governs that whole Country with the assistence of sixteen Bishops . These two Countries make up the higher and lower Moesia of the Ancients . Then the Archbishops of Georgia and Mingrelia . And lastly the Archbishop of the Island of Cyprus , who has three or four Suffragans , being free from the pretensions of the Patriarch of Constantinople , as well as of Antioch . But notwithstanding these immunities , all of them yield a mighty deference to the chief See , and upon occasion , according as they are able , contribute to support the necessities of it . For besides the Present they are obliged to make upon the Presentation of a new Patriarch , who is always to be confirmed by the Grand Signor or Vizir , ( who indeed do oftentimes impose such as they think fit ; ) a yearly summe is now exacted in the way of Tribute . Emanuel Malaxus , in his History of the Patriarchs of Constantinople from the taking of the City to his own time , that is , to the year 1577 , tells us , that the Elections of the four first Patriarchs were free ; and how that afterward , upon a Present of a thousand Ducats of Gold made in favour of a certain Kaloir of a Trapezond , named Symeon , whom his Countrymen especially desir'd to make Patriarch , the Turks took advantage of their forwardness , and made it a standing rule and precedent for the future : and the summ was soon doubled and trebled , and not long after turned into a yearly Tribute . And this has been encreasing ever since , by the covetousness and rapaciousness of the Turks , to which the horrid Differences and Dissentions among the Greeks have given too great an occasion , as I shall have occasion to shew immediately by late examples . The Sultana , and the Favourites and great Officers of the Port , besides the yearly Presents made to them also , are to be bribed lustily upon all occasions : so that the standing and accidental Charge of the Patriarch , put both together , make a great summ , for which he is responsible . For the raising of this mony , with which they buy the liberty of their Religion , there is a certain Tax or portion of mony payable by every Metropolitan and Bishop , besides what is given at their Consecration , ( for he usually makes them , ) every year , which they receive from the several Priests under their Jurisdiction , according to the value of their Incomes . To collect these summs , or a honourable Presents , he deputes one of his Dependents every year , as his Legate , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime upon occasion he goes himself in person to visit for the same purpose . Mony comes in also from the Ordination of Priests , that are within his particular Diocese , who pay him so many Dollers a year as their Livings are worth ; from granting Licences of Marriage , and Dispensations ; and from Law-suits judicially heard before him . For , to prevent the ill consequences of running to the Turks for Justice , they usually appeal to him as to their Judge in Civil causes , and are concluded by his sentence and determination , under the grievous penalty of being excommunicated ; which they dread more then death it self . For if they refuse to stand to his arbitrement and decision , they are ipso facto deprived of the benefit of the Sacraments : and in case any should be so hardy and obstinate , as not to endeavour quickly to be reconciled to the Church , ( unless he has a mind to turn Turk to gain his pretended right , by suing his Adversary before a Cady or in the Divan , ) the Patriarch and those about him will spare for no charge to get such a one condemned to the Gallies for a certain time , till they have conquered his refractoriness of humour , and brought him to terms of submission ; this being the main pillar and support of their Government . But they seldome make use of this rigorous and expencefull course , a Principle of conscience in the persons concern'd hindring the prosecution of it , and making them afraid to transgress therein ; while they remember that chiding expostulation of S. Paul , in his Epistle to the Corinthians , 1 Epist . 6. 1. as if it had been particularly directed unto them , a Dare any of you , having a matter against another , go to law before the unjust , and not before the Saints ? The Patriarch , in the determination of causes brought before him , has the assistence of twelve of the chief Officers belonging to the Patriarchal Church and dignity . These also assist the Archbishop of Heraclea , in vesting and crowning him at his Inauguration , and still retain the same high titles as they did before the Turks came among them . These are as it were his standing Council , to whom he refers the great affairs and concerns of Religion . Lastly , several devout persons , that by their hand-labour and frugal way of living , or otherwise , have advanced their fortunes , and have scraped some mony together , leave it oftentimes in the way of Legacy to the Church , to serve the needs of it . By all which ways and means the Patriarch , as I was made to believe , may receive between thirty and forty thousand Dollers a year . But this being matter of conjecture , and wholly uncertain , I lay not any great stress upon it , and determine nothing in the case . The Patriarch most commonly is chosen out of the number of the Bishops , who , according to the present constitution and practice of that Church , are Kaloirs of the Order of S. Basil , and bred up for the most part at mount Athos , and consequently under a vow of Celibacy . To derive a greater lustre upon the Episcopal Dignity and Function , their menial servants and such as attend them are usually in Deacons Orders . When they address to him , the usual style is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most Holy Father ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your Holiness ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most Blessed Father , or your Blessedness : that they may not be behind-hand with the Romanists in expressing the great esteem and veneration they have of the Patriarch , whom they make equal in all respects with the Pope . As formerly ambition and greedy thirst after the highest Dignities and preferments in the Church occasioned great disorders and distractions amongst the People , according as they took part , and sometime introduced a Schism , whereby Altar was set up against Altar , to the great scandal of Religion and breach of Christian Communion , the Heathen making sport at these Divisions , and taking advantage hereby to oppress and ruine both parties : So it is still ; the Peace and Quiet and the great and real Interest of Christianity being oftentimes sacrificed to this restless Passion . The oppression which the Greeks lie under from the Turks , though very sad and dismal in it self , becomes more uneasy and troublesome by their own horrid Quarrels and Differences about the choice of a Patriarch : there being oftentimes several Pretenders among the Metropolitans and Bishops , and they too making an interest , by large summs of mony , in the Vizir , or the other Bassa's , to attain their ends . He who by his mony and his friends has prevail'd , and has defeated his Competitors , will endeavour to reimburse himself , and lay the burthen and debt , which he has contracted , upon the Church , which must pay for all : while the rest , who envy his preferment , and are vext at their disappointment , unite their interest and strength to get him displaced , by remonstrating against his injustice and ill management of affairs , and put up fresh Petitions to the Turks , and bribe lustily to be heard . The Turks , glad of such an opportunity of gain , readily enough admit their Complaint , and put out and put in , as they see occasion . In the mean while , large sums of mony are usually taken up at a great interest by the contending Parties , to carry on these foolish and un-christian Quarrels . Sometime , beside the reigning Patriarch , there have been three others alive at the same time , who have enjoyed the Title . Such were in the years 1669 , 1670. Païsius , Dionysius , and Parthenius : the Patriarch then being the most Reverend Father Methodius , before Archbishop of Heraclea . But I concluded from the murmurings and dissatisfactions I observed among the Greeks , that he would not continue long in that dignity ; and the event soon justified my fears . For Parthenius , being a man of an unquiet temper , and not able to brook his former disgrace , makes in with the Vizir , and recovers his former pretensions , and by the usual arts prevails , and was restored to the Patriarchal throne : Methodius being thrown into prison by the Caimacam or Governour of Constantinople . But he being after some time restored to his liberty by the new Governour , and thinking himself not safe from the malice and revenge of Parthenius , who had got him displaced , takes sanctuary in my Lord Embassadour's Palace at Pera , where he had all manner of good accommodation . Parthenius by his imperious carriage and cruell exactions grew hatefull to the Bishops of his See , and to the generality of the Greeks ; whereupon they accuse him of fraud and injustice , and that he had detained for his private use the yearly tribute due to the Emperour , which had been collected : whereupon the Turks were content to displace him , provided that they made good the same summ . Thus after eight months sitting he was banished to the Island of Cyprus , and Dionysius Archbishop of Larissa made Patriarch . In this state of affairs I left Turky : what has happened since , I leave to the relation of others . While I reflect upon these Revolutions and Changes , I am filled at the same time with amazement and pity , and cannot but put up this hearty prayer to Almighty God , ( and I doubt not , but that whosoever shall cast his eyes upon these Papers , will joyn with me as heartily in it , ) that He would be pleased to inspire the Grecian Bishops with sober and peaceable counsels , that , laying aside all partiality , and the consideration of base worldly interest , they may study the good and quiet of their Church , and see at last in this day of their most severe Visitation the things which belong to their peace , before they be hid from their eyes , and before their name and Religion be quite lost and extinguisht . To which sad doom these horrid Differences seem fatally to enclose them . The State of the Greek Church , as to the number and order of the severall Metropoliticall and Episcopal Sees now subject to the Patriarchate of Constantinople , is vastly different from a what it was in ancient times ; as may easily appear by comparing the following List , which I received from a very able and learned hand , whilst I lived in Constantinople , with any of the ancient Notitia's or Surveys . For , alas ! besides the Alterations and Changes , which happen in the succession of several Ages , since the ruine of their Empire , such great Confusions have followed , that there seems to be a new face of things . Some Ecclesiasticall Dignities being lost in the ruine of those Cities from whence they were denominated ; others retaining onely the Title ; severall Metropolitans being without Suffragans , as the Archbishop of Caesarea , to whose Jurisdiction formerly eight Bishops were subject ; others having onely two or three ; some few retaining a greater number , according as the Christians are more or less in the several Districts . A Catalogue of the Metropolitanships and Bishopricks at this day subject to the Throne of Constantinople ; which consisting onely of bare Names , when I received it , I have inserted a few explications , to make it the better understood . Caesarea . Ephesus . Heraclea . The Archbishop of this a See challenges a right of consecrating the Patriarch : which custome is still continued . He writes himself Exarchus of all Thrace and Macedonia , and has five Bishopricks under him ; which are , Callipolis , a maritim City on the Propontis , Rodesto , situated upon the same Sea , Tyriloe , Metra , and Myriophyton up in the Continent of Thrace . Ancyra . Cyzicus . Philadelphia . Nicomedia , ( before which formerly was Sardes , now utterly extinguisht . Chalcedon , now a poor Village , onely with one Church in it , dedicated to S. Euphemia . In the whole Province there may be about sixty Churches , and no more . Thessalonica . This Archbishop has Jurisdiction over all Thessaly , and has for Suffragans the Bishops of Citros , anciently called Pydna , a Servia , Campania , Petra , Ardamerion , Hierissus , and Mount Athos , Plantamon , and Poleanina . Athens . Under this Metropolis are the Bishopricks of Talantium , S●yrros , Solon , and Mendinitza . Prusia . Trapezond . Philippolis . Philippi and Drama . Thebes . Methymna . Lacedaemon ; under which are the Bishopricks of Cariopolis , Amiclae , and Brestena . Larissa ; under which are the Bishopricks of Demetrias , Zetonion , Stagon , Thaumacus , Gardicion , Radobisdion , Sciathus , Loidoricion , Letza , and Agrapha . Adrianople ; to which onely belongs the Bishoprick of Agathopolis . Smyrna . Mitylene . Serrae . Christianopolis ; the same with Arcadia . Amasia , in Cappadocia . Neo-Caesarea . Iconium . Corinth ; under which the Bishoprick of Damalon . Rhodus . New Patras , in Thessaly . Aenus , Drystra . Tornobus ; under which are the Bishopricks of Lophitzus , Tzernobus , and Presilabe . Joannina , a City of Aetolia , formerly called Cassiope ; under which the Bishopricks of Bothrontus , Bella , Chimarra , and Drynopolis . Euripus . Arta , the same with Ambracia , a City of Epirus . Monembasia , the same with Epidaurus , a City in Peloponnesus : under it the Bishopricks of Elos and Marina , Rheon and Andrusa . Nauplium . Phanarion and Neochorion . Sophia . Chios , now called Scio. Paronaxia . Tria . Siphnus . Samos . Carpathus , now Scarpanto . Andros . Leucas . These eight are Islands in the Archipelago . Varna , near the Danube . Old Patras ; under which the Bishopricks of Olene , Methona and Corona . Proconnesus . Ganus and Chora . In the same Paper , that was put into my hands , these Bishopricks were added . Media , towards the Euxine . Sozopolis , not far from Adrianople . Praelabus , somewhere toward the Danube . Capha , in the Cimmerian Bosphorus , a City of Tartaria Praecopiensis . Gotthia , in the same Country . Bindana , near Sophia . Didymotichum . Litiza . Bysia . Selybria . Zychnae , in Macedonia . Neurocopus . Melenicus . Beroea . Pogogiana , in Illyricum . Chaldaea . Pisidia . Imbrus . Myra . Santorina , an Island near Melos . Aegina . Walachia : for this I suppose is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Moldavia are four Bishopricks ; as in Candia there were lately three under the Metropolitan of that Island . Several of the Bishops mentioned in the Catalogue being freed from the Jurisdiction of the Metropolitans to which they formerly belonged , and so become in respect of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free and independent , and onely subject to the Patriarch , are called , by way of distinction , Archbishops ; as he of Samos , for instance , who before was under Rhodes , and so of the rest . The Archbishops which have Suffragans under them still , or had formerly at least , being generally called Metropolites . But of the Metropoliticall and Episcopal Sees thus much . Considering the Poverty of the Greek Church , and the scanty provisions made for such as enter into holy Orders , there being no rich Livings to invite them to doe so , it must onely be a principle of Conscience at first , that makes them willing to take up that holy Calling , which deprives them of all other ways and means of getting a subsistence . For the Clergy must be content with their allowance , and not think to better their condition by busying themselves in any Secular employment , as being altogether inconsistent with their holy Profession . But custome and long use make things most troublesom , and difficult to be born , easy at last . It is accounted a good Preferment , if in a Country-village the poor Priest can make in the whole year forty Crowns , out of which he pays a proportion to his Bishop . For there being no Lands belonging to the Church , besides the small allowance agreed upon at first by him and the people , they pay him so many Aspers for Christening their Children , giving them the Sacrament upon extraordinary occasions , Burying their dead , and performing other Funeral rites , and the like . And on the great Festivals they present him with mony , or what is mony-worth , that he may expresly mention their names , or their relations , whether alive or dead , when he comes to that part of the Liturgick-service in the celebration of the Sacrament , where such Commemorations are used ; as believing such a Recommendation , made by the Priest at that solemn time , to be of great force and efficacy . Marriage does not hinder any person , if he be not otherwise unqualified , from being put into holy Orders : not in such a one obliged to live from his Wife . But the general practice of the Church is against Marriage after Orders . So that if any Priest , once married , should marry a second time , much more , if a Priest not before married should enter into this state , they are liable to censures , and , as if the character imprinted upon them , when they were made Priests , were by this act rased out , they are esteemed as meer Laicks , and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flagitious persons , and transgressours of the Laws and Canons of the Church . They have a distinct Habit from the people , which is black ; wearing a Cassock , and having a Felt-cap upon their heads of the same colour , over which they throw a kind of Veil , which hangs down behind their back , if they be Kaloirs ; and are permitted by the Turks to wear their Hair long , and over their Shoulders . Which the other Greeks of late years presuming to imitate , the chief Vizir Achmet , upon his return from Candia , fearing that it might be of ill effect and consequence , if this Innovation were any longer indulged , commanded them under a grievous penalty to shave their heads as formerly : which they with haste and trembling submitted to , well knowing , that such orders were not to be dallied with . They are in great veneration among the people every-where , who have a just opinion of the necessity of their Order , and of the dignity of their Function , that they are set apart by God for his more immediate Worship and Service , and that without their Ministery the Christian Religion would soon be at an end in Turky ; and salute them always by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Father , giving them Respect where-ever they meet them , and oftentimes kissing their hands , and then putting them to their foreheads : which is one of the greatest signs of Reverence in that part of the world . Next to the Priests are the Deacons , of which there are great numbers belonging to the Bishops , who are never advanced to the Priesthood ; and Subdeacons , which assist in the service of the Church ; and Readers , whose office is in the great Church to reade the Scripture to the people . But of these inferiour Orders I shall have occasion to say somewhat hereafter . I shall onely adde thus much of the superiour , that they are never conferr'd together and at the same time ; but there is to be necessarily the interposition of a day at least . And therefore if , upon a Capriccio of the Grand Signor , any simple Kaloir should be design'd to be Patriarch , he is to be advanced by degrees , and not immediately placed in the Patriarchal Chair , till after some little time . The strict and severe course of life which the Religious lead is greatly admired by the Greeks , as the height of perfection in this world , and what equals them to Angels . Of which sort are great numbers in Greece and the Lesser Asia , which follow the Rules and Constitutions of S. Basil the Great ; as those do of S. Antony , who live upon Mount Sinai and Libanus , and are dispersed up and down Aegypt from the Desart to the Red Sea. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Kaloir , ( the Greeks in their ordinary discourse mightily humouring this pronunciation ) was at first , I suppose , appropriated to the old men of the Order ; but now it lies in common among all , and is the general name by which they are called . They have their Convents in several By-places out of the publick roads , or in the Islands of the Arches , that they may the better enjoy their solitude and devotion ; and are indeed not onely in their Retirements , but manner of life , divided and separated from the rest of the world . And indeed their innocency and strictness of life have procured them such an esteem among the Turks , otherwise barbarous and insolent , as that they seldome give these poor men any trouble , who , abandoning all secular business , give up themselves wholly to the severe exercises of Religion , and having neither will nor power to doe the least injury to others , deserve well of all by their incessant prayers for the peace and prosperity of mankind . There are three degrees of them , according to their age and standing , and the progress they have made in the Ascetick discipline , to the highest of which they advance and proceed in due order . a The Novices , upon their first admission into the Monastery , are immediately shaven , and oblige themselves by vow to continue in this state of Religion all their lives long , to lead a chast life , and to be obedient to their Superiours , and to all the rest of their Brethren in Christ , and willingly and chearfully to undergo all the mortifications and severities of a Monastick life for the Kingdom of Heaven . After they have compleated their Novitiate , in stead of the course Hair-cloath they have worn hitherto , they put on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coat , which they call b the lesser Habit , and hereby become compleat Monks . But the holy and Angelicall or Divine habit , a as they variously word it , is reserved for such as are more eminent in piety and austerity of life . Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are admitted to put on the great Habit , which is onely a Hood thrown over their heads and shoulders . Some of these I have observed to have a little square piece of cloath sewed in the inward side of their Caps , or else worn next to their hearts under their woollen Shirts , upon which is the figure of a Cross , with these letters at each side , IC . XC . N. K. that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jesus Christ overcomes ; which they look upon as an holy Amulet to preserve them from evil and mischief . At the time of their being Profest , new names are usually given them : examples of which we have frequently in the Writers of the Byzantine History . Thus b the Emperour Manuel Comnenus , upon his receiving the Habit , was called Matthew ; and so his Wife , the Emperess , Mary , when she became a Nun , was called Xene : and so a Joannes Paleologus was called afterward Joasaph . The chief Seat of these Religious is upon Mount Athos , which is indeed the principal Seminary of the Greek Church , which is hence usually supplied with fit persons to succeed in the vacant places and Dignities ; to the acceptance of which some have been forced out of their Cells . I am most assured , that Kaloirs bred up here have a greater fame and reputation for piety and learning , then any others throughout the Empire . Upon which account it is known by no other name among the Greeks , then that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Holy b Mountain : and the Turks , in way of compliance with the fame that passes generally of that place , call it Sheicher dâg , or the Mountain of Priests or Religious . Here are about one and twenty or two and twenty Monasteries , whereof several belong to the Bulgarians , and one peculiarly to the Russians . They who speak most moderately say , there may be in the whole about four thousand constantly resident ; no Woman of what quality soever being permitted to come among them , or indeed to set her foot within sight of any of these Religious houses : whereof such as are near the Sea-shore are fortified , to prevent the Robberies of the Pirates , who sometime land , and doe mischief . But not having been my self upon Mount Athos , for reasons mentioned in other Papers , I forbear writing any thing upon hear-say , but refer the Reader to the description of it written by the Archbishop of Samos , who lived severall years there , in the vulgar Greek , and translated into French at Paris , and published in English almost two years since at London . The behaviour and employment of the Kaloirs is generally the same in all Monasteries . They are exceeding industrious , painfull , and severe in their lives , and seem to keep up the credit of the first Institution , and fall not short of the great examples of some of their Predecessours , so much admired in the Ages past . They are strict and diligent in their publick Devotions , at the appointed hours both of day and night . The spare time from their Devotion they employ in the necessary business of the Convent , each according to his quality : for every one has his employment . The Monks who are not in holy Orders , are some of them Mechanicks , and understand Iron-work or Building ; others look to the Fields and Vineyards that are about their houses ; others make their Cloaths , and the like . Such Convents which lie toward either of the Bays at the end of the Isthmus of Mount Athos , or are upon the Bosphorus , or in any of the Islands , maintain Boats , which they put to Sea in to take Fish . Though sometimes , for want of fit persons , in the lesser Monasteries especially , they provide themselves with such things as they want with their money ; but with some kind of regret , scarce caring to be at any expence for any thing that may be procured by labour and industry . The Priests and Deacons among them are , by reason of their character and function , exempt from all such servile employments , and , by way of distinction from such Ecclesiasticks as are not profest , and so not under the obligation of any Rule or Vow , are called , the former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The leisure-time they enjoy after they have performed their Offices is spent in reading , or collating or transcribing old Greek books , or else in visits , according as their Superiour shall direct , and as civility or business shall require . Notwithstanding this good husbandry and parsimonious way of life , in an ill year , when their corn and vines are blited , they are not able to subsist , and are forced to send out some of their number to beg the charity of others in order to their relief . But this is done very seldome , and onely when a real necessity urges . We may justly suppose those , who have renounced the pleasures and delicacies and vanities of the world , not to be over-curious and nice in their Diet. They never touch any kind of Flesh , or Fish that has bloud in it . Their chief food is Shell-fish , Olives , Beans and Pulse , Onions , Melons , Raisins , and what their Fields and Gardens afford . With this dry diet they make hearty meals , and enjoy good health , and find the happy effect of moderate and thin feeding in a lasting vigorous old age . Their Bread is course and hard , being usually twice baked . Thrice a week , that is , on Monday , Wednesday and Friday , they do not end their Fast till after three a clock in the afternoon . After Evening-prayers they are content with a crust of bread and a draught of water . On other days they eat the Fish that they account lawfull , and White-meats , and then allow themselves to drink Wine . In the great Lenten Fast before Easter , some will eat but once in eight and forty hours ; others will forbear all kind of sustenance for two or three or four entire days . There are several of these Monasteries in the Islands , which in the Sea-charts are called l'Isole rosse , or the Red Islands , about six or seven leagues from Constantinople , divided from each other by little Streights : whereof the five which lie toward the Bay of Montagnia ( which I take to be the same with the Sinus Nicopolitanus ) are uninhabited , being little , and very rocky ; their names not worth mentioning . Pyrgos lies directly over against the Bay of Nicomedia . The Island which lieth nighest to Constantinople is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Turks Kinali , where is a single Monastery . The greatest Island , called Prencipe , ( the Antigonia , if I mistake not , of the Ancients , ) may be about ten or twelve miles in compass , where are two Convents , and but one Town at present ; the other having been consumed by fire . Next to this is Chalce , which the Turks call Heibili , about half as big as the former ; where I found three Convents . In the ground before the Monastery dedicated to the Holy Virgin , ( to the South-west of the Island ) which maintains about thirty Kaloirs , is the Sepulchrall Monument of Mr. Barton , sent Embassadour from Queen Elizabeth to the Ottoman Port ; by whose wise conduct the Trade of the Levant-Company of Merchants was first established in those parts : For the good success and prosperity of which I acknowledge my self very much obliged to pray . To doe right to the memory of this Honourable Gentleman , I presume the Reader will pardon me , if I here put down the Inscription , as I found it somewhat faultily engraven upon the upper Stone , which the worthy Factory take great care to keep in good repair . Edvardo Barton , Illustrissimo Anglorum Reginae Oratori , Viro Praestantissimo , qui post reditum à bello Vngarico , quo cum invicto Turcarum Imperatore profectus fuerat , diem obiit , Pietatis ergô . Aetatis An. XXXV . Salutis vero anno 1597. XVIII . Cal. Jan. The Greeks , 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 , at a place called Mabro Molo , or the black Rock , is of a mighty reputation among the Greeks of Constantinople and the neighbouring Villages , and frequented by them in great companies on the Festival of the Assumption of the H. Virgin , to whom it is dedicated . Between fifty and sixty years since , a certain Kaloir belonging to Bujukdere , a neighbouring Village upon the same side of the water , either by chance or curiosity , walking up and down among the 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 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 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 , which wear a Veil , but most of them Widows and old , and forced by poverty to take a Vow upon them ; this way getting a tolerable subsistence from the Church , which they attend upon the Festival-days : and they are oftentimes employed in looking to the sick , and such like pious and charitable drudgeries . I was told of some few Convents of Virgins profest , and particularly of one in Scio : 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 Hear-says . The present Greeks reckon up Seven Mysteries , 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 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 after-times became appropriated to these Seven : b Baptism . c Unguent of Chrism . d Eucharist . e Penance . 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 , 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 . 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 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 , if well , is to be brought to Church : in the entrance of which toward the Narthex is the Font , 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 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 , 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 , 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 , 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 . 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 , 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 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 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 , 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 : but if two or three Infants are to be baptized at the same time , so often they empty and fill the Laver. But the water which has been made use of for this or the like sacred purpose , is not thrown away into the street , like other common water , but poured into a hollow place , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the Altar , where it is soaked into the earth , or finds a passage . Soon after , a Prayer or two being interposed , the Priest proceeds to anoint the newly-baptized Infant , lately covered with its Mantle and Swaddling-cloaths : for in the Greek Church Chrismation is inseparable from Baptism , and though reckoned as a distinct Mystery , as indeed it is , is in a manner a necessary appendage and complement of it ; according to the 48. Canon of the Council of Laodicea , which orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the baptized persons to be anointed with the heavenly Chrism . a Which Chrism , as Matthaeus Blastares explains it out of Zonaras and Balsamon , whose words for the most part he retains , being sanctified by Prayer and the invocation of the Holy Spirit , sanctifies the persons anointed with it , and makes them partakers of the heavenly Kingdom of Christ ; unless impenitence and impiety of life afterwards alienate and render them unworthy of it . Confirmation among the Greeks consists of this one single Rite ; and is therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnguent or Chrism , or joyntly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the unguent of Chrism , and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Seal or Obsignation . This being practised onely upon Infants newly baptized , and that without Imposition of hands , ( this material part of the Rite having been for several Ages neglected by the Greeks , ) and not reiterated and repeated when they are adult and grown up , some Zelots of the Roman Communion , ( making no distinction between the mysticall Rites of the Christian Religion , neither making allowances for different customs and usages , which seldom keep at the same stay , but alter and vary in the whole , or in part at least , ) as if every punctilio and circumstance in the Ceremonial part were essential , hereupon have objected the want of it to the Greeks , and maintain with great zeal and fury , that they have no such thing as Confirmation among them . These differences have been carried on with great animosities on both sides , and have helped to make the Schism irreconcileable ; the Greeks , upon the reproaches made them by the Latines , that the Chrismation used by their Priests is unlawfull , and a meer usurpation of Episcopal right and power , growing more and more obstinate : as may be seen from the Encyclicall Epistle of the Patriarch Photius , who does as sharply reflect upon the Roman practice , fomenting and keeping up the controversy , which had been started long before with great heat . For that he was not the first , who by his wit and power introduced the present custom among his Greeks , as some have imagined , I could demonstrate by undeniable testimonies , if it were agreeable and proper to mix controversies in this present Compendium and Narrative . This Anointing and Obsignation is made upon the forehead , eyes , nostrills , mouth , ears , breast , hands and feet , the Priest repeating these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Seal of the gift of the Holy Spirit . Amen . Which form they derive from the Assessors of the Council of Constantinople held in Trullo , and thus explain : a as if the Priest had said at large , With the anointing of this holy Ointment thou art sealed and confirmed in the graces of the Holy Spirit , which thou receivest for confirmation of thee in the Christian Faith. The reason of which form is assigned in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Confession . a As the Holy Spirit formerly descended upon the Apostles in the shape of fire , and poured upon them his Gifts : in like manner , when the Presbyter anoints the baptized person with holy Oyl , the Gifts of the Holy Spirit are poured out upon him from above . And to this they apply the words of S. Paul , 2 Cor. 1. 21 , 22. Now he which establisheth us with you in Christ , and hath anointed us , in God , who hath also sealed us , and given the earnest of the Spirit in our hearts . But as for the anointing part , they quote no higher authority then the writings which bear the name of Dionysius Areopagita . Though this Oyl be used by Presbyters in the performance of this Rite , yet it is onely blest and sanctified and made fit for use by the Patriarch or Bishops ; as is expresly asserted by Gabriel Philadelphiensis , and in a the Catecheticall Confession , and b in the Bethleemitick Synod . This is done on Thursday in the Holy week . They are wonderfull curious in the composition of it , it being made up of Storax , Balsam , Cassia , Myrrh , and the decoction of twenty several Drugs , Seeds and Plants added to and mixed with Wine and Oyl : a Catalogue of all which Ingredients you may find in the Euchologion . This is afterward distributed and put into round bottles or vialls , either glass or glazed over , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Alabasters , in allusion to the Alabaster box of ointment , which S. Mary Magdalen brake and poured upon our Saviour's head . When they deny the reiteration of this Rite , it is with an exception of one particular case : c for when Hereticks or Apostates , sensible of their errours and impieties , are re-admitted , after just proofs of a hearty and sincere repentance , into the bosome of the Church , they are confirmed again , after the same manner as when they were first Christned , by the grace of the Holy Spirit , in the holy Faith , which they now profess . And herein they follow the 7. Canon of the Council above-mentioned . But this is scarce ever practised of late , it being death for a Renegado to renounce Turcism , and embrace Christianity . Before I mention the Rites and Ceremonies used at the celebration of the holy and august Sacrament of the Body and Bloud of our Lord , it will be necessary to premise somewhat concerning their Liturgick Books . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though in the general it is used of Prayer , or any part or office of the sacred ministery of Religion , is restrained to this great and tremendous Mystery , called sometime , for distinction-sake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the holy , sacred and divine Liturgy or Ministration : and the Priest , from this principal and eminent prerogative of his Function , being set apart to offer up this commemorative Sacrifice , is peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liturgist , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Minister of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the most solemn Rites of the Christian Worship . These Liturgick Books or Offices are onely three : 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 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 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 , 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 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 , 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 ; 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 , 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 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 . Which being pierced in several places , 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 , 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 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 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 , making the Oblation , are blessed soon after d by this solemn Prayer , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O God , our God , who hast sent our Lord and God , Jesus Christ , our Saviour and Redeemer , ( who does bless us and 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 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 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 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 : after which he , advancing towards the Altar of Prothesis , takes off the Chalice , which he holds in his hand covered , and is attended by the Deacon carrying the Patin , in which is the holy Bread , that is to be consecrated , upon his head , and that covered too with a piece of silk , that it may not be seen ; and by the other 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 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 , 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 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 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 , and no person of what quality soever suffered to be present , but such as belong to and attend upon the holy service . After the recital of several Prayers and Antiphons , and the Constantinopolitan Creed , ( the same with that which is commonly , through a mistake , called the Nicene Creed , unless in the Article of the procession of the Holy Spirit from the Son , which is inserted by the Latine Church , ) the Priest proceeds to the consecration of the Elements , ( the Deacon having fanned with a little Fan , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) saying softly to himself , ( after the Quire has sung the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant Song , Holy , holy , holy Lord God of Sabaoth , Heaven and Earth are full of thy glory : Hosanna in the highest ; Blessed is he that cometh in the name of the Lord ; Hosanna in the highest . ) With these blessed Powers , O mercifull Lord , we cry aloud and say , Thou art holy , altogether holy , and great is thy glory ; so is thy onely-begotten Son , and thy Spirit . Thou art holy , altogether holy , and great is thy glory ; who so lovest the world , that thou gavest thy onely-begotten Son , that whosoever believes in him should not perish , but have everlasting life ; who , when He had come and fulfilled the Dispensation which He undertook for us , in the night in which He was betrayed , or rather in which He delivered up himself for the life of the World , took Bread into his holy , pure and spotless hands ; and when He had given thanks , and blessed it , and sanctified it , and brake it , He gave it to his holy Disciples and Apostles , saying , ( here he inclines his head , and , laying his hand upon the Bread , says with a loud voice ) Take , eat , this is my Body which is broken for you for the remission of sins : likewise also after supper , He took the Cup , ( which taking up in his hand he says aloud ) Drink you all of this ; this is my Bloud of the New Testament , which is shed for you and for many for the remission of sins . Afterwards he says secretly , Mindfull therefore of thy saving command , and of all things done for us , of thy Cross , Resurrection the third day , Ascension into Heaven , Session at the right hand of God , and of thy second and glorious Coming again , ( then with a loud voice ) we offer to thee thine of thine own , in all things and through all things — the Quire singing , We praise thee , we bless thee , we give thanks to thee , O Lord , and we make our supplications to thee , O God. Then the Priest prays again , We also offer to thee this rational and unbloudy worship and service ; and we beseech thee , and pray thee , and make our supplications to thee , send forth thy Holy Spirit upon us , and upon these Gifts that lie before us . After some Adorations and short private Prayers , ( as , 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 : 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 , 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 , We offer also this rational service for the whole world , for the holy Catholick and Apostolick Church , for all Christian Princes , their Courts and Armies , that God would grant them a peaceable reign , that we may live a peaceable and quiet life in all godliness and honesty , &c. Several other Prayers and Responses follow , together with the Lord's Prayer . The Priest comes to the middle door of the Chancell , and elevates the Bread , which he afterwards breaks and divides into four parts , and lays them down in the figure of a Cross : one of which he puts into the Chalice , 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 , 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 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 ; which is the express doctrine and constant practice of the Greek Church : which they ground on the words of our B. Saviour , S. John chap. 6. v. 53. Verily , verily I say unto you , Except you ( that is , all of you , for no particular order of men being mentioned , they understand this declaration universally ) eat the flesh of the Son of man , and drink his bloud , you have no life in you ; and on the example of the Apostles ; and on the history of the Institution , explained by S. Paul in his first Epistle to the Corinthians , 11. Chapter . It is an usual custom with them , and certainly in it self highly commendable , and which argues a great sense of the dignity of these Holy Mysteries , that before they receive the Sacrament , they ask Forgiveness one of another . The Deacon begs it of the consecrating Priest , who always takes care to be reconciled to any one who has a matter against him , before he approaches the Altar . The Priests , who assist , turn their heads to the right hand and to the left , signifying by this gesture their desire of Forgiveness , if they have offended any there present . And the people , who communicate , every one for himself , says aloud , in the hearing of all , before the act of receiving , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Forgive , O Christians : which the rest with one voice answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God forgive you . When the Communion is over , the Priest distributes promiscuously to such as are present the blessed Bread unconsecrated . ( For onely the upper part of the Loaf , circumscribed within the Seal , hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used for the Sacrament . ) This is called by several names ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine bread ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its being sanctified and blessed ; and most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being given in stead of the consecrated holy Gifts or Elements to those who do not communicate : to which the people ascribe great efficacy and virtue ; and which they oftentimes carry home , and bestow upon their sick Friends , thinking it as effectual , if not more effectual then any Physick . The sacred Solemnity is soon after concluded , the Priest dismissing the people with a Blessing . Thus much in the general . I shall now proceed to mention several things relating to this Argument , which if I had inserted in the precedent Paragraphs , might have interrupted the series and order of this most solemn Administration , which now lies close , as to all the material parts of it , and falls under one easy view . As to the moment of Consecration , in which the Symbols become and are made the Body and Bloud of Christ , 't is certain that the Greeks , herein following the authority of several ancient Writers of their Church , do not hold this Divine Mystery to be perfected and consummated by or after the pronunciation of those words , Take , eat , this is my Body ; the Change , what-ever it be , not being made , according to S. John Damascen , but by the descent and illapse of the Holy Spirit upon the Gifts or Elements placed upon the Altar . Therefore in order to the completion of this Sacrament , they adde Benediction and Prayers , in which they do explicitely implore the Divine grace of the Holy Spirit of God : the Priest , after he has recited the words of our B. Saviour in the Institution , invoking God in these words , Send thy Holy Spirit upon us , and upon these holy Gifts lying before us ; and after a little pause , having three times made the sign of the Cross , adding , ( which I purposely repeat ) Make this Bread the precious Body of thy Christ , and that which is in this Cup the precious Bloud of thy Christ ; then with his hand lift up , and held over them , changing them by the Holy Spirit . These are the formall words of the Liturgies of S. Chrysostome and S. Basil now in use . It is of no great moment what some object , that the last words of all , changing them by thy Holy Spirit , are omitted in several ancient Manuscript Exemplars ; for the same thing , that is , that the Elements become sacramental by the intervention and descent of the Holy Spirit , is said expresly in the short prayers which precede , which are confessedly ancient , and free from any interpolation . Thus in their a Confession of Faith , 't is positively asserted , that the Change is made by the operation of the Holy Spirit of God , whom the Priest invokes at that time , consummating this Mystery , and praying , Send thy Holy Spirit upon us and , &c. For after these words there presently follows a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of this change I am next to speak . 'T is most certain , that the doctrine of Transubstantiation , by virtue of which , according to the fancies of the Romanists , the natural substance of the Elements is supposed to be annihilated and wholly destroyed , the Species or Accidents onely remaining , was not admitted in the Greek Church till of late years : there being nothing in their Liturgies tending that way ; onely that a Change is made , and that the Elements after consecration become the Body and Bloud of Christ : ( which no Christian of what Communion soever does doubt of in the least . ) And this they thought fit to express by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without determining the manner of the Presence of Christ in the Sacrament . For that these words do not infer such a substantial Change , that is , that the Elements notwithstanding their Consecration retain their essence and nature , though they are , as they are justly said to be , the Body and Bloud of Christ , is clear , not onely because at the same time they are acknowledged , in the Liturgy of S. Basil , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , antitypes and representations of his holy Body and Bloud ; but because the person baptized is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to be changed ; and so of a the Water : which cannot be understood of a natural change : and in the Office of Baptism , they pray , that the water may be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the power and operation and access of the Holy Spirit . ( And so the like they say of the (b) Oyl used at that time . ) Which very manner and form of words being used of the Elements of Bread and Wine , that they are sanctified and consecrated , and become the Body and Bloud of our Saviour by the power and operation and descent of the Holy Spirit upon them , can no more infer a substantial change in the one then in the other . There is no mention made of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Liturgy , Creed , or Prayer , the word being wholly new , and altogether unknown till the latter end of the last Century , when it was first used ( as I hope I may pardonably conjecture ) by Gabriel Archbishop of Philadelphia , in his Treatise of the Seven mysteries ; who , though otherwise a zealous defender of the Rites of the Greek Church , yet living at Venice , and not unacquainted with the niceties and subtilties of the Latine School-men , might easily be wrought upon to bring in this new word , in a way of compliance with the Doctrine of Rome ; of which Jeremias Patriarch of Constantinople , who made him Archbishop , seems to be utterly ignorant . For he , far more agreeably to the rules of modesty and truth , in his Declaration of the Faith of the Greek Church in the matter of the Sacrament , in his Answer to the German Divines , says onely thus much , that 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 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 into his true Bloud : the Species , which appear , onely remain , and this according to the Divine dispensation . But if we reflect upon the state and condition of the Greek Church at that time , and consider by what arts and by whose assistence Cyrillus Lucaris was first deposed by the Turks , and afterwards strangled , and his ingratefull Successour advanced into his throne , it will cease to be a matter of wonder to us , that this man ( who had studied Philosophy in his younger days under the Jesuits at Galata , and was wholly governed by them ; whose end too was as dismall as his Predecessour's , he being banisht to Tunis , and there by order of the Port strangled ) and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Latinizing Bishops should renounce the Faith of their Ancestours , and determine thus boldly . And how they have been wrought upon since , in the Synodus Bethleemitica , to come up more fully to this and several other Tenents of the Roman Church , shall appear hereafter . The Romanists are now aware , that there is no hope and likelihood of reconciling Greece by blustring and force ; and therefore they betake themselves to closer arts and methods of subtlety : the Greeks bred up in the College of that Nation at Rome , especially after they have finished a course of study , being sent into Turkie , upon a design of working an Union , and of reducing their Countrymen from the scandal and guilt of Schism and Heresy ; who are permitted to dissemble their Communion , and oftentimes are advanced to great Dignities in the Church ; to whom , being men of great eloquence , and wit , and learning , and policy , I believe these Alterations are chiefly to be ascribed . In the mean time , let the Zelots of the Roman Church triumph , that the present Greeks declare absolutely for them : we need not envy them a victory , which they have gained by such base and treacherous Arts , not to say Bribery . But however , this is one great argument , that the opinion of Transubstantiation is wholly new among them , that they have not much studied the point , but heedlesly take it upon trust with an implicite faith . For when their Bishops and Priests are urged with the horrid and monstrous consequences of it , fully made out from Scripture and Philosophy , they stand amazed , and return no other answer but this , that it is a great Mystery , and not to be disputed . 'T is certainly a great , an holy , a venerable Mystery , this we most readily and heartily acknowledge ; but how much better had they consulted the honour of the Christian Religion , and the peace of the Church , had they not proceeded so boldly and blindly to such a peremptory definition ? The Greeks use Leavened bread in the Sacrament : which practice of their Church they defend with great fierceness , as if our B. Saviour had clearly and in express terms forbad the use of Azymes . For so they interpret the words of the Institution , that Christ said of Bread , not of Azyme , that it was his Body : as if there could be no Bread truly and properly so called without a mixture of Leaven in it . But that which they most rely upon is , an imagination , that our Saviour , in the celebration of the Passeover , anticipated the usual time of the Festival , and kept it a day before , ( which they think may be proved from S. John 18. chap. v. 28. and chap. 19. 14. ) that is , Lunâ decimâ tertiâ , or the thirteenth day of Nisan at the evening , and consequently , that he used leavened bread . And some of the 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 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 ; 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 , 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 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 , 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 , where formerly were Churches , or near a holy Fountain . A Table there placed 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 . 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 , that the Priest begin the service of Consecration till after morning : the usual time being about the third hour of the day ; which is not without a design : the Priest using this short form of Prayer , O Lord , who sentest thy most Holy Spirit upon the Apostles at the third hour , O 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 , 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 , 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 't is oftentimes to be admired , with what great courage and obstinacy they doe as it were violence to themselves , and get the mastery over their natural passions and inclinations . When they receive the Sacrament , 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 , before 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 , 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 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 , 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 , 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 , 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 ; 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 , 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 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 , 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 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 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 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 , 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 , 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 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 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 , which are placed in the Patin with the Holy Bread , become 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 , upon great Festivals , there is usually an entertainment for the people then present in the Church , which is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the oblation of the Colyba , that is , a heap of boiled Wheat and Pulse , Raisins , Nuts , Almonds , and the like . For the Priest , having a Charger full of this confused mass , goes about the Church , and distributes more or less of it to the men , women , and children , that are in his way ; which they receive very readily and gratefully , kissing either his hand or vest . a By this Ceremony they pretend to b make out their belief of the general Resurrection of the dead at the last day , of which they suppose this to be a symbol ; deriving the occasion of it from the words of our B. Saviour , S. John 12. 24. Verily , verily I say unto you , Except a corn of wheat fall into the ground , and die , it abideth alone ; but if it dies , it bringeth forth much fruit : and of S. Paul , 1 Cor. 15. 36 , 37 , 38. Thou fool , that which thou sowest is not 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 't is certain that these things are offered in honour of particular Saints upon their Festival-days , and a in remembrance and behalf of the dead : and accordingly they carry them to the graves of their deceased Friends . During the solemn time of Lent , set apart for the severe exercises of Penance , there is no consecration of the Sacrament , except on Saturdays , Sundays , and the Feast of the Annunciation . For which cause the other days are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But lest by this intermission there should seem to be a neglect of our B. Saviour's Institution , which it concerns the Christian Church to observe every day , to implore God's mercy by the oblation and merit of this unbloudy Sacrifice ; there is this provision made for it , yet so as that the severities of the Lenten Fast shall be preserved ; that there shall be onely celebrated in the intermediate space 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Missa Praesanctificatorum . Thus at this day , according to the ancient custom , about three a clock in the afternoon , when the Fast is ended , about the time of Vespers , ( though sometime , the old severe discipline being somewhat relaxed as to this circumstance , they doe it sooner , ) the Priest does receive and exhibit the Elements , which were before consecrated : so that this Solemnity is nothing but an image and repeated celebration of the former Consecration , except that there are peculiar Prayers allotted for this service , which are to be found in the Office. Of the Sacrament of the Eucharist hitherto . Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ecclesiastick or sacred Order , the Greeks comprehend the inferiour as well as superiour Ministers , which any way soever may belong to the Church . In the whole they reckon up seven , which are , a The Sexton , whose office is to light the Lamps , keep the Church clean , and doe any such like mean work . b The Reader , who reads the Lessons out of the Gospels or Epistles to the people ; though sometimes this is performed by a Deacon at the Desk . c The Quire-man , whose office is to sing the Prayers and Hymns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Praecentor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Canonarcha . I have observed a little Boy sometimes passing from one side of the Quire to the other , and repeating several versicles , which they chant after their poor way . For their vocal Musick is very rude and harsh , without any art or gracefulness . a The Sub-deacon , who takes care of the Utensils of the Altar , and of the several Vestments used by the Priest and Deacon in the time of their officiating . He remains in the Sacrarium during the Service , which is cumbered and perplexed with so many Ceremonies , that his being there to assist is almost necessary . Of the three superiour Orders , Deacons , Priests , and Bishops , I have discoursed already . I will onely observe , that the office of a Priest , according to the 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 , c that the person ordained have no lameness or other defect in his body , whereby he may be made less fit and capable to doe the duty belonging to his Order and Office. And this is always done by Imposition of the hand of the Bishop , according to the Canonicall practice , and as the particular condition and order of the persons ordained shall require . This is so essential a part of the Rite , that with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used , and serve to express the same thing . The doctrine of Confession and Penance conduces very much to preserve the esteem and dignity of the Priesthood , notwithstanding the great want of secular advantages among the Greeks , who are very sensible of the great quiet and satisfaction they find within them from their Ghostly Fathers Counsels and Absolutions . In order to which a they make oral Confession necessary : not a nice and scrupulous Confession of every sin , with every particularity and circumstance of it ; but a general and free disburthening of the Conscience , as the Penitent , who knows his own case best , shall think fit in prudence to make , in order to his recovery and confirmation . They 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 and satisfaction . But here I could wish I had not reason to complain of the avarice and jugglings of the Priests , who commute these Penances with Pecuniary mulcts ; which yet perchance are as grievous to the poor people , as the severest austerities of Fasting . After the Penance inflicted is performed , or some way or other satisfied , the Priest absolves the Penitent after this manner ; 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 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 ; 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 the Latines , whom they love to imitate in most things . This authority of the Church in inflicting and relaxing Censures is generally esteemed sacred , 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 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 Church-yards , 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 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 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 night-time , for fear of meeting this Hobgoblin , but hasten home before Sun-set . The Turks seem to be infected with the like Superstition ; for they will scar●e venture to Sea till after the waters are blest by the Christians , that is , till after the Twelfth day , the Festival of the Baptism of our Saviour , when that Ceremony is performed ; 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 , 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 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 performed 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 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 , following the rigour of the ancient times . But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or third Marriages , they look upon them as forbidden by the Canons of the Church , and arraign such persons as guilty of Incontinence ; and severely condemn the fourth as altogether unlawfull and sinfull : making no allowances for temper , or accidentall deaths . This variety or change of Wives they most invidiously call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Polygamy , contrary to the primary signification of the word : against which they so fiercely declaim , as a thing hatefull to God , ( to whose providence in taking away their first or second Wife by death , they say , every one should submit , and curb his natural desires and inclinations , ) and as unworthy of men governed by reason . In this sense I find the word used by Photius , 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 , the Bridegroom and Bride receive the Holy Sacrament . He must be always above fourteen years of age , and she above thirteen : and the consent of their Parents , Guardians or Tutors , is esteemed so necessary , that without it is accounted unlawfull , and no other then Fornication . Among other impediments of Marriage they reckon 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 ; for Divorces are easily and frequently obtained and granted upon several light and frivolous accounts , besides that of Adultery ; as if it were left wholly to the idle and extravagant fancy of every lustfull and discontented person , who is weary of his Wife , to retain her , or divorce himself from her , as he pleases . This evil seems past all remedy ; there being no other way left at present to satisfy a people , who are so prone to revenge where they have conceived a grudge , or to make new love after a dislike of the former match , then by this most unjust and horriblyabused indulgence . It is the proper work of the Priest , who has a power to make and consecrate the Holy Oyl , to anoint dying persons with it ; 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 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 they give the sick person the Holy Sacrament , as the last Viaticum . The Houses of the sick persons are also anointed with the same Oyl , the figure of a Cross being made with it upon the walls and posts : at which Ceremony the Priest sings the 91. Psalm , He that dwelleth in the secret place of the Most high , shall abide under the shadow of the Almighty , &c. This Oyl is not onely used upon persons lying in extremis : for the people , believing that there is great virtue in it to heal the Distempers of the Body , in case of any Sickness or Indisposition , that does not bring in danger of Death , use it almost in the nature of a remedy or medicine ; and think themselves also by it better enabled to resist the Assaults and Temptations of the great Enemy of their Souls , the Devil . But of the Seven Mysteries of the Greek Church hitherto . In the midst of the sad Pressures which daily afflict the poor Greeks , and the continual Scoffs and Blasphemies of the Turks , ( who , being stupid and dull , are guided wholly in their judgments of things by a gross fancy , and reject with a brutish kind of pride and scorn whatever is raised , though never so little , above the reach of Sense , ) it is no slight argument of the truth of the great Articles of the Christian Religion , against the subtle contrivances of a party of men in Christendome , ( who , under a pretence of sober reason , undermine the foundations of it , ) that the Christians of the East do still retain , with all imaginable constancy , and firmness of assent , the entire profession of the Mysteries of Faith , as they were believed and acknowledged in the first Ages . They retain exactly the Catholick Doctrine concerning the most Holy and undivided Trinity , and the Incarnation of the eternal Son of God , according to the Constantinopolitan Creed , which they onely retain in their Liturgies and Catechisms , this being but an Exposition of the Apostles Creed more at large ; which is the true reason , why the Apostolicall form came anciently to be omitted among them . As to that of S. Athanasius , they are wholly strangers to it . They are content with the profession of Faith as it is laid down there , without troubling themselves with curious and nice distinctions , which oftentimes , in stead of explaining , confound and obscure the Mystery . Yet with a becoming zeal they condemn the madness and impiety of Arius , Nestorius , Paulus Samosatenus , and the other Haeresiarchs : whose Opinions if any one be known to favour in the least , they presently excommunicate him ; and do not restore him to the Communion of the Church , till he has renounced his Heresy with tears , and given other ample satisfaction . Indeed , as to the manner of the subsistence of the Holy Spirit , the Greeks vary from the Latines , and from the Churches of the Reformation ; and by what we may judge , from the reluctancy and unwillingness of the Bishops , after all attempts of Reconciliation , the difference herein is like to be perpetual . They object , with a great deal of bitter passion , that the Bishops of the Roman Church have not dealt honestly in this matter ; for that , without consulting them , and without regard to the Canon of the Council of Ephesus , which forbad such Additions under the penalty of an Anathema , they have inserted the words Filióque into the Constantinopolitan Creed . For the justification and proof of this Charge , they appeal to the Writings of the ancient Fathers , to Acts of Councils , to Ecclesiasticall History , to the faith of the best and most authentick Manuscript Copies , nay to Rome it self , 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 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 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 , both ancient and modern , is briefly summ'd up by Cyrillus ; The Greek Church does therefore deny the procession of the Spirit from the Son , quòd veretur , nè dicendo à Filio ut à Patre , duo asserat in Divinis principia existentiae Spiritûs Sancti , quod esset impiissimum , fearing lest they should assert and introduce two distinct Principles of the existence of the Spirit of God in the Deity , which they look upon as an horrid impiety . But to prevent all unjust suspicions , as if they entertain'd any evil or heterodox Opinions about the Third Person of the glorious Trinity , they declare fully against the Heresy of Macedonius and the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and most readily acknowledge the Holy Spirit to be of the same substance with the Father and the Son , to be God from eternity proceeding from the essence and nature of the Father , without beginning , and to be equally adored . Likewise they acknowledge , that He is the Spirit of the Son , and 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 , that the Greeks are most unjustly accused by some of the Roman Church in the height of their intemperate zeal , as deserters of the Catholick Faith , and as guilty of Heresy in a necessary Article of Faith ; for that the difference herein is rather verbal then real , and lies not so much in the substance of the Article , as in the way and manner of expressing themselves . To justify this their imputation , they with an equal rashness are not afraid to assert , and that as boldly as if they had been admitted into the Secrets of God , that the Holy Spirit has sufficiently shewed his anger from Heaven against this supposed grievous and fundamentall Errour , because Constantinople , the chief Seat of the Grecian Empire and Religion , was taken by the Turks on a Whitsun-Tuesday , in the year 1453. But 't is ill arguing from such an accidental circumstance ; and they may as justly conclude , that the people of Rhodes , and particularly the Knights of Jerusalem , were guilty of some grievous Errour concerning our Blessed Saviour , because the chief City of that Island , which they had so bravely defended , was at last lost upon a Christmas-day . As to the state of the vitâ functi , they know not well what to determine : for taking for granted , that the Souls of the Righteous are not in Heaven , where they shall be after the Resurrection of the body , they know not where to fix them . But whereever that place is , which sometimes they call Paradise , from the words of our Saviour to the Thief upon the Cross , S. Luke 23. 43. sometimes Abraham's bosome , from S. Luke 16. 22. sometimes the hand of God , from that of Ecclesiasticus , The Souls of the Just are in the hand of God ; it is certainly distinct , according to them , from the presence of God. For thus they pray in their Liturgy ; 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 , 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 , 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 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 , 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 , Demetrius , Theodorus , and all other holy Martyrs , S. Antony , Euthymius , Saba , Onuphrius , Arsenius , Athanasius of Mount Athos and all holy Monks , the holy Physicians Cosmus and Damianus , Cyrus and John , Pantaleon and Hermolaus , Sampson and Diomedes , Thallaleus and Trypho , and the rest , S. Joachim and Anna , the Saint of the day , and all Saints ; and for his particular Archbishop and all the Clergy , and for the Founders of the Church or Monastery , for the living and dead , where he mentions their names , and for all who sleep in hope of the Resurrection to everlasting life , to whom , O mercifull God , give pardon . These are placed in the Patin , and are carried to the Altar of Consecration , and by reason of their vicinity to the Bread that is to be consecrated , and is afterward actually consecrated , partake of that blessing and sanctification . 'T is manifest that this practice of the Greeks differs vastly from the ancient Rite of the Christians of the Second and Third Centuries , which they would seem to imitate . For they imagining that the Souls of deceased persons were not admitted into the Divine Presence , but did exspectare in candida diem Judicii , as Tertullian speaks , their surviving friends and relations , fearing lest their present condition might require it , at least to shew their love and care of them , brought their Oblations : but this was done onely once a year , laborantibus animabus refrigerium quoddam adpostulantes ; but they were not particular and distinct , but for all together ; nor were they esteemed by them in the nature of satisfactory or expiatory Oblations , but onely to shew the honour they bare to the memory of the holy Apostles and Martyrs in this solemn kind of pomp , and at the celebration of the Holy Sacrament , at which time they onely prayed to God , that He would be pleased to remember them . And certainly no more can well be understood by the Commemoration , which follows just after the Consecration of the Elements in their present Liturgies . The present Greeks too account it a great piece of Piety and Religion , to visit the Graves of their dead Friends upon a set day every year , and there perform several Funeral rites , and pray for their Souls : and after that the Priest has performed his Office , and the religious part of the Ceremony is over , they cover the Grave with their Napkins and Handkerchiefs , and make a festival entertainment , made up with part of the Colyba or boiled Wheat with 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 ; 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 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 , 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 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 , 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 , 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 , &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 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 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 , 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , 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 , 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 , 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 , 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 , except at the Procession , and at the time when the Gospell is read , and at the celebration of the Sacrament : then they all stand up uncovered , and shew a particular Reverence . Their Singing , 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 , 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 , 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 , but also from the Creation . They reckon from the Creation to our Saviour's Birth 5508 years , following the account of the Septuagint in their Chronology . Thus they write , that Constantinople was taken in the year 6961 , that is , of our Lord 1453. They acknowledge but a 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 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 nick-named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Decrees of this Council , not founded upon Scripture , but upon weak and uncertain Tradition , and without any ground of sound or judicious reasoning , were confuted soon after by a Council of Bishops of the West , held by the Authority of Charlemaine at Francford in Germany . There was a Council held at Constantinople under Basilius in the year 869. 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 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. 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 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 , 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , which our Church retains in her Communion-Service , which is said or sung after we have been made partakers of the holy Mysteries of Christ's blessed Body and Bloud , Glory be to God on high , and in earth peace , good will towards men ; We praise thee , we , &c. makes up a necessary part of their morning-devotion , upon Sundays and the other more solemn Festivals : and indeed , as it appears by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Office used every morning , on all other days , onely with this difference , that it is then barely read , and not sung ; which is their present practice , as I found particularly upon enquiry : as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in their solemn Prayers after supper , before they go to their rest . This is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the great Doxology , to distinguish it from the other , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the lesser , that is , the Gloria Patri ; which they repeat at the end of every Station of the Psalms , and at other times prescribed in the Liturgick and other Offices : this latter being a more contracted glorification of the Holy Trinity , which they thus express , somewhat different from the Latine form ; a Glory be to the Father , and to the Son , and to the Holy Ghost , both now and always and for ever , or to eternal ages . Amen . This greater Doxology , ( from the constant usage of it called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , Martyr , of blessed and glorious memory , by that great man Cyrillus Lucaris , Patriarch of Constantinople , who was also murthered , which he brought with him out of Aegypt , upon his leaving the Patriarchate of Alexandria , written in capital letters , and , as he guesses , in a paper placed by him in the beginning of the first Volume , giving an account of it , above thirteen hundred years since . This I conjecture to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Lucian in his Philopatris , in these words of Triephon to Critias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I understand thus , that the Christians of that time , whom the wicked Infidel sports with and abuses in that Dialogue , used to begin their Devotion with the Lord's Prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conclude it with this divine Hymn , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ode full of the appellations of God the Father and Christ . This I think to be no way unlikely , as judging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be distinct and different forms . But because it is possible , that it might be but one composition or Prayer , concluding with an Hymn , I am more inclined to believe , notwithstanding , that it ought to be meant of this , rather then of the Lord's Prayer ; and however , that it more then seems ( though the most learned Archbishop 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 , collected for the most part out of the Psalms , which is still retained by the Greeks in their Morning-service , and repeated after it , as a part of it . Every day will I bless Thee , and praise thy Name for ever . Vouchsafe , O Lord , to keep us this day without sin . Blessed art Thou , O Lord God of our Fathers , and blessed and praised be thy Name for ever . Amen . a Blessed art Thou , O Lord , O teach me thy Statutes . This Versicle is repeated thrice . O Lord , Thou hast been our refuge from one generation to another . I said , O Lord , be mercifull to me ; heal my soul , for I have sinned against Thee . Lord , I fly unto Thee ; teach me to doe thy will : for Thou art my God. For with Thee is the fountain of life , in thy light we shall see light . Extend thy mercy to such as know Thee . The following Hymn is always recited in that part of the Evening-service , just upon Sun-set , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Latines Lucernarium ; which I onely here put down for the antiquity of it : it not being my business to transcribe their Offices , which the learned and pious Reader may consult at large , to his great satisfaction and advantage . Pleasant brightness of the holy glory of the immortal , heavenly , holy , blessed Father , Jesu Christ , we having arrived to Sun-set , and seeing the evening light , praise the Father , Son , and Holy Spirit of God. Thou , O Son of God , giver of life , art worthy to be praised always with holy voices . Wherefore the world glorifies Thee . This seems to be the very form of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which S. Basil refers to in his Book de Spiritu Sancto ad Amphilochium , cap. 29. as having been established by the Fathers long before his time : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This form being accounted ancient by S. Basil , who lived in the fourth Century , it may not unfitly be referred to the first and early times of Christianity . In compliance with this supposition , the 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 , that there is a great deal of Superstition mixt 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 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 , 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 : 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 , 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 ; 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 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 , 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 , they lay their hand upon the Cross , and kiss it afterward , and put it to their forehead : hence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a term of horrible disgrace among them , is used for a perjured person , who treads as it were upon the Cross , and stamps it under his feet . Such an one the Italians call Sputa in croce , from another usual sign of contempt and defiance . No Service is performe either by Bishop , 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 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 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 . An Account of the state of the Greek Church under the Government of Cyrillus Lucaris , Patriarch of Constantinople , with a relation of his Sufferings and Death . CYrillus Lucaris was born in Candia , the chief City of the Island to which it has given its name : which , when the neighbouring places became a Prey to the Ottoman arms , for several years before and since , kept up and maintained a well-establisht peace and quiet under the mild Government of the Venetians . The Greeks there sensible of the great blessing and benefit of Liberty , and of the full exercise of their Religion , according to the Rites of their Church , without the least disturbance or 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 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 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 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 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 , 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 , 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 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 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 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 . 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 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 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 eye-witness , 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 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 , 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 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 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 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 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 , 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 , 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 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 ; 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 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 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 , 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 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 day-time , 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 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 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 , 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 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 , 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 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 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 Country-men , 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 . 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 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 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 't is as certain , that if he had studied any base or secular interest , or had had any regard to ease , and quiet , and a secure enjoying of his dignity , that if he had not been a man of great integrity above the temptation of 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 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 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 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 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 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 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 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 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 . 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 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 . 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 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 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 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 . 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 . APPENDIX . PRaeter ea , quae de hac vetustissima juxtà ac piissimâ Doxologiâ a superiùs annotavi , paucula haec subnectere visum est . Exstat Doxologia haec Graecè edita in fine Liturgiae S. Chrysostomi , ab Ambrosio Pelargo Niddano , ordinis Praedicatorum , Wormatiae , 4 o. an . 1541. quem Symeon Syracusanus ( uti ille loquitur ) Popponem Trevirorum Archiepiscopum è Terrâ Sanctâ , quam religionis fortè causâ inviserat , redeuntem comitatus , Treverim attulisse fertur . Codicem autem hunc mirae vetustatis esse depraedicat , & ante mille annos descriptum fuisse , & ante octingentos plus minus annos Treverim allatum . Pauculas variationes in margine apposui sub notâ Tr. Librum autem istum , rarissimum quidem & vix alibi reperiendum , ex ipsius Bibliothecâ quantivis pretii ceimeliis refertissimâ , utendum dedit vir consummatissimae eruditionis , & omni laude major , D. Thomas Marshallus S. Theologiae Professor , & Collegii Lincolniensis Oxon. Rector perquam dignissimus . Facilè quoque videbis formam istam , quae in Libro Constitutionum Apostolicarum paulò amplior occurrit , cum Codice Treverensi magis convenire , quàm cum nostro Alexandrino . Sed discrimen utriusque adeò leve & nullius momenti est , ut in caeteris mirifica consensio perplaceat , & invictissimum Catholicae veritatis argumentum contra nuperos Dogmatistas , qui sub purioris Theologiae titulo antiquam & Apostolicam de Sanctissimae Trinitatis & divinitatis D. nostri Jesu Christi mysterio fidem subdolè & impiè corruperunt , meritò debeat aestimari . Reperi quoque hunc divinissimum Hymnum ad finem duorum Psalteriorum Graecorum MSS. in Bibliothecâ Bodleianâ , quorum alter num . 15. in 8 o. inter Codices Baroccianos , scriptus erat ante quingentos & septuaginta plus minus annos , ut ex circulis Paschalibus post Praefationem S. Basilii , Theodoreti , & Cosmae Indico-pleustae illic descriptis abunde liquet . Horum enim primus incipit ab anno Creationis 6613. sive Christi 1105. ultimus verò desinit anno ejusdem Epochae 6648. sive Christi 1140. Circa hujus intervalli initia codicem descriptum fuisse hae tabulae ad computum Ecclesiasticum spectantes , quae futuris annis , uti solent Ephemerides & Calendaria , prospicere meritò censendae sint , liquidò testantur . Alter verò in 4 o. manu quidem recentiori & vix ante tria secula , uti ex characteribus conjectari fas est , exaratus . Denique S. Notkeri Psalterium MS. in Archivis Seldenianis pulcherrimè , additis notulis musicis , descriptum , monitu eruditissimi mei Amici , D. Edvardi Bernardi , S. T. B. & Saviliani Professoris Astronomiae , consului , quo praeter versionem Latino Sermone expressam , quam Ecclesia Anglicana juxta rituale in Ecclesiis Occidentalibus ferè ubivis locorum usu receptum , ad amussim sequitur , nisi quòd è Graeco paulò variatum sit , Graecè quoque , characteribus licèt Latinis exstat . Variantes Lectiones literâ N. notatas habebis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta exemplar Alexandrinum , sive , uti illic inscribitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hymnus Matutinus , è Psalterio S. Notkeri . Gloria in excelsis Deo , Et in Terra Pax , Hominibus bonae Voluntatis . Laudamus Te , Benedicimus Te , Adoramus Te , Glorificamus Te , Gratias agimus Tibi , Propter magnam gloriam Tuam , Domine Deus , Rex Coelestis , Deus Pater Omnipotens . Domine fili Vnigenite Jesu Christe , Domine Deus , Agnus Dei , Filius Patris , Qui tollis peccata mundi , Miserere nobis , Qui tollis peccata mundi , Suscipe deprecationem nostram ▪ Qui sedes ad dextram Patris , Miserere nobis , Quoniam Tu solus Sanctus , Tu solus Dominus , Tu solus altissimus , Jesu Christe , Cum Sancto Spiritu , In Gloriâ Dei Patris . Amen . Sequuntur in eodem venerandae Antiquitatis Codice hi Versiculi , è Psalmis maximâ ex parte collecti , tanquam Hymni pars , ●isdem uncialibus characteribus & planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descripti ; neque dubitandum videtur , quin simul ac eodem tempore olim recitarentur ; quod hodiè faciunt Graeci , uti ex Horologiis manifestissimum est : malè ergo Hymni Vespertini , à Viro eruditissimo , titulo insignitus est . Variantes lectiones hîc quoque annexas habes . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per singulos dies benedicam Te , Et laudabo nomen tuum in seculum , Et in seculum seculi . Dignare Domine die isto Sine peccato nos custodire . Benedictus es Domine Deus Patrum nostrorum , Et laudandum ac glorificandum est Nomen tuum in secula . Amen . Benedictus es , Domine , Doce me justificationes tuas . Benedictus es , Domine , Doce me justificationes tuas . Benedictus es , Domine , Doce me justificationes tuas . Domine , refugium Tufactus es nobis , In generatione & generatione . Ego dixi , Domine , miserere mei , Sana animam meam , quia peccavi in Te. Domine , ad Te confugi , Doce me facere voluntatem tuam ; Quia Deus meus es Tu. Quoniam apud Te est fons vitae ; In lumine tuo videbimus lumen . Praetende misericordiam tuam Scientibus Te. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Hymnum hunc exhibent codices impressi . Hymnus Vespertinus . Lumen hilare Sanctae gloriae , immortalis Patris , Coelestis , Sancti , Beati , Jesu Christe , quum ad solis occasum pervenerimus , lumen cernentes Vespertinum , Laudamus Patrem & Filium & Spiritum Sanctum Dei. Dignus es tempore quovis sanctis vocibus celebrari , Fili Dei , Vitae dator , quapropter Mundus Te glorificat . Viginti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Sectiones , a integro Psalmo comprehensae , hoc modo disponuntur . I. Continet Psalmos 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. II. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. III. 17 , 18 , 19 , 20 , 21 , 22 , 23. IV. 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. V. 32 , 33 , 34 , 35 , 36. VI. 37 , 38 , 39 , 40 , 41 , 42 , 43 , 44 , 45. VII . 46 , 47 , 48 , 49 , 50 , 51 , 52 , 53 , 54. VIII . 55 , 56 , 57 , 58 , 59 , 60 , 61 , 62 , 63. IX . 64 , 65 , 66 , 67 , 68 , 69. X. 70 , 71 , 72 , 73 , 74 , 75 , 76. XI . 77 , 78 , 79 , 80 , 81 , 82 , 83 , 84. XII . 85 , 86 , 87 , 88 , 89 , 90. XIII . 91 , 92 , 93 , 94 , 95 , 96 , 97 , 98 , 99 , 100. XIV . 101 , 102 , 103 , 104. XV. 105 , 106 , 107 , 108. XVI . 109 , 110 , 111 , 112 , 113 , 114 , 115 , 116 , 117. XVII . 118. XVIII . 119 , 120 , 121 , 122 , 123 , 124 , 125 , 126 , 127 , 128 , 129 , 130 , 131 , 132 , 133. XIX . 134 , 135 , 136 , 137 , 138 , 139 , 140 , 141 , 142. XX. 143 , 144 , 145 , 146 , 147 , 148 , 149 , 150. AN INDEX OF THE Chiefest matters contained in this Book . A. ABsolution . pag. 180 Abstinence from bloud and things strangled . 234 Accounts of time . 216 Adorations used by the Greeks . 213 One Altar onely in a Church anciently . 155 Alexandria . The Patriarch of it . 4 Anachorites . 107 Anointing of the sick . 193 Of others in health . 195 Anointing after Baptism . 117 Not repeated except in one particular case . 119 Antioch , the Patriarch of it . 5 Archbishops , who so called . 89 Armenians hated by the Greeks mortally . 48 Assumption of the B. Virgin. 26 , 46 〈◊〉 Athos . 97 B. Baptism . 109 The Greeks believe an absolute necessity of it . ibid. The manner of it . 111 Form of words . 112 , 113 Effect of it . 112 S. Basil's Liturgy . 124 Bishops , always Kaloirs . 79 Bishopricks subject to the Patriarchate of Constantinople . 85 No Bells , what used instead of them . 70 Bread blessed and distributed . 143 Sacramental Bread pure . 155 C. Catechumeni . 132 Church Censures , their good effect . 178 , 183 Chancell . 67 Charity of the Greeks upon Festival-days . pag. 29 Chrismation inseparable from Baptism . 115 Christianity the causes of its decay in the East . 17 Of its preservation . 18 S. Chrysostom's Liturgie . 123 Church . Their time of going to Church . 30 Churches mean. 51 Not to be repaired without leave . 52 The manner of their Fabrick . 62 In Constantinople . 53 And Galata . 55 Church of Santa Sophia . 57 Of the Holy Apostles . 59 Collection of Christian Children . 11 Colyba . 172 Commemorations of the Living and Dead . 91 , 128 , 139 , 207 Communicating of Children . 161 Communion in both kinds . 142 Confession to a Priest . 160 , 178 Confirmation . 115 Consecration of the Elements . 135 When made . 144 Constantinople . The Patriarch . 3 , 73 Expence . 75 Revenue . 76 , 79 His Assistents . 78 Retinue and Title , when they address to him . 79 Dissensions in the choice . 80 What places exempt from his jurisdiction . 73 Atitular Patriarch . 7 Constantinopolitan Creed . 136 , 196 Council of Florence . 7 , 220 Seven general Councils admitted by the Greeks . 217 The Eighth Council , which . 219 Crossing , the manner of it . 215 Cyprus . Archbishop of it , his privilege and jurisdiction . pag. 74 D. Days of the week how called . 39 Deacons . 93 Dead . Their opinion about the state of the Dead . 202 Divorces frequent . 192 Doxologie greater and lesser . 223 E. Easter . 31 Eastern Church what , and why so called . 1 Elevation of the Sacramentall Bread. 140 Eucharist celebrated upon Festival-days . 29 The manner of Consecration . 125 European Children prove the best Souldiers . 11 Exaltation of the Holy Cross . The Festival of it . 20 Excommunication , and the supposed effects of it . 184 F. Fasts . 34 Festivals , the happy effect and consequence of them . 18 , 19 Calendar . 20 Font. 65 , 110 Forgiveness , they ask it one of another before they communicate . 143 Good Friday , the severities used upon that day . 42 Gates of their Churches how called . 64 Godfather but one . pag. 112 Government Ecclesiasticall . 71 Graves visited . 207 Greek Church , the extent of it . 8 Greeks , how sadly opprest . 9 Their temper low and mean. 14 Orthodox in the great articles of Faith. S. Gregorie ' s Liturgie . 123 H. Head-mony paid by the Greeks . 10 Heraclea . The Archbishop of it crowns the Patriarch of Constantinople . 78 , 85 Hymn morning . 44 , 225 Evening . 228 Howlings of women at Funerals . 211 I. Jerusalem . The Patriarch of it . 5 Images , painted . 63 , 66 No Images engraven or embossed in the Churches . 211 Immersion threefold . 112 Imposition of hands . 177 S. John the Evangelist his death . 20 Islands not far from Constantinople . 101 Justiniana prima . The Archbishop of it , his privilege and jurisdiction . 73 K. Kaloirs . 93 L. Lenten-fast . 35 Lamps burning before the Altar . pag. 69 Lay-persons baptize in case of necessity . 109 Leavened bread in the Sacrament . 153 Life of the Saint read upon his Festival . 28 Liturgies several sorts . 121 Three onely in use . 123 M. Mahomet's Testament counterseit . 9 Marriages . 180 Metropolitans and Bishops under the Patriarch of Constantinople . 83 Monasteries exempt . 237 Vpon Mount Athos . 97 Monks . 93 Mysteries or Sacraments seven . 107 N. Nicene Fathers . 34 O. Oblation of bread and wine how blessed . 129 Offerings of the Greeks . 29 Vpon recovery from sickness . 216 For the dead . 209 Offices long and tedious . 27 Holy Orders . 93 , 176 Oyl onely made and blest by the Patriarch and Bishops . 118 The Composition of it . 119 P. Painting mean. 63 Palm Sunday . 39 Particles of bread . pag. 127 , 171 , 205 , 208 Old Paschal Cycle still made use of . 31 Passion-week . 39 Day . 42 Patriarchs four , their jurisdictions , limits and titles . 2 Particularly prayed for . 6 Inauguration . 70 Judges in Civil affairs . 77 Patriarchs of other Communions . 7 Patriarchal Church at Constantinople . 59 Penances . 178 Pictures admitted in their Churches and reverenced . 211 Pillar , to which our B. Saviour was tied , part of it remaining . 60 Pope not mentioned in the publick prayers of the Greeks . 6 Prayer to Saints . 231 Posture and behaviour in their Churches . 214 Priests . 90 , 177 Praesanctificatorum Liturgia . 123 , 125 , 175 Procession of the H. Spirit . 197 Processions used in their Churches . 130 , 133 Purgatory . Whether the Greeks believe Purgatory . 204 R. Readers . 93 , 176 Renegado's . 15 S. Sacraments or Mysteries seven . 107 Sacrament but once celebrated the same day on the same Altar . 155 Vp●● Holy-days . 156 Received four times a year . 157 And Fasting . 158 At what time of the day celebrat . 157 In Lent not till the afternoon . 158 Their posture at receiving . 159 Reserved for the uses of sick persons . 162 Sacristy . 69 Salutations at Easter . 32 Singing mean. 216 Slaves Christian . 16 Sub-deacons . 93 , 177 Sunday how called . 31 Sundays after Easter . 32 Before Easter . 36 Superstition of the Greeks . 231 Swearing upon a Cross . 236 T. Communion-Table . 68 Table called Prothesis . 68 Transubstantiation , a novel Doctrine . 146 Triangular piece of Bread in honour of the Virgin. 233 Turkish Empire how supplied . 16 V. Veneration of the unconsecrated Elements . 134 Vestments . 237 Vigils . 27 Of Good Friday . 42 Of other Festivals . 49 Vnion of Christ . Princes desired . 13 W. The ceremony of Washing the Feet of twelve persons . 40 War. The Holy War defended . 13 Water poured into the Chalice . 127 , 140 Waters when blest . 23 , 49 , 111 The same Water not used a second time in Baptism . 114 No Holy Water at their Church-doors . 216 Women Profest . 106 FINIS . A Catalogue of some Books Printed for , and to be sold by Richard Davis in Oxford . IN FOLIO . DR . Hammonds Works the 1. Vol. Containing a Collection of Discourses chiefly Practical , with the Life of the author , 1674. — His Paraphrase and Annotations on the New Testament , the fourth Edition , 1675. — On the Psalms . — His Sermons . Lucian's Dialogues , made English from the Original , by Jasper Mayn , D. D. Mereator's Atlas , Englished by W. Saltonstall . A Poem to the Duke of York on our late Sea-fight with the Dutch , by J. M. C. C. Oxon. Five New Plays . The Siege of Urbine . Selindra . Love & Friendship . Pandora . Imperiale a Tragedy . By Sir William Killigrew , Vice-Chamberlain to Her Majesty , 1666. An Elegy on the Death of the Duke of Glocester , by M. Lluellin Dr. in Physick . The History of the Pretended Saints , by Hen. Foulis the second Edition . 1674. The Works of Mr. William Pemble . Songs for 1. 2. and 3. Voyces to the Thorow-Bass with some short Symphonies . Collected out of some of the select Poems of the Incomparable Mr. Cowley and Others . And Camposed by H. Bowman Philo-Musicus . Engraved upon 85 Copper Plates . The 2d . Edition corrected and amended by the Author . 1679. A Letter of all the Lay. Nobility of England to the Pope , 1300. then denying his Suppremacy in things Temporal in the Kings Dominions , in Latin , with the same in English , and all the said Nobilities Names with their Coats of Armes ( being 104. ) Engraved on a large Copper Plate : to which is adjoyned a brief account of the Pope's Pretences to the Crown of England , and an Answer thereunto . With a Dedication of All to the present Nobility . Printed on two broad sheets of Royal Paper . 1679. Annalium Mundi Vniversal . Origines Rerum ( & progressus ) sacras juxta ac Seculares , ab Orbe condito tradentium , Lib. XIV . Authore Hug. Robinsono , olim Wintoniensi Archididascalo , postea Archidia●●o . Jussu Regio Recognovit , emaculavit , lacunosum explevit , multaque nocte adopertum in lucem edidit , THOMAS PEIRCE , S. T. P. Decanus Sarisburiensis . 1677. Jamblichi Chalcidensis de Mysteriis Aegyptor . Tho. Gale Anglus Graece nunc primum eddit , Latine vertit , & notas adjecit . ( 1678. ) è Theatro . Provinciale , ( seu Constitutiones Angliae ) &c. Auctore Guliel . Lyndwood , J. V. D. Cui adjiciuntur Constitutiones D. Othonis , & D. Othoboni , Cardinalium , Annotationibus Johannis de Athona . Huic editioni nunc primum accesserunt Constitutiones Provinciales antedictorum Archiepiscoporum , & aliorum sine Glossematis in ordinem digestae . Omnia ab innumeris , quibus undique scatebant , erroribus atque mendis purgata ac restituta . 1679. IN QUARTO . A Collection of severall Replies and Vindications of the Church of England , by H. Hammond , D. D. in 4. Vol. The hurt of Sedition , or the true Subject to the rebel , by Sir John Cheek , with a Preface of D. Langbane's . A Funerall Sermon on Phil. 1. 23. by John Millet . The Vaulting Master , or the Art of Vaulting illustrated with sixteen brass Figures , by W. Stoaks . Christ and his Church , or Christianity explained in 7. Evangelical and Ecclesiastical heads , by Edw. Hyde , D. D. sometime Fellow of Trinity College in Cambridge , & late Rector of Brightwell in Berks. Cheerfull Ayres or Ballads , for three Voices , by J. Wilson Dr. in Musick , late Professor of the same in the University of Oxford and one of the Gentlemen of His Majesties Chappel , in 3. Vol. Hosanna , a Thanksgiving Sermon on the Kings Return on Psal . 118. v. 22 , 23 , 24 , 25. by Jo. Martin . A Sheet of directions for Daily Examination of Sin , by Bishop Vsher . The Throne of David , or an Exposition on the second Book of Samuel by W. Guild . Howel's Vocal Forrest the First part . Davenant , Morton , Drury , &c. Good Counsel for Peace . Sicily and ●aples , or the Fatal Union . A Play. Some Considerations touching the Usefulness of Experimental natural Philosophy , propos'd in Familiar Discourses to a Friend , by way of Invitation to the study of it , by the Honorable Robert Boyle Esquire , The 2d . Edition . — Considerations of the Usefulness of Experimental Philosophy , the 2d . Vol. 1671. — The 2d . Vol. of his Experiments of Air , with many Figures engraved on 8 Brass Plates . Also his Treatise of the Atmospheres of consistent Bodies . 1669. Philosophical Transactions of the Royal Society . Numb . 6 , 7 , 8. 1666. Nehemiah , or the Excellent Governour : A Sermon Preached at Dublin , Aug. 69. before the Right Honourable Thomas Earl of Ossery then Lord Deputy of Ireland , by Jo. Parry , D. D. and Dean of the holy Trinity in Dublin , 1670. A Sermon Preached at a Visitation at Grantham in the Country and Diocess of Lincoln , 8 Octob. 1641. on Mat. 15. 9. by the Right Reverend Father in God , Robert Sanderson , late Lord Bishop of that Diocess , in Folio and Quarto . 1671. Two Patterns of Goodnesse and Charity ; one of Job in the midst of his Honour and Wealth , the other of the Widdow of Sarepta in the Extremity of her Poverty . In two Sermons by David Stokes , D. D. A censure upon certain passages contained in the History of the Royal Society , as being destructive to the Established Religion and Church of England , by Henry Stubbs , Physician in Warwick , the second Edition with additions , 1671. — His Replyes to Glanvil , More , &c. 1671. A Collection of Sermons upon several occasions by Tho. Pierce , D. D. Dean of Sarum . 1671. — His Correct Copy of some Notes concerning Gods Decrees . — His Decad of Caveats to the People of England , being a 2d . Vol. of Sermons ; to which is added an Appendix for Conviction of the Atheist , the Infidel , and the Setter up of Science to the prejudice of Religion . 1679. A Sermon Preached in Lent Assizes at Alesbury , Mar. 8. 1671. being Ash-wednesday , by A. Littleton , D. D. Chaplain in Ordinary to His Maj. The Attique antiquities in seven Books , the three first by Fra. Rous , the four last by Za. Bogan . The Eighth Edition . 1675. A Sermon of the Credibility of the Mysteries of the Christian Religion . With an Appendix to the same by Tho. Smith Fellow of St. Mary Magdalen College . Propositions concerning Optic-Glasses , with their naturall Reasons , drawn from Experiments . At the Theater , 1679. Of the Benefits of our Saviour Jesus Christ to Mankind . At the Thea. 1680. The Ends of Christian Religion justified in 10. Sermons , by R. Sharrock , L. L. D. 1673. Moxon of the Globes Celestial and Terrestrial , the 3d. Edition . 167● . Joan. Buridani Quaestiones in octo Libros Politicorum Aristotelis . Porta Mosis ; sive Dissertationes aliquot R. Mosis Maimonidis , nunc primum Arabicè prout ab ipso Authore conscripta sunt , & Latine editae , una cum Appendice Notarum Miscellan . Opera & studio E. Pocockii Ling. Hebr. & Arab. in Acad. Oxon. Professoris . Historia Dynastiarum Arabice . Auth. Gregorio Abul Pharagio . Edit . Int●rpret . & continuat . per E. Pocock , L. Hebr. & Arab. Profess . in Acad. Oxon. Idea Trigonometriae demonstratae . Item de Cometis , & inquisitio in Bulliadi Astronomiae Philolaicae Fundamenta , Authore Setho Ward . nunc Ep. Salis . Savili Oratio coram Eliz. Regina . Britannia Rediviva . Musarum Acad. Oxon. Epicedia Acad. Oxon. in obitum Hen. Ducis Glocestriensis . Epicedia Acad. Oxon. in obitum Mariae Principis Arausionensis . Academiae Oxoniensis Notitia . Edit . 2 da. 1675. Dissertationes quatuor , Quibus Episcopatus jura , &c. contra sententiam D. Blondel & Aliorum , Auth. H. Hammond , S. Theolog. D. Oxonium Poema per J. Vernon . ex Aede Christi . De anima Brutorum quae Hominis vitalis est , exercitationes duae . Authore Tho. Willis , M. D. & Professore Sedlaiano . 1673. Pharmaceutice rationalis sive diatriba de Medicamentoram operationibus in Corpore humano pars 1a . & 2a . vol. 2. Auth. T. Willis M. D. 1674. & 75. De Causis Remediisque Dissidiorum , quaeorbem Christianum hodie affligunt , exercitatio Theologica . Authore Tho. Smith S. T. B. & Col. B. Mar. Mag. Oxon. Socio . 1675. Examen Censurae : sive Responsio ad quasdam Animadversiones antehac ineditas , in Librum cui titulus Harmonia apostolica &c. per Geor. Bullum Anglicanae Eccl. Presbyterum . Accessit Apologia pro Harmonia ejusque Authore contra Declamationem Thomae Tullii , S. T. P. in libro nuper Typis evulgato , quem justificatio Paulina , &c. inscripsit , per eundem . 1676. Catalogus plerorumque omnium authorum ( tam antiquorum quam recentiorum ) qui de Re Heraldica Latinè , Gallicè , Italicè , Hispanicè , Germanicè , Anglicè scripserunt . Interspersis hic illic , qui claruerunt in Re Antiquaria , & jure civili , ea saltem parte quae HERALDRIAE facem accendit , &c. A Tho. Gore , Armig. 1680. IN OCTAVO . DR Hammond's Practical Catechism , with the reasonableness of Christian Religion . A View of the threats and punishments recorded in the Scriptures , Alphabetically composed , with some Observations upon several Texts , by Zachary Bogan of C. C. C. in Oxon. — The Mirth of a Christian Life , and the sorrows of a wicked Life , by the same Author . Fides Apostolica , or a Discourse asserting the received Authors and Authority of the Apostles Creed : together with the grounds and ends of Composing thereof by the Apostles , the sufficiency thereof for the Rule of Faith , &c. by George Ashwell , B. D. — Gestus Eucharisticus , a Discourse concerning the Gesture at the receiving of the Lords Supper . A Treatise of the preservation of the Eye-sight , by Dr. Baily . The Circles of Proportion , and the Horizontal Instrument , &c. Both invented , and their use written , by W. Oughtred Aetonensis . The natural Mans blindness , in 3. Sermons on Rom. 7. 7. by H. Hurst . Essays and Observations on the Humours of the Age , Discovered and Characterized , by W. Masters , A. M. late Fellow of Merton College . Ovid's Invective against Ibis , translated into English Verse , by J. Jones Schoolmaster in Hereford , 2 d. Edition . A plain and profitable Catechism , with a Sermon on Ex. 23. 2. by Mr. James Bacon , published by Dr. Henry Wilkinson . A Divine Theater , or a Stage for Christians , a Sermon at C. C. in Oxford by John Wall , D. D. Shepheard of Sincerity and Hypocrisie , with a Tract annexed , to prove that true Grace doth not lie so much in the Degree , as in the Nature of it . By a Reverend Divine . Downham , of Christian Liberty . Homer à la mode , a Mock Poem upon the first and second Books of Homer's Iliads , 2 d. Edition . Christian Liberty rightly stated and enlarged , in a brief Vindication of the Lawfulness of Eating things strangled , or Mea●s confected with Blood , by W. Roe . The Nullity of the Romish Faith , or a Blow at the Root of the Romish Church , being an Examination of their Fundamental Doctrine concerning the Churches Infallibility , by Matthew Pool , late Minister of the Gospel in London , 1671. the 4 th Edition . The Origine of Forms and Qualities ( according to the Corpuscular Philosophy ) Illustrated by Considerations and Experiments , by the Hon. Robert Boyle Esq Fellow of the Royal Society , 1671. the 2 d Ed. — Hydrostatical Paradoxes , made out by new Experiments ( for the most part Physical and easie ▪ ) 1666. Tracts about The Cosinical qualities of things . Cosmical Suspicions . The Temperature of the Subterraneal Regions . The Temperature of the Submatine Regions . The Bottom of the Sea. To which is Prefixt , an Introduction to the History of particular Qualities . 8 o 1. vol. — New Experiments of the Relation betwixt Flame and Air , and about Explosions , with an Hydrostatical Discourse in Answer to Dr. More . Of weighing water in Water , of the Levity of Bodies under Water . Of the Airs spring on Bodies under Water . Of the Differing Pressure of Heavy Solids & Fluids ( 1673. ) in one vol. — Tracts of the saltness of the Sea , Of a staticall Hygroscope and its Uses . Of the force of the Airs moisture . Of the Natural and Preter-natural state of Bodies . Of the positive Nature of Cold , &c. 1674. — The Sceptical Chymist , or Chymico-Physical Doubts and Paradoxes , touching the Experiments whereby Vulgar Spagirists endeavour to evince their Salt , Sulphur , and Mecury , to be the true Principles of Things . To which in this second Edition , are subjoined divers Experiments and Notes about the producibleness of Chymicall Principles . 1680. Whitby's Answer to sure footing , and Fiat Lux. A Funerall Sermon on 1 Cor. 7. v. 29 , 30 , 31. by Tho. Hawkins . Holland of taking the height of a Comet . — His Globe Notes . 1678. The City Match , and Amorous War , two Plays by Jas . Maine of C. C. Ox. The Devil of Mascon , or a true Relation of the chief thing an unclean Spirit did and said at Mascon in Burgundy , in the house of Mr. Fr. Precand , Minister of the Reformed Church there , Published in French by the said Minister , and made English by one that hath a particular knowledge of the Truth of this Story , the fifth Edition . 1679. The History of the Propagation and Improvement of Vegetables by the Concurrence of Art and Nature , &c. written according to Observations made from Experience and Practice , the second Edit . much Enlarged by 〈…〉 late Fellow of New Coll. 1672. Characters of a 〈◊〉 Heart and the Com●orts thereof , Collected out of the Word of God by Hen , Wilkinson . D. D. late Principal of Magd. Hail . 1674. An Explication of the Divine Goodness , in the Words of the most Renowned BOETIVS . Translated by a Lover of Truth and Virtue . 1674. Animadver●●ons upon Sir R. 〈◊〉 Chroni●le , and his Continuation , wherein are many Errors discover'd and some Truths advanc'd by T. Blunt , Esq 1●72 . A View of the Civil and Ecclesiastical Law : by Sir Tho. Ridley Knight , with the Notes of J. Gregory late of Chr. Ch. O●on . the 4th Edition . Experiments , Notes , &c. about the Origine of particular Qualities of Alkali and Acidum , &c. by the Hon. 〈…〉 Esq 1676. Notitia H●●●●ricorum 〈◊〉 , or Animadversio●s on the Antient and Famous Greek and Latin Historians , Englished with some Additions , by W. Davenant , of 〈…〉 Sermons Preached upon Several Occasions by 〈…〉 D. D. Prebend of Chr. Ch. 〈…〉 Decrees of Pope Inno●●nt the 11th . containing the suppression of an Office of the 〈◊〉 Conception of the most Holy Virgin ; And of a Multitude of Indulgences . According to the Copies at Rome : from the Printing-Pr●●s of the most Reverend Apostolick Chamber . Translated 〈◊〉 English out of the French Copy ; ( to which the Latin was 〈◊〉 as also here it is ) by the direction of an Eminent Person of Honour . 1●79 . A Guide to the Holy City , of Directions and 〈◊〉 to an Holy Life , by J● Reading B. D. Scripture vindicated from the Misapplicat●●n● of Mr. St. Marsha●l in his Sermon 〈…〉 . The Christian 〈…〉 by 〈…〉 D. D. A Sermon on the 2 〈…〉 with the Apostolical Institution of Episcopacy , by W. 〈…〉 Certain Sermons and Letters of Defence and Resolution to some of the late Controversies of our times , by Jas . Maine , D. D. Col. Henry Martin's Letters to his Lady of Delight , with her kind Returns , &c. published from the Original Papers , by Edm. Gayt●n . A short Introduction of Grammar generally to be used , Compiled and se● forth for the bringing up of all those that intend to attain to the knowledge of the Latin Tongue . To which are added usefull Observations , by way of Comment , out of Ancient and Learned Grammarians , the third Edition at the Theater , 〈◊〉 . 1679. De Confirmatione , sive Benedictione post Baptismum solenni , &c. 〈◊〉 H. Hammond . S. T. D. Ailmeri Musae Sacrae , seu Jonas , Jeremiae Threni & Da●i ▪ Gr●● reddit● carmine . Ad Grammaticem ordinariam supplementa 〈…〉 3. mul●is ●●ctior , à Guil. Phalerio . Contemplationes Metap●●sice 〈◊〉 Natura Rer●m & rects Rationis lumine deductae , Auth. G. Rit●ch● , Bohemo . Delphi Phoenicizantes per Edm. Dickinson , M. D. Coll. Mert. Socio . Artis L●gic●● Compend●●● à Roberto Sanderson , 〈◊〉 Epis . Lincoln . Edit . Nona . 1680. — Compendi●m 〈…〉 Exercitath Epistolica in Tho. Hobbii Phil●s●ph ; 〈◊〉 Auth. Seth. Ward . S ▪ T. D. — Astronomia Geometrica . V●i Methodu● proponitur qua primariorum Planetarum Astronomia sive ●iliptica Circularis possit Geometrice absolivi . Carmen Tograi Poetae Arabis 〈◊〉 , una cum 〈◊〉 Latina & Notis Praxin illius exhibentibus . Opera Ed. Po●okii L. Heb. & Arab. Profess●ris . Accessit 〈◊〉 de pros●dia Arabica , per Sam. Clericum . 1661. Juelli Apologia Eccl●siae Angl. Graec. L●t . 〈…〉 Lat. ex Oti● & Opera H. Edmunson . 166● . A●●●tii Stratagem●●um Satanae . A●a●i Phenomena 〈…〉 Scholiis Grae● . 〈…〉 Scholiis Grae● . 1672. 〈…〉 1679. Fa●stiri & Mar●●●●i Lib●ll Precum . — de Trinitate contra Arian● . 〈…〉 1678. Zosimi Historiae 〈◊〉 lib●isex . Gr. Lat. 〈…〉 Richardson de 〈…〉 1678. Ashwell de 〈…〉 Ethica , sive 〈…〉 S. T. D. 〈…〉 1680. Sharrock de Officiis 〈◊〉 de Moribus . — De Incontinentia . Anal●sis Libri Aristo●elis de S●phistic . Elenchis , Opera & 〈…〉 1664. HOMERUS EBPAIZO●N sive 〈…〉 Sacris quoad Normam Loquendi . Subnect . HESSIODUS 〈…〉 A●th . Zach. Eogan , è C. C. C. Oxon. Pu●riles Consabulatiunculae , Graeco-Latinae Ad calcem adjectius est I●d●● Graecus & Latinus in quibus omnia fere Gr. & Lat. 〈…〉 Occurrunt , compre●enduntur . Authore W. Jackson . Diaconi Epitome 〈…〉 . Gr. Lat. Scheibleri Compend . 〈…〉 167● . Alcinous de Doctr. Platon . Gr. 〈◊〉 1667. Nemesius de Natura Hominis Gr. Lat. 1671. Antiquitates 〈…〉 è 〈…〉 BONO JUVENTUTIS . Opera & 〈…〉 correctior . 1674. Epistolae Quatuor ▪ quarumduae 〈…〉 T●rcarum agun● . Duae Septem Asiae 〈…〉 continent . Auth. Tho. Smith , Coll. D. 〈…〉 1674. Bleau de Gl●●●s . 〈…〉 Edit . 〈◊〉 1675. C. 〈…〉 Opera Omnia . Notis 〈…〉 1676. De 〈…〉 J. Seobaldo 〈…〉 Com. Pal. 1676. 〈…〉 D. Nortono Knatchbull , 〈◊〉 & 〈◊〉 1677. 〈…〉 & Notis Idustrati . è 〈◊〉 1678. 〈…〉 IN DUODECIMO . A Christian 〈◊〉 or p●●parations for , and Consolations against Death ; with the 〈…〉 Cordial , by Edw. Hide , D. D. — A Vind●c●●on of Truth against Erro● : in seven Controversies , 1. Of Sinners Prayers . 2. Priests Marriage . 3. 〈◊〉 4. Images . 5 Praying to Saints and 〈◊〉 6. Justification by Faith. 7. Of Christs New Testament or 〈◊〉 Directions to a Godly Life , Instructions for the worthy receiving of the Lords Supper , by H. 〈◊〉 The ninth Edition . 1680. Two Assise Sermons Pr●ached at Reading and Abbingdon , on Cant. 7. 4. Ps . 82. 1. with two other Sermons Pr●ached at St. Mary's in Oxon. on 1 Cor. 15. 10. Ps . 58. 11. by 〈…〉 A short review of some Directions for performance of Cathedral Service , by Ed L●we . The 2 d Edition , with additions . 1664. A compleat Herbal , by Robert Lovel . The 2 d Edition . Dr. Stoke's Directions for private Devotions and Retirements , to which are adjoyned some private Devotions of the late Learned Bp. Andrews ; never before extant . 1668. D●exelius of Eternity , in Welch . The Trial of a Christians Sincere Love to Christ in four Sermons , by W. Pink. The fifth Edition . The Gentile Sinner , or Englands brave Gentleman Character'd in a Letter to a Friend : both as he is , and as he should be , by Clem. Ellis , M. A. late Fellow of Qu. Coll. Ox●n . The sixth Edition . 1679. The Christian Sacrament and Sacrifice , by way of discourse , Meditation and Prayer , upon the Nature ▪ Parts and Blessings of the Holy Communion , by 〈…〉 D. D. The 3 d Edition at the Thea. 1679. A Nomenclator of such Tracts and Sermons as have been Printed or translated into English upon any place or book of the Holy-Scripture now to be had in the Publick Library in O●on . by John Vernevill . Cross , de Febre intermittente . Pav●●il Disputat . Ethi●● . Paradoxa Hydrostatica per Rob. Boyle . — Origo formarum●● Qualitation , &c. — Cogitationes de S. 〈…〉 — Tractatus Novem de Qualitat . 〈…〉 &c. Clementis Epistolae G. L. 1669. Theses 〈…〉 à Curolo Potter . 〈…〉 Smith . Element● 〈◊〉 Author● Edvardo Brerewood . Roberti Baroni● 〈◊〉 The●log . Ancillans . — De Peccato Mortali 〈…〉 Prolusienes 〈◊〉 in duas partes distrib●●● , 1. de Judiciis . 2. de Origi●e Dominiiservititis , &c. Tho. Jon●● . L. I. D. 〈…〉 〈…〉 — Institut . Metaphyscae . 1675. Bradshaw de Justificati●●e . Issendoor●i Cursus Logicus . Combachii Metaphysica Minutius Foelix 〈…〉 &c. 〈◊〉 Galateus de Moribus & Bartholini Enchiri●ion 〈◊〉 . Q. Curtius Notis 〈◊〉 1672. Pembli Tractatus Tres de 〈…〉 , &c. 1669. Pharmaceutice Rationa●●●sive Diatriba de 〈…〉 in Human , &c. Corpore Authore Tho. Willis M. D. duo Vol. 1674. & 1675. Rev. Patris Lan● . Andrews , Epise . Winton . Preces Privatae Graecè & Latinè , è Theatro . Richardi Gardiner Hereforden●●● , Aedis Christi Oxon. Canon . Specimen Oratorium cum Supplemento 〈…〉 1675. M. Antonini Imperatoris , de scipso & ad seipsum , lib●i XII . Gr. Lat. 〈◊〉 & Notis illustrati , è Theatro . 1680. In 24. LIps●● de Constantica . 〈◊〉 de Consolatione Phil ● . FINIS . Notes, typically marginal, from the original text Notes for div A60569-e350 a pag. 78. Fol. of the German Edition an . 1555. though no place be mentioned in the title page . Si Caesarem audirem cum omni suà classe in altum jam provectum , cursum ad ipsam Turcarum Regiam Constantinopolim direxisse , etsi omnia mihi pericula proponerentur , nunquam quiescerem , donec eum invenirem , ac si jam Hellesponti fauces tenentem conspicerem , ut primum conveniendi facultas daretur , in haec verba prorumperem : Caesar quid par●● , quid cogitas , &c. a pag. 79. b pag. 80. Notes for div A60569-e2090 The Eastern Church what , and why so called . Governed by four Patriarchs . a 3. Canon Concilii Constantinopolitani , & 28. canon Concilii Chalcedonensis . Their Jurisdictions , Limits , and Titles . b Histor . Ecclesiastic . lib. 5. cap. 8. a Vid. actionem 16. Concil . Chalcedon . & 28. canon . cjusdem Concil . Patriarch of Constantinople . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexandria . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b This Title of Oecumenical Judge , Nicephorus Callistus Hist . Eccles . lib. 14. c. 34. says , has belonged to the Bishops of this See from the time of Cyrillus , who presided in the Council of Ephesus , Pope Coelestine writing to him to supply his place there . Which does not in the least suppose a Supremacy in the See of Rome , but onely a Precedence or a Primacy of Order . c V. Epist . Cyrilli Lucaris , tunc temporis Patriarchs Alexandrini , ad Johannem Vytenbogaert . in Epistol . Ecclesiastic . pag. 407. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem Codini de officiis & officialibus Curiae & Ecclesiae C. P. Parisi●s 16. 18. pag. 411. & 419. Antioch . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jerusalem . b . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem Codini pag. 419. Prayers made for them . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Histor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 5. cap. 1. pag. 89. Colon. Allobiogum 1615. V. Phransen . in histor . lib. 1. cap. 6. This is called by Cardinal Bessarion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the letter he wrote , to the Governour of the Sons of Prince Thomas Palaeologus , in the vulgar Greek , published by Meursius . Patriarchs of other Sects . Extent of the Greek Church . Oppression of the Greeks . How heightned and aggravated . Collection of Christian children . A Vnion of Christian Princes desired in order to the freeing the Greeks from the slavery of the Turks . A Holy War. The Greeks quite dispirited , their temper low and mean. Renegados . The Turkish Empire how supplied by them . The causes of the decay of Christianity in the Levant . The preservation of the Christian Religion there owing to the strict and religious observation of the Festivals and Fasts of the Church . Notes for div A60569-e5230 Festivals . a XIV . The Greeks date this Festival from the times of Constantine and Helena , and so seem to confound it with the invention and first discovery of it at Jerusalem by a miracle , and derive the reason of its name from the Patriarch Macarius ; in placing and setting it on high above the Ambo or Pulpit * , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it might the better be seen and adored by the people : But the Latines celebrate the Festival in memory of the Holy Cross , brought back out of Persia to Jerusalem by Heraclius , A. C. 628. after the victory he had gained over Cosroes , which is the account given in the Roman Martyrology , but 't is certain it was in use long before , and might receive some additional honour from the triumphs and successes of that Emperour . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 13. Notes for div A60569-e5260 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migratio . Ita enim planius reddenda erat ista vox , de Ecclesiae Graecae hod . statu , p. 16. licet idem innuebam per translationem , nempe ex hâc vitâ in alteram . In the Latin Edition I rendred this word by two Latine words , translatio seu obitus : alluding by the first to the opinion and fancy of several of the Brethren in the Apostle's time , ( who from a mis-apprehension of our B. Saviour's words , concerning this beloved Disciple , to S. Peter in the 20. Chap. of S. John v. 22. If I will that he tarry till I come , what is that to thee ? concluded , that he was not to die , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Graecâ Venet. 1621. fl . 24. b. ( which mistake he corrects himself v. 23. ) and in the Ages following , as we learn from Tertullian in his book de Anima , and several others . Others fancied , that when they opened his grave they found no body or relique of it , p. 24. a. b. But that he died at Ephesus really and truely , and was buried there , Polycrates Bishop of that City discourses in a Letter to Victor Bishop of Rome , which is preserved by Eusebius in his Church-history , lib. 3. c. 31. not to mention other Authours , who have confuted this errour about the translation of S. John , who onely of all the Apostles survived the last destruction of the City and Temple of Jerusalem , when Christ came to take Vengeance upon his Murtherers , and lived to the times of Trajan , sixty eight years after the Crucifixion of our Saviour , according to S. Hierom de Scriptor . Eccles . in Joanne . Notes for div A60569-e5880 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 71. b. Notes for div A60569-e6460 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A60569-e7260 a Decimo tertio Kalendas Augusti , quo die leves Graeci raptionem Eliae ad Coelos ludis scenicis celebrant . Luitprandus in legatione ad Nicephorum Imperatorem , p. 146. b pag. 317. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A60569-e7540 c Pag. 330. a. d Histor . Ecclesiast . l. 17. c. 28. vide etiam l. 15. c. 14. Notes for div A60569-e7710 Other Festivals observed in Monasteries . a See also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Venice 1626. Their Offices used in time of the Divine Service long . a Anciently Cythera , printed at Venice 1621. Quarto . b Venice 1621. Quarto . The Holy Eucharist at such times alwaies administred . Their Offerings and Charity . Their time of going to Church . a 97. Epist ▪ Moveable Festivals . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Easter . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Cap. 20. v. 34. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fasts . Yearly Fasts four . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lent , or Fast before Easter . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i de Officiis Aulae CP . cap. 9. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. Luitprand . in libro de Gestis Imperat. & Regum , lib. 6. cap. 5. pag. 110. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy week . * How they call the days of the Week . The ceremony of washing the feet of twelve persons . Good Friday . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Hist . Eccles . lib. 2. cap. 17. An Image of our Saviour carried about in their great Churches on Good Friday at night . Easter Eve. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fast before Christmas . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fast of the B. Virgin. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fast of the Apostles , S. Peter and S. Paul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Weekly Fasts . Some days exempted out of the number . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vigils . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnlawfull to fast on Saturdays , except that of the Holy week . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d in Scholiis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The end and design of these Fasts . Their Churches . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hetarriae . Vid , Plin. 10. lib. Ep. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. Origenem adv . Celsum lib. 1. non procul ab initio . Churches in Constantinople , and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Galata . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Most of the ancient Churches destroyed , or turned into Moschs . The Church of Sancta Sophia . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Niceph. Histor . Eccl. l. 7. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chronic. Constantin . p. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Procopius de Aedificiis Justiniani l. 1. c. 1. See the Praises of this glorious Church in the eloquent Letter of Manuel Chrysaloras to the Emperour Johannes Cantacuzenus . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Codin . de Origin . Constant . p. 71. edit . Paris . b Codin . pag. 21. fine . The Church of the Holy Apostles . a Vid. Cedrenum ad 23. annum Justiniani . b Vid. Procop. de AEdif . Justiniani l. 1. c. 4. & Codinum de Origin . CP . p. 73. The Patriarchal Church : where is part of the Pillar to which our B. Saviour was bound . Artifice of the Greeks in diverting Selim from building here . The form and figure of their Churches . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A particular description of a Church . d See Symeon Thessalonicensis , in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Porch . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Outward Gate . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Narthex . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See the Commentary of Zonaras on the 9. Canon of the Council of Nice . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This place hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Font. Middle Gate , and Body of the Church . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stalls . Desk . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pulpit . Partition between the Nave and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b See the Diataxis of Philotheus Patriarch of Constantinople . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chancell : within which b See the above-cited Symeon Thessalonicensis . c Canon 19. d Theodoret. Hist . Eccles . l. 5. c. 18. The curious Reader may see this more at large in the Latine Copy , p. 59 , 60 , 61. a de Graecae Eccles . hodierno statu , p. 61 , 62. three Tables . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The holy or mystical Table . Prothesis . a called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sacristy . The Sacristy not always within the Church . Seats within the Chancell . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. Syropuli Historiam concilii Florentini pag. 3. Symeon Thessalonic . in Euchologio , p. 223. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. speaking of the Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 217. Hence the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be created Patriarch ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to be deposed . A wooden B●rd or iron Plate in stead of a Bell. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Ecclesiasticall Government . Patriarch of Constantinople . His Primacy in the Eastern Church . The extent of his Jurisdiction . What places exempt . a See Authent . Collat. 2. tit . 6. novel . 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ità scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fi●em Codini , pag. 419. The expence of the Patriarch for the maintenance of the Christi an Religion . a V. Historiam Politicam Constantinopoleos in Turco-Graecia , pag. 22. 24. 39. The Revenue of the Patriarch . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Patriarch Judge in civil affairs . a 1 Cor. 6. 1. His Assistents . The Patriarch usually chosen out of the number of Bishops , and a Kaloir . His retinue and title , when they address to him . Dissentions in the choice of a Patriarch . The several Metropolitanships and Bishopricks under the Patriarch of Constantinople . a See the Notitia of the Emperour Leo , who lived about eight hundred years since , in the Jus Graeco-Romanum , published by Leunclavius : ( where also is a Constitution about the Preeminence of the several Sees , as to their Session in Councils : ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Emperour Andronicus Junior at the end of Codinus ; as also that published by Carolus à Sancto Paulo in his Geographia Sacra , and more fully by Mr. Beverege in his Notes upon the 36. Canon of the Council held in Truth . a Vid. Nicephor . Gregoram lib. 6. Historiae p. 117. This honour being done to his See , as having been the Metropolis of the Thracian Diocese , before Constantinople was made the chief Seat of the Empire . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How some Bishops have the title of Archbishops . Priests . Their poor Allowance and Maintenance . Marriage no impediment to holy Orders . Their Habit. The Respect shewn to them . Deacons , Subdeacons , and Readers . Superiour Orders how conferred . Kaloirs or Monks of S. Basil and S. Antony . Three degrees of them . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . New names given them , when Profest . b Codin . de Origin . Constantinop . p. 80. a Pag. 82. Mount Athos , the chief seat of their Residence , called the Holy Mountain . b Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Monk , who is professed and lives there . The behaviour and employment of the Kaloirs . Their severe way of living . Monasteries in the Islands not far from Constantinople . Notes for div A60569-e20850 The Greeks living upon these Islands how maintained . Afamous Monastery situated at Mabro Molo upon the Bosphorus . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Women Profest . Anchorets . Seven Mysteries or Sacraments . a Respons . 2. Patriarchae Jeremiae , pag. 240. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Baptism . In case of necessity Lay-persons may baptize . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 118. Baptism publick and in the Church . Font , its several names . The Baptismal water when consecrated . The manner of Baptism . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Threefold Immersion . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Compater , seu Pater Spiritualis , qui infantem è lavacro suscipit . c The 50. Canon of the Apostles , as that Collection is called , commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as it is there explained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though sometimes Pouring or Affusion . d Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 117. The form of words passive . a in opusculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Venetiès A. C. 1600. p. 24. a. The same water not used twice . Vnguent of Chrism , or Chrismation . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Confirmation In this no imposition of hands used . Anointing how made . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ibid. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Oyl onely sanctified by the Patriarchs and Bishops . a pag. 121. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 247. The composition of it . This Rite not reiterated , except in one particular case . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 122. Eacharist most commonly expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Liturgick Books . a V. Apolog. 2. versus finem . b de Traditione Divinae Missae . c V. Respons . 1. pag. 98. 103. a de Libris Ecclesiasticis Graecorum , pag. 16. Onely three . These Liturgies read at set times , and when . a V. 52. Can. Synodi Trullanae . The manner of consecrating the holy Sacrament . and cut into several parts . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a S. Matth. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Oblation of Bread and Wine how blessed . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The first or lesser Procession . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which may be rendred declaratively , God is holy , he is holy and , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The second or great Procession . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The undue veneration shewn by the Greeks herein . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Consecration . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , januae adyti velum : quandoque scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed malé ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim in sequioribus Graeciae seculis pro velo ponebatur : antiquitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this latter also signifies the Altar-cloath , in whose four corners the names of the four Evangelists are embroidered . Vid. Symeonem Thessal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 215. in Eucholog . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ &c. The Commemoration of living and dead . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the Liturgy of S. James . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in Biblioth . Patr. edit . Paris . pag. 9 , 11 , 17. of S. Mark , pag. 34 , 35. and of Gregorius Dialogus , p. 129. Elevation . a They mix Water with the Wine before the Consecration at the Prothesis , and then again after Consecration , as is plain from the Liturgy of S. Chrysostome . See also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euchol . pag. 190. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Sacrament in both kinds . Of their mutual asking Forgiveness , before they communicate . The blessed Bread distributed afterward among the people . In what moment of time the Consecration is made . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the change made after Consecration , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this doctrine altogether new ; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eucholog . pag. 350. And so in the Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repeat the same words , pag. 449. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — pag. 353. (b) Vid. Euchol . p. 354. and the word wholly new too . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Respons . 1. ad Theologos Wittenberg . p. 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Respons . 2. pag. 240. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. a Vid. Synod . primam pag. 76. 80. & Synod . 2. pag. 129. edit . una cum Confessione Cyrilli , pag. 145. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 124. They use Leavened bread in the Sacrament . a Vid. Allat . de Libris Ecclesiasticis Graecor . pag. ●20 . The Sacramental bread pure , and by whom made . The Sacrament celebrated but once the same day upon the same Altar : and anciently but one Altar in a Church . a See S. Ignat. epist . ad Philadelph . pag. 40. edit . Voss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Et in epist . ad Magnesianos , pag. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Sacrament celebrated often , and when ; and in ruined places , where formerly Churches were seated . a sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De horum consecratione vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euchologio . People obliged to receive the Sacrament four times a year . The Priest does not consecrate till after day-light . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Lent the Sacrament is not celebrated till the afternoon . The Greeks communicate fasting . Their Posture at receiving . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The People obliged to Confession , before they communicate . The Priest himself obliged also . They communicate Children in both kinds . They reserve the Sacrament for the use of sick persons . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A digression about the original of this custom . a Acts 2. v. 42 , 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Apostles Creed , perchance ought thus to be understood , for the participation of the Sacraments , and other holy things of God , as they lie in common to all Saints , in the language of the New Testament , that is , Christians ; who have herein a Communion one with another . a Vid. Eusebii Histor . Eccles . lib. 6. cap. 44. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a S. Basil , in his Liturgy , calls the Sacramentall bread distributed to the Communicants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A just Censure on a little posthumous Piece of Mr. J. H. About the ten Particles . a in tractatulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Among these Arcudius lib. 3. cap. 10. &c. and C●●d . Bona de rebus Liturg. l. 1. c. 1. p. 311. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . About the Colyba or boiled Wheat . a The original of boiled Wheat they derive from the times of the Apostate Emperour Julian , who had caused the bread , flesh , and fruit exposed to sale in the market , to be polluted with the bloud and steams of the Idoll-sacrifices . The Bishop being warned of this from God , by the appearing of S. Theodore , who had been martyred under Maximine , commanded the people , lest they should be polluted by this unlawfull food , to satisfy their hunger this way . Thus the story is related by Nicephorus Callistus in his Church-history , l. 10. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Vid. peculiare opusculum Gabrielis Archiepiscopi Philadelphiensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The pretended reason of it . a In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Euchol . p. 658. No consecration in Lent but on Saturdays , Sundays , and the Feast of the Annunciation . Holy Order . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sexton . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Balsamonem in quartum canonem Synodi Trullanae . Reader . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quire-man . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sub-deacon . Deacon , Priest and Bishop . Office of a Priest , in what it consists . b See the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ p. 129. Imposition of hands always used in the conferring these three last Orders . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 130. Penance . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 132. Confession . a Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 109. Absolution . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The good effect of Church-censures among them . a which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à f●etore , qualis è limo putrescente in fossa oriri solet , sic dictas . a Thus Metrophanes , Patriarch of Constantinople , menaces the Christians of Candia , unless they ceased from molesting the Jews of that Island , that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Turco-Graecia pag. 281. b See an instance of this at large in the History of the Patriarchs of Constantinople , since the taking of that City by the Turks , written in vulgar Greek by Manuel Malaxus , in the Life of Maximus , in Turco-Graec . p. 133 , &c. also the Historia Politica of Constantinople , in the same Volume , p. 27 , 28. Vide etiam Christophor . Angelum in Enchiridio . a Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Euchologio , pag. 684 , &c. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Our Interpreters at Constantinople fansied this word to be corrupted from the Turkish Kara Congia , which signifie a black old man , in which shape they pretend this Daemon often to appear . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Espousals . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Marriage . a Vid. Harmenopulum , apud Gabrielem Philadelph . pag. 55. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Second and third Marriages how esteemed . a Epist . 1. ad Michaelem Principem Bulgar . p. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consent of Parents and Friends necessary . Spiritual Affinity an hindrance of Marriage . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. tit . 5. cap. 17. & Determinationem Joasaphi Metropolitae Corinthii apud Crus . in Turco-Graec . lib. 4. pag. 324. Vide etiam p. 330. & 339. Divorces frequent among them . Oyl with Prayer . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 137. b S. Mark 6. 13. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 110. This Oyl sometimes used upon persons in perfect health , or but lightly indisposed . The Greeks orthodox in the great Articles of Faith. Constantinopolitan Creed . They believe the procession of the Holy Spirit to be onely from the Father . a Vide Epistolam Photii ad Archiepiscopum Aquil●iae . Respons . 2. Patriarchae Jeremiae , p. 222. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. pag. 90. The chief Argument made use of by the Greeks . They believe the Holy Spirit to be God , and coessential 〈◊〉 the Father and the Son ; and to be the Spirit of the Son. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apology for the Greeks . Their opinion about the state of the Dead . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 8. They do not believe a Purgatory by fire , but they are otherwise heterodox ; as appears from their Prayers and Suffrages , and from b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 86. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — a V. Gabrielem Philadelph . pag. 20 , 21. the offering up of several Particles of Bread at the Prothesis . b pag. 19. The custom of the Greeks a perverse imitation of the Ancients . They visit the Graves of their deceased Friends . a These Fruits were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Balsamon explains the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in 4. Canonem Apostolorum . b in tractatulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reason assigned by them for their offering up Particles . c in Epist . ad Joannem Vytenbogaert . Offerings for the Dead . a pag. 247. They have no engraven and emboss'd Images in their Churches ▪ but they 〈◊〉 Pictur●● ▪ a See the Rubrick of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Horologi●n printed at Venice 1646. in 12● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 237 , 238. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So Photius in his Epistle to Michael Prince of Bulgaria , pag. 15. Their Adorations . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 36. a V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philothei , & Officium dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ive Lucernarium , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 34. b Thus in the above-cited Diataxis of Philotheus , the Deacon bows toward the East thrice , p. 2. 4. And ●o in S. Chrysostome's Liturgy , at their first entrance into the Church , the Priest and Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so often : the Priest also crosses and prays toward the East , p. 67. Praying toward the East . c S. Basilii Liturg. p. 169. S. Chrysostomi Li●urg . p. 67. 68. 73. 77. They seldome sit or kneel in their Churches . d V. Gabr. Philadelph . p. 20. Manner of crossing themselves . Their behaviour and gesture in their Churches . Singing m●an and inartificial ; no musical Instruments . No Holy water at their Church-doors . Offerings upon recovery from dangerous sickness . Their accounts of time . a V. Epistolam Photii ad Michaelem Principem Bulgariae , pag. 3 , &c. Epistolam Jeremiae Patriarchae Constantinopolitani ad Theologos Wirtenbergenses , & Epistolam Meletii Patriarchae Alexandrini ad V. Cl. Janum Douzam , quae exstat in Itinerario Georgii Douzae , M. D. IC . They acknowledge but seven general Councils . 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 . a See the Annals of Zonaras and Glycas . Council of Florence . The manner of their reciting the Psalms and Scriptural Hymns in their Religious houses . a That is , according to the Greek account ; for according to the Hebrew it is the 120. Which account is also to be understood of the rest which follow . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c that is , according to the Hebrew , the 119. a 104. b V. Philothei Diataxin , pag. 7. c that is , 3. 38. 63. 88. 103. 143. according to the Hebrew . The reason of which difference is this : The 9. Psalm according to the Greek contains the 9. and 10. according to the Hebrew : and the 146. and 147. Psalms according to the Greek make up but one Psalm , that is , 147. Psalm , according to the Hebrew . Anciently the 62. Psalm according to the Greek was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Athanasius epistolâ ad Marcellinum — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Et Constit . Apostol . l. 8. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The great Doxology . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ità quoque apud S. Athanas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nisi quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic desit . Quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omittitur . a It has the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostolicall Constitutions , lib. 7. cap. 47. b And so particularly in the Alexandrine Manuscript of the Septuagint ; and in several other Greek Manuscripts . c de Virgin. versus finem . a V. Dissertationem ejusdem Reverendissimi Antistitis de Symbolis , pag. 34. b Apud Eusebium in Histor . Eccles . lib. 5. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Epist . 97. lib. 10. Affirmabant hanc fuisse summa●● vel culpae suae vel erroris , quòd essen● soliti stato die ante lucem convenire , carm●nque Christo quasi Deo dicere secum invicem — The Greek of this and the preceding Hymn with the following , see in the Appendix . a The present Greeks here insert this Versicle , Let thy mercy , O Lord , be upon us , as our trust is in Thee . The Evening Hymn . a according to the Greek : the 141. according to the Hebrew . Superstition of the Greeks , and chiefly in their prayers to Saints . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturg. S. Chrysost . Which Hymn is also thrust into the Liturgy of S. James . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This occurrs frequently in several of their Offices . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Horologium pag. 3. Occurr●t saepe in Tropariis . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In officio aquae benedictae minoris , inter alia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Euchol . p. 442. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . V. varias lectiones in S. Chrysostomi Liturg. pag. 87. About the triangular piece of bread called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Abstinence from bloud and things strangled . a Cap. 8. Erubescat error vester , qui nè animalium quidem sanguinem in pabulis habemus , qui propterea quoque suffocatis & sanguine abstinemus , nè quo sanguine maculemur vel intra viscera sepulto . Denique , inter tentamenta quoque Christianorum botulos etiam cruore distentos admovetis , certissimi scilicet illicitum esse penès illos , per quod exorbitare eos vultis . Their swearing upon a Cross . No Church-service performed without peculiar Vestments . Several Monasteries exempt from the Jurisdiction of the Diocesan . a Histor . lib. 6. cap. 11. Notes for div A60569-e39270 a Of this Meletius see more at large in the Itinerary of Georgius Douza pag. 42 , &c. where is the Letter which this Patriarch wrote to his Father . p. 112. a apud Regenvolscium in systemate Historico-Chronologico Ecclesiarum Slavonicarum . Trajecti ad Rhenum 1652. 4 o. pag. 467. b pag. 463. c pag. 466. a pag. 470. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. 156. Of which Authour and Book more below . b V. Hottingeri Analecta in append . pag. 553. where the number of the year is amiss : though Regenvolscius says , that at that time he kept a School and taught Greek in that Country : which is not so likely . a apud Regenvolse . pag. 471. 479. a This I find in a Letter written by Sir Paul Pindar from Constantinople in April that year . a See pag. 75. a This Letter is printed at the end of Codinus de officiis & officialibus Curiae & Ecclesiae Constantinopolitanae , Paris . 1648. a V. Hotting . pag. 558. a In discussione Apologetici Rivetiani . Sumenda est Ecclesia Graeca , non qualem ex suo Capite Cyrillus nuper inductus pretio confinxerat — a La perpetuité de la foy , livre 4. chapitre 11. a Synodus Bethleemitica . Parisiis , 8 o. 1676. p. 33. b pag. 34. a pag. 37. b Credenda definire Papae non solent , nisi in conciliis universalibus , aut si ea haberi non possint , cum consensu tali , qui ad Concilii Vniversalis auctoritatem proximè accedat : contra quam nuper fecit Constantinopoli Cyrillus , qui sine Patriarchis , sine Metropolitis , sine Episcopis novum nobis propinavit Symbolum . D. Grotius in append . ad Comment . de Antichristo . Amstelod . 1641. 8 o. p. 48 , 49. a Out of the Letter of the Sieur Van Haghe . a V. Hotting . Analecta in append . pag. 558. who was fully informed of these particulars by Monsieur Leger , a French Divine , who had lived for several years in Constantinople , and was very intimately acquainted with Patriarch Cyril . a pag. 559. b See the Letter of Dionysius Guillius , a Jesuit , one of those , who had been banished Constantinople , where he gives a large account of his studies and behaviour , and of the great deference , which he shewed to those of his Order , apud Leonem Allatium de Ecclesiae Occidentalis & Orientalis perpetua consensio●e , lib. 3. ca. 11. sect . 5. pag. 1077. a V. Hotting . Annal. pag. 559. where through a mistake he is called Athanasius . a pag. 561. a V. Epistolam Conopii ad Antonium Legerum apud Hotting . in appendice Analectorum , pag. 564. a In the ordinary Maps it is called Azoph . a Anno Domini 1638. Januarii 27. Cyrillus Patriarcha Constantinopolitanus , inimicorum calumniis oppressi●s , Imperatoris tum absentis mandato strangulatus est . D. Pocockius in supplemento Historiae Dynastiarum ad finem Gregorii Abulpharagii , pag. 53. Oxon. 1663. Vbi vir ille longè praeclarissimus pro Januario mense reponendum fuisse Junium me plusquam semel admonuit , uti in chartâ rectè seriptum erat quam malè intellexit Typotheta , nec mendum inter legendum sustulit Corrector . Notes for div A60569-e46090 a pag. 223 , &c. a Ita pro more in isthoc codice vetustissimo scribitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uti quoque in Constitut . Apost . lib. 7. cap. 47. & apud S. Athanasium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalter . Oxon. 8 o. Treverensis Codex & S. Notkeri Psalterium & Psalterium Oxon. 4 o. habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituitur apud S. Athanas. in Psalt . Oxon. 8 o. & in Horologio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Cod. Tr. inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uti etiam in Constit . Apost . & Psalter . Oxon. 4 o. c Postponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Constit . Apost . post , immediatè verbis planè interpolatis sequitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalt . Oxon. 8 o. malè deest omnino in Tr. & Const . Apost . at habet vetus exemplar Wormatiense , uti annotavit Pelargus . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tr. Const . Apost . Psalter . Oxon. N. & Horolog . post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Const . Apost . caetera , quae sequi debuerant , ita con●unduntur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Ita quoque Psalter . Oxon. 4 o. at Tr. Psalter . Oxon. 8 o. unà cum libris impressis rectius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . N. habet imperfectè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Desunt haec verba de Spiritu S. in Psalt . N. utpote quae in fine reponuntur . Caeteri codices hic habent uti in proprio & debito loco . h Deficit articulus ● , Tr. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tr. mendosè : & fortasse non Librarii sed Typothetae mendum . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numero singulari Constit . Apost . Psalteria Oxon. uti etiam N. & quantum est codicum impressorum , juxta Evangel . S. Joannis cap. 1. v. 29. concordant verò omnes in sequente versiculo , habéntque Pluraliter — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tr. mal● . m Psalter . Oxon. 8 o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Graeci in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & alibi , nescio quâ authoritate freti , semper hîc praefigunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod planè redundare videtur . o deest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Const . Apost . uti supra videre est . Occurrit quippiam simile in Constit . Apost . lib. 8. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequitur in N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — habet quoque Psalt . Oxon. 4 o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Quando recitatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reponunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b post hunc Versiculum sequitur in Psalter . Oxon. 8 o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad finem ; inde repetunt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalt . Oxon. & Codices impressi . d post in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseritur hic Versiculus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ita etiam in Psalt . Oxon. e ita quoque Psalt . Oxon. 4 o. at alterum habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ita apud S. Basilium de Spiritu S. ad Amphiloch . cap. 29. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud S. Basil . uti etiam ad finem Psalterii in Bibliothecâ Bodleianâ in 4 o. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Basil . & in Psalt . Oxon. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psalt . Oxon. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psalt . Oxon. a Vide pag. 221. 
A58002	----	The present state of the Greek and Armenian churches, anno Christi 1678 written at the command of His Majesty by Paul Ricaut. Rycaut, Paul, Sir, 1628-1700. 1679 Approx. 448 KB of XML-encoded text transcribed from 254 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A58002 Wing R2411 ESTC R25531 09008203 ocm 09008203 42203 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58002) Transcribed from: (Early English Books Online ; image set 42203) Images scanned from microfilm: (Early English books, 1641-1700 ; 1293:13) The present state of the Greek and Armenian churches, anno Christi 1678 written at the command of His Majesty by Paul Ricaut. Rycaut, Paul, Sir, 1628-1700. [28], 452 p. Printed for John Starkey, London : 1679. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Orthodox Eastern Church -- Apologetic works. Armenian Church -- Apologetic works. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-00 TCP Staff (Michigan) Sampled and proofread 2001-10 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion Imprimatur , Hic Liber cui Titulus , The Present State , &c. Car. Trumball Rev. in Christo Pat. ac Dom. Dom. Gul. Archiep. Cant. a Sac. Dom. THE PRESENT STATE OF THE GREEK AND ARMENIAN Churches , Anno Christi , 1678. Written at the Command of his Majesty , By PAUL RICAUT , Esquire , Late Consul at Smyrna , and Fellow of the Royal Society . LONDON , Printed for John Starkey at the Mitre in Fleet-street , near Temple-Bar . 1679. THE EPISTLE DEDICATORY TO THE KING'S Most Excellent MAJESTY . DREAD SOVERAIGN , THESE following Treatises , which contain the Articles of Faith , and Customs of the Greek and Armenian Churches , are a Task , which some Years past , Your Royal Self was pleased to impose upon me ; which though it be a Work more proper and fit to be undertaken by some Learned Divine , rather than by a Person of my Profession ; yet , being moved thereunto by Command of Your Majesty , I esteemed the Incumbence thereof to be a Duty , as obligatory as any other Act of Obedience which I owe unto your Majesty , from which nothing but Death , or Sickness , or some other violent disappointment could absolve me . But that I have been thus tardy in the Execution of Your Royal Command , was occasioned by my Attendance on Your Majesties Affairs in Turky , which being protracted beyond my expectation , I deferred the payment of this Debt until I could make tender of it with my own hands , and personally , on my Knees at the same time , beg a remission for the defect . Being now therefore , by God's Providence , returned to my own Country ; behold me ( Great Sir ) at the Foot-stool of Your Throne to pay this my Vow , which I always esteemed both Sacred and Religious , and therefore tender it with a fear and trembling agreeable to that vast distance and disproportion which is between Your Sublime Majesty , and the humblest of your Servants : For Your Majesty , who transcends in Wisdom , is able to penetrate into the deepest Points of these Discourses , and make more judicious Reflections thereon , than the ablest Clerks and Criticks of the Schools ; to which , when I add that admirable Spirit which . God often-times bestowes on Kings , illuminating them like Prophets , and bestowing on them supereminent Graces , I cannot but with profound reverence and awe , expose this little Work to the judicious and perspicatious Eye of Your Majesty , and with the same care and caution offer nothing but what is sincere , and approved by the Confession of the Oriental Faith , and allowed by the ablest Divines of the Greek Church to be consentaneous to their Doctrine , having therein offered nothing out of partiallity , to the Cause of the Reformed Churches , or prejudice to the Papal Interest . If this Treatise may find acceptance with Your Majesty , I shall account my self extremely happy , and be encouraged to dedicate all my vacant hours , and recesses from more necessary and publick Services , to Studies grateful to Your Majesty , and useful to my Country : For , being the Son of that Father , who , by his Services and Sufferings , hath set a fair Example to his Posterity , of Loyalty and Obedience to Your Majesty , and of Conformity to the Church of England , I have , in the largest Characters , Copied out that Lesson , and thereby delight my self in nothing so much , as when I am performing my Duty and Services towards God and Your Majesty ; who am , with all Allacrity and Devotion , Your Majesty's Most obedient , most loyal , most humble Subject , and meanest of your Servants , PAUL RICAUT . THE PREFACE THESE following Treatises , of the Greek and Armenian Churches , contain a perfect Compendium ( as I may report ) of those Principles which they call the Articles of an Orthodox Faith , deduced ( as they profess ) from the purer times of Christianity , and conserved uncorrupt from the Tainture and Contagion of Heresie in all succeeding Ages . I have not pretended in these ensuing Discourses to discover which are Ancient and which are Modern Positions , but clearly to lay down the matter of Fact , how they are held , and how maintained ; Not have I undertaken to confute those Tenents which I find to oppugne the Articles of the Reformed Religion , being of a temper naturally averse to all Disputations , and rather inclinable to reconcile Differences , than to widen them ; that so , by a favourable interpretation of all , that is not plain Heresie , or open Blasphemy , I might , as it were , throw a Covering over the smaller Blots or Blemishes of Humane Errours , whereby all the Christian World ( if possible ) might agree in Charity , to bear each others Infirmities , and entertain no other Emulations and Contests , than those which tend to out-vy one the other in excesses of Piety , and a vertuous Religion . For besides the uneasiness I find in my self on all occasions of Wranglings and Debates , as well as an unsufficiency for Polemick Learning , I have observed , That very few have yielded the Fort of their Understanding to the force or violence of Disputations or Arguments , though Marshaled in all the Warlike Exercitations of the Schools : For the Defendants , as Pride , Interest , Zeal , and the Troops of other Passions , which are the common Souldiers of Reason , are so well fortified and obstinate within , that they fear no storm or assault from without ; nor can they be constrained to surrender by a long Siege and Famine ; for their nourishments , consisting only of Notions and Air , are never to be reduced , until that Pabulum be intercepted , and our Appetites breath their last ; and then , when Death comes , and we enter into the Regions of Light , and our Intellects become free and manumised from the slavery and usurpations of our Passions , we shall then , and not till then , discover the sophistry of our Reasons ; whereby those Clouds and Mists will vanish , which vain jangling about Words , Interest , Pride , and the rest have exhaled , and therewith obscured , and almost extinguished the true Lamp of the Soul : Witness those Volumes and Folios of Disputation between the Reformed and Roman Churches ; what Kingdoms or Provinces have they convertted ? or what Universities , by plain demonstration of Argument , have they confuted , and caused to recant their Errour ? Nay what single person almost hath yielded to the conviction of a Syllogism , without having first been prepossessed by an affection to a side , or Party , on score of some Relation , or something of Example , which they fancy , admire , and would imitate . It is very easie , ( as an ingenuous Country-man of ours saith ) without growing to the extream impudence of palpable lying , by leaving out the bad on one side , and good on the other , by enforcing and flourishing all Circumstances and Accidents which are in our favour , and by elevating and disgracing the contrary , by sprinkling the terms of Honour wholly on the one side , and of Hatred and Ignominy on the other , to make the Tale turn which way it shall please the Teller . And herein too many Protestants , as well as the Papists seem to blame , who , being both over-passionate towards their Party and Interest , have for the most part in the Relation of their Stories done injury to Truth , abused the present Age , and injured posterity . For I perswade my self , that had it not been for the extream Ambition of the Roman Jesuitical Clergy on the one side , and the too hot and blind Zeal of some Pharisaical Professors on the other , Truth might have been established with moderation , and all Churches reconciled without railing Accusations , or personal Reproaches . It is easie to pacifie when both Parties are willing to condescend unto Expedients of Concord and Peace , which is then only effected when the Spirits of men are become quiet and sedate , by the vertues of Meekness and Charity , which are the only rare dispositions unto knowledge and a godly life : but when men will soare in their fancies as high as Heaven , and there penetrate into the Decrees of Predestination , dispute the manner of the Holy Ghost's procession , and dive into the Mysteries of the Holy Trinity , and Secrets of the Eucharist , matters so hidden and abstruse , that Angels look into them with wonder and admiration , and Humane Reason becomes giddy and blind , by too rash an approach to those astonishing lights , and loses it's way in that immense cavity and vastness of distance which is between Heaven and Earth : And when men do only esteem and indulge their Party , and damn all other Societies , what can be more destructive to humane Politie ? How can we expect or hope for the conversion of Turks or Heathens , when they shall be affrighted at the Church Gate , by some Opposites to one another of their own divided perswasions , with the threats of Hell and Damnation , and meet almost as many Anathemas as when they remained Infidels ? How can we expect a Reconciliation and Concord , whilst the Papists are so inveterate against the Protestants , and all other Christian Churches ; that those who are most indiscreetly zealous amongst them , believe the Foundation of their Faith ought justly to be subverted , not only by menacing Bulls , and Excommunications , but by Fire and Sword , by Massacres of the People , deposing of Kings by the Papal Authority , and by the murder of their true and natural King , and of such a King as hath been indulgent to all his Subjects , and to them in particular ? that if Religion had not struck them with an awe and dreadful affrightment of shedding the Blood of God's Anointed , yet at least common gratitude , and the Bowels of Humanity , should have deterred them from a Design so full of horrour and amazement . But if the Head be of these Principles , what else can we expect from the Members of it ? If these be the Foundations of their Religion , can the super-structure be other than false and wicked ? for I am confident that that Religion is Unchristian , whose Conclusions are Blood and Destruction . Whilest the Papists confined their Disputes within those Questions which were controverted Problems , such as the Infallibility of the Church , Transubstantiation , Prayers to Saints , and the like , on which Volumes have been wrote , the Victory seemed doubtful ; for , both sides , as in drawn Battels , boasted of advantage . But when they began to discover the rottenness of their Principles in Morality , which is naturally impressed on the Consciences of men , and is properly the Light and Lamp of the Soul ; such Morality I mean as allows mental Reservations , Officiosum mendacium , or officious Lies , and a thousand other Corruptions ; whereby Equivocations , Falsehoods and Lies , are not only excused and made lawful , but the greatest impurities hallowed and made good ; then , I say , their Adversaries took just advantage to render their Principles not only destructive to a Church , but inconsistent with the first Elements and Foundations of Government . In short therefore , there is no way to Concord and Peace , but by Charity ; to Theological knowledge , but by Faith and Humility , which are Divine Gifts , which we must desire and pray for : When God shall have conferred these upon us , we may lay aside all Disputations , and enter into the plain Path ; nothing is then more easie to be believed , than the Symbols of the Apostolical and other Creeds received by the Church Universally ; nothing more easily practised , than the Commands of the Decalogue , Fear and love God above all , and Love your Neighbour as your self , and those especially of the Houshold of Faith ; this is that which cuts short all Arguments , for herein is comprised the Law and the Prophets . Considering the Premises , I shall not enter the Lists of Disputation against any point maintained by the Greek Church , but however shall boldly reprove it , in the generality of the people , of coldness and want of Devotion , seeming only to maintain a meer out-side and shell of Religion , laying more stress and efficacy on the observation of their Fasts performed with rigour and severity , and their Feasts celebrated with mirth and jollity , than on the force of Prayer , and energy of a spiritual life . And yet I am so far from condemning their Lents and Fasts , which are so ancient , ( as may well be believed to have been Apostolical ) that I have entertained frequent imaginations in my mind , that in so great looseness of life , and decay of Discipline , it was an especial Grace and Favour of God , that the severity of Lents should still be maintained and observed in those parts , whereby the People are restrained from Luxury , curbed from Prophaness and Wantonness , and affected with some impressions of Religion : for whilest they fear to eat any thing , though in secret , which is a breach of Lent , they seem sensible of the danger of what they apprehend evil , and capable of more lively and more substantial impressions . But the truth is , they are ill instructed , or rather not taught at all , Sermons and Catechising are rare amongst them , Masses and Divine Service hudled and run over in a cursory and negligent manner , and all Offices performed so perfunctorily , and with so little Devotion , that if any people content themselves with the Opus Operatum , it may be said to be these , or , that have a form of Godliness , but in many of them too little of the power thereof . Yet I cannot but almost retract what I have said , when I consider , how they are startled and affrighted at the Sentence of Excommunication ; how strict and frequent some are in their Confessions , how obedient and submissive to the censure and injunction of the Priest ; which certainly do evidence some inward tenderness of Conscience , and dispositions towards being edifyed , and built up in a more perfect frame and structure of Religion . But here I lose my self and am amazed , when I contemplate the light of the Gospel which shines in our Islands , what daily Lectures we hear from the Pulpits ; the knowledge we have from the Scriptures , expanded and laid open to us in our own Tongue , the Divine Mysteries expounded by learned Commentaries , and most Mechanicks amongst us more learned and knowing than the Doctors and Clergy of Greece : And yet , good God! That all this should serve to render us more blind , or more perverse ; for who is it that values the Excommunication of a Bishop , or other Ecclesiastical Censures ? who accounts of Vigils and Fasts according to the Institutions of the Universal , and of their own Church ? or weighs the private Instructions of a Priest , who is the Monitor of his Soul ? Nay , even those who profess Obedience to the Church of England , and attribute an efficacy to the power of the Keys , and would not for the world be under an Excommunication , and hold themselves obliged to celebrate the Feasts with devotion and rejoycing , and account the non-observance thereof , the Characteristical point of a Phanatick : yet , when the Anniversary Fasts take their turn , which impose the same injunction on them of keeping holy , as do the Feasts , they find excuses to evade the obligation , and dispute against all Penance , Mortification , and Severities of life , as grounded on the Doctrine of Merits , and Works of Supererogation : And in this manner elude that admirable duty enjoyned by Christ himself , where he saith , That when the Bridegroom is taken from them then they should fast , and would abolish that signal mark of Christianity , which by its rigour and frequency distinguishes it from all other Religions in the World. Some , I know , will be apt to attribute this abridgment of the Clergies power to their supereminent knowledge , and more clear light of Scripture , that they are better instructed than to be guided by their Priests , or to stand in awe of the condemnation of a supercilious Prelate : but such Learning as this , derived from the Principles of Pride and Licentiousness , is far worse than ignorance : and that Person who is humble and submissive , apt and willing to be instructed , is a better Christian , and in a more secure path and way to Godliness and Heaven , than he , that having heard and read much , stands dangerously towring on the presumptuous Pinnacle of his own Reason . And indeed this adherence to the Doctrine of their Church , is the proper Basis and Pillar of their Faith : For those ancient janglings , and controversies , which possessed the Greek Spirits in former days , and through the acrimony of their malice and hatred , opened a breach in divers pales of the Eastern Church , whereby the whole surface of things , was over-whelmed with the vast inundation of the Mahometan Enemie ; are Tragedies so sadly recorded , that the present Age seems , by the memory of those Examples , so far to dread the danger of divisions and innovations ; that they refuse to amend even that , which by their own confession is an Errour , either in doctrine or practice : but it is no wonder , that those from whom God hath removed the ancient glory of his Candlestick brightly shining amongst them , should delight to dwell in the twilight of Batts , and groap in an Egyptian darkness : but it is strange , that those to whom his mercies and patience indulge the clearer Rayes of the Gospel , should forsake the Sun-shine of divine Illumination , to follow fantastick and wandring lights , mistaking them for that great Pillar of Fire , which conducted the Israelites . Another great help to support , and maintain the Eastern Church , is their Confession to a Priest ; for by nothing more doth the Power and Authority of the Greek Church and Clergy seem to be maintained and asserted ; who account it the sole Axel on which the Globe of Ecclesiastical Politie turns ; and that without it they can neither have Influence on Mens Consciences , nor , under the power of Infidels and Aliens , govern the least Circumstance of their lives and manners . I know not how far the Roman Clergy may have abused this Excellent evidence of repentance , this Ordinance of the Gospel , this admirable means to inflame our devotion , and to guide and instruct us in the rules of holy Living : It is more than probable , that their use of it in an ordinary and familiar manner , rather in form than substance , without regard to feigned , or real Penitentiaries , and as an encouragment to annimate men to sin , when they can so easily be pardoned , hath afforded just occasion to those , who desired a Reformation , to exclaim against it , and to take it wholly from the Church , as an Institution so entirely corrupted , as never more to be reformed or recovered , but by a total abolishment . The Church of England ( as I am perswaded ) apprehended it under this notion , when its Wisdom , and perhaps I may say the Spirit of God , thought fit to dispence for a time with this Discipline of Penance , but with intention to restore it again when the time should become more seasonable , and we our selves more worthy to receive so profitable an Institution ; as our Rubrick seems to intimate in the Office appointed for the first day of Lent. And this Doctrine is maintained in the Sermons and Writings of our Divines , and given as Counsel in that Exhortation preceding the Communion Service , that we should confess our sins , not only to God and our Brethren whom we have offended , but in Cases of scandal and a troubled Conscience , or other need of Ghostly Counsel and Advice , to consult God's Ministers , the Priests ; in which Case also our Church hath provided a Form of Absolution . Considering which Premises , it will not be difficult to conjecture under what Notion the Eastern apprehends the Western Reformed Churches ; for they , taking notice that the English neither keep Fasts , nor practise Confession , nor ordinarily make the Sign of the Cross ; and that the Dutch Nation at Smyrna rehearse no Prayers , at the Burial of the dead , are not only scandalised thereat , but also Jews and Turks take offence at the silence of Prayers when the dead are buried ; wondering what sort of Heresie , or Sect , is sprung up in the World , so different from the Religion of all the Prophets ; at which undecent practice , the Roman Clergy taking advantage to disparage the Protestants , represent them to the Greeks under the notion of Calvinists , whom they characterise to be such as contemn all Order in the Church , the authority of Priesthood , abolish Fasts , abhor the Cross , contemn the Saints , besides a thousand other Heresies and Schisms , in which they report we are at odds amongst our selves : And in reallity , were it not that the English Nation , by the orderly use of their Liturgy , and Discipline of their Church , observing the Lords day and the Grand Festivals , did vindicate themselves of these Aspersions ; it were impossible to perswade the Oriental Countries , that those which we call Reformed , were Christians , or at least to retain any thing of Ancient and Apostolical Institution : Upon which score , the Greeks detest that Confession of Faith , supposed to be wrote by Cyrillus , their Patriarch of Constantinople , in the year 1629 , and Printed and Confuted in the year 1631 , by Mattheus Caryonhilus , Arch-Bishop of Iconium ; for that Confession , agreeing wholly with the Doctrine of Calvin in every particular , is believed in a great measure to have been fathered on him by the Jesuits ; who , to justifie their inhumane Persecutions of that worthy Prelate , by making Turks and Infidels the Instruments of their rage , formed and vented any thing which might procure the Curses and Anathemas of the Old and New Rome . I am perswaded that this Cyrillus , having spent some time in England , and there observed that purity of our Doctrine , and the excellency of our Discipline , which flourished in the beginning of the Reign of King Charles the Martyr , and viewed our Churches trim'd and adorned in a modest Medium , between the wanton and superstitious dress of Rome , and the slovenry and insipid Government of Geneva , entertained a high Opinion of our happy Reformation ; intending thence perhaps to draw a Pattern , whereby to amend and correct the defaults of the Greek Church , retrenching the length of their Services , and the multitude of their Ceremonies , and also by that Exemplar to reduce their Festivals to a moderate number , to create a right apprehension of the state of Souls after separation , and wholly to take away certain conceits both superstitious and savouring of Gentilism , and confirm his Church in a reverend Opinion of the Holy Sacrament of the Eucharist , without lanching so far into the explication of that Mystery , as of late they have done both in the Anatolian Confession , which was generally owned and confirmed in the year 1672 , by the Subscription of the four Oriental Patriarchs , and of the Metropolites then present , at the Instance of Mounsieur de Nointel , Ambassadour for his most Christian Majesty , a very intelligent and ingenious Gentleman . And had not this good Patriarch been thus malitiously prosecuted , and his life taken from him by unhappy Wiles , he might , with God's assistance , have accomplished a work of Reformation , and piloted the Church into that state of Apostolical Purity , which King James , Erasmus , Cassander , Melancthon , Buçar the Arch-Bishop of Spalatro , and others did design . But God , it seems , hath not as yet ordained the time for so happy a Conversion and Reformation , which is a Blessing rather to be wished for at present than to be expected ; till when , it is the duty of all good Men , and the Elect of God , to offer a continual Sacrifice of Prayer on the Altar of their hearts , that he would be pleased to grant us Unity of Faith in our Religion , and Peace and Concord in all Christian Governments , that being one Sheepfold , under one Shepherd , the Lord Jesus , we may imitate the Example of him who is the Prince of Peace . Amen . THE CONTENTS OF The several Chapters of the Present State of the Greek Church . CHAP. I. THE Present State of the Greek Church in general under the Turkish Tyranny . pag. 1 CHAP. II. Of the seven Churches of Asia , unto which S. John wrote , viz. Smyrna , Ephesus , Thyatira , Laodicea , Philadelphia , Sardis , and Pergamus ; wherein also is treated of Hierapolis . 30 CHAP. III. Of the Office and Constitution of the four Patriarchs , the Extent of their respective Jurisdictions , their Revenue , and whence it arises , with what precedency or place the Patriarch of Constantinople acknowledges to the Pope of Rome . 81 CHAP. IV. The Opinion of the Greek Church concerning that Article in the Nicene Creed . I believe one Holy Catholick and Apostolick Church , and what Authority and Power is given by them thereunto . 120 CHAP. V. Of the Fasts of the Greek Church . 129 CHAP. VI. Of the Feasts observed in the Greek Church . 139 CHAP. VII . Of Baptism , and the sealing of Infants , called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 161 CHAP. VIII . Of the second Mistery called Chrism . 171 CHAP. IX . Of the third Mistery called , The Holy Eucharist , as also of the Blessed Bread , called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Latin , Panis Benedictus . 177 CHAP. X. Of the fourth Mistery called Priesthood , wherein is treated of their Monasteries , Orders of Friars and Nuns , and the Austerity of their lives . 201 CHAP. XI . In which is treated of Mount Athos , called by the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , The Holy Mountain , and of the Monasteries thereon , and of the other more famous Monasteries of the Oriental Churches . 215 CHAP. XII . Of Confession , Contrition , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , The Oyl of Prayer . 263 CHAP. XIII . Of the power of Excommunication , and upon what slight occasions they make use of it . 271 CHAP. XIV . Of the treatment the Greeks use towards their Dead , and the Opinion they have of Purgatory , and the middle State of Souls . 203 CHAP. XV. Of the fifth Mistery called Marriage , and the Customs they use therein . 305 CHAP. XVI . Of the Liturgies used in the Greek Church , and of their length , and when used . 317 CHAP. XVII . Of Pictures and Images in the Greek Church . 321 CHAP. XVIII . Of Prayers to Saints , and Adoration of Angels . 331 CHAP. XIX . Of the Greek Islands in the AEgean Sea , called now the Arche-pelago , and the division there of Religion between the Greek and Latin Churches . 337 CHAP. XX. Of other Matters and Tenents held in the Greek Church , not comprised in the premises , and particular Customs observed amongst them . 370 THE CONTENTS OF The several Chapters of the Present State of the Armenian Church . CHAP. I. OF the Armenian Church in general . 385 CHAP. II. Of their Patriarchs and Government in the Church . 390 CHAP. III. Of Etchmeasin . 396 CHAP. IV. The Confession of Faith in the Armenian Church . 409 CHAP. V. Of Fasts in the Armenian Church . 415 CHAP. VI. Of Feasts in the Armenian Church . 419 CHAP. VII . Of their Monasteries and Rules observed therein . 423 CHAP. VIII . Of the two Sacraments Baptism , and the Lord's Supper . 431 CHAP. IX . Of Penance and Excommunication . 438 CHAP. X. Of their Marriages . 440 CHAP. XI . Their Opinion of Souls in the state of separation , and their Ceremonies used towards the dead . 442 CHAP. XII . A Confession of the Armenian Doctrine , subscribed unto by the Patriarch and Bishops together at Constantinople . 447 THE PRESENT STATE OF THE GREEK CHURCH . CHAP. I. The Present State of the Greek Church in general , under the Turkish Tyranny . THE ancient division of Greece into many Commonwealths , and their inveterate hatred against Philip of Macedon , for no other Reason than because he was a King , and ( as they stiled him ) a Tyrant , and the unquiet disposition of that People , never contented in their Estate , nor satisfied in their Rulers , ( the Humour and Fate of most Popular Governments ) have to us , and to all future Ages , represented the Grecians , as great lovers of alteration and freedom : Time afterwards , and vicissitude of things , transforming them from Associates to be Subjects of the Roman● Empire , they enjoyed notwithstanding , for some Ages , the benefit of their own Laws , Protection and Liberty , under the successful progress of the conquering Eagles ; and when the Imperial Seat was transported to Bizantium , the Emperours themselves became Grecians , and the People enjoyed still the lenity and gentleness of the Roman Yoke . In this easiness of living things continued until the year of Christ 1300. when an unexpected Storm arose from the East , which , as a little Cloud , appearing first at a distance like a spot , or the measure of a Palm , doth afterwards diffuse it self in a general blackness over the Face of the whole Heavens ; or as I have seen at a large Prospect , something like the Swarm of a single Hive , which , approaching nearer , hath proved to be an Army of Locusts in those infinite numbers as have darkened the Sun at Noon , and over-spread the Vallies , but even now green , proud , and luxuriant in the Plenty and Fruit they bore . Just so the Turk from an inconsiderable beginning , contemned , and scorned by his petty Neighbours , much more by the Puissance and Power of the Grecian Emperours , came on a suddain like a Whirl-wind from the East , and , like Locusts , over-spread the Face of Asia , and now feeds and triumphs in the most pleasant and opulent parts of Europe . But because Providence in this World doth not ordinarily dispose of things without rational Causes and previous Dispositions , ( not to dispute here that which some affirm concerning a certain period prefixed by the secret Counsel of God's decree , to the Continuance and Being of all Governments ) no more rational Causes can be assigned to have concurred towards the destruction of the Grecian Dominion and Liberty , than their own luxurious Security , Avarice , and Faction . Their delight in ease , begot in them negligence , and security in their Affairs , blindly permitting the Turks to pass over the Bosphorus , and build a Castle on the European side , under the notion of a Sheep-pen , or Inclosure for their Cattel ; and on the other side of the Hellespont , took little notice when their Armies were transported , and had taken a Fort Which the Greeks called by the name of , A Stye of Hogs : they laughed at the Turks for contending for a Stye ; and so continued in this careless way of living and drollery , until the Enemy , from the Kennel of unclean Beasts , had penetrated into the Palaces of their Emperour , and violated all the Sanctuaries of Divine and Humane Rites . Covetousness , in like manner , which is the root of all Evils , robbed the Treasury of their Princes ; and the Officers , with Detestable Corruption , preyed on what was levied for the maintenance of War , and having enriched their own Coffers , starved the Publick ; by which means , all Warlike Preparations ceasing , the Souldiery became mutinous and unruly , and the People faint and discouraged . The Factions also , in the Civil Government , were not less dangerous , caused by Emulations , Jealousies , and Treachery ( Evils incident , even at this day , unto the Nature of this People ; ) for their Hatred , and Dissensions were heightened with such inveterate Malice , each towards other , as could more easily submit to an Enemy , than condescend to a Citizen ; Externo potius applicet , quam Civi cedat . With this quarrelsome temper of the Greeks , Q. Flaminius was anciently so well acquainted , that fearing their Dissensions amongst themselves ( after he had withdrawn his Army from Greece ) might expose them to the Sword of Philip of Macedon , and Nabis the Tyrant , exhorted all the States of Greece to Unity and Agreement , which , like the Bundle of Arrows , could hardly be broken by the greatest Force . The foregoing disorders , and this factious temper , were Preludes to the destruction of the Grecian Empire , which first being made Christian and equally glorious to any Church of Christ , both for Multitude , and for the Zeal of Professors , was through the Grace of God more excellently prepared with Passive Vertues to sustain the Yoke of the Grand Oppressor , which was imposed on them for not better observing the Law of Christ's Kingdom . In this condition , we are now to consider of this lost and undone Empire , whose Crown and Diadem being fallen to the Ground , and not farther to be accounted amongst the great Potentates , who sway and govern the Earth ; we are to treat of it , as of a number of People professing the Gospel of Christ ; and in Spiritual Matters submitting with all obedience to the Government and Rule prescribed them by such Pastors and Ministers , as have , by succession of Ages , been instituted and set over them by Christ and his Apostles . And being here to speak of a Church-Christian , we are not to treat of it as of a single Province , as of Hellas , or as confined to Attica alone , Ab Isthmi Angustiis Hellas incipit . nor as afterwards by enlargement of the Macedonian Dominion over the lesser Commonwealths , the Achivi , Danai , Myrmidones , Pelasgi , and Argivi , were nominated with the common appellation of Grecians . But we are here to consider them both as Hellenes , properly of the Greek Nation , as denoted in Scripture , 1 Cor. 1. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Greeks seek Wisdom , and as such a number of Christians , who in any part of the World submit to the Government of one of the four Patriarchs . The Greek Church is ancient , and had the Blessing and Honour to be taught by the Apostles themselves ; for St. Paul himself was their great Doctor , by whom the Gospel was first preached at Philippi in Macedonia ; next at Thessalonica , the chief City in Mygdonia ; then at Athens in Attica , and Corinth in Peloponesus . Apollos also came from Ephesus , being instructed by Aquila and Priscilla , and preached the Gospel in Achaia , Acts 18. 24. And so gloriously was the Doctrine of Christianity received and propagated by the vast numbers of Christians , who crouded into the Church , that for the better Government thereof , it was thought fit and necessary to dispose them under several Jurisdictions ; so St. Paul constituted Dionysius at Athens , Aristarchus at Thessalonica , Epaphroditus at Philippi , Silas at Corinth , Timothy at Ephesus , and Titus in the Isle of Crete , now called Candia : and so generally were the Greeks in those days converted to the Christian Faith , that a Grecian and a Christian were almost convertible Terms , comprehending , as it were , the whole Body of the Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Jew first , and then to the Gentile , or Greek , Rom. 2. v. 9 , 10. But how ancient this Church was , with what Zeal it begun , with what Glory and Magnificence it shined , under the protection and succour of its nursing Fathers the Grecian Emperours , is not our Theme in this following Treatise : But our Subject here is more Tragical , the subversion of the Sanctuaries of Religion , the Royal Priesthood expelled their Churches , and those converted into Moschs ; the Mysteries of the Altar conceal'd in secret and dark places ; for such I have seen in Cities and Villages where I have travelled , rather like Vaults or Sepulchres than Churches , having their Roofs almost levelled with the Superficies of the Earth , lest the most ordinary exsurgency of structure should be accused for triumph of Religion , and to stand in competition with the lofty Spires of the Mahometan Moschs . But so it became Christ to suffer ; and , in imitation of that Grand Exemplar , his Church , as Members of his Mystical Body , conforms to his admirable Humility and Patience , whereby the promise of our Saviour is verified , That the Gates of Hell shall not prevail against his Church , and that Tyranny and Oppression shall never subdue the Constancy , or abate the loud Profession of the Christian Religion . And as the increase and prevalency of the Christian Faith against the violence of Kings and Emperours , and all the Terrours of Death , is a demonstration of its verity ; so the stable perseverance in these our days of the Greek Church therein , notwithstanding the Oppression and Contempt put upon it by the Turk , and the Allurements and Pleasures of this World , is a Confirmation no less convincing than the Miracles and Power which attended its first beginnings : For indeed it is admirable to see and consider with what Constancy , Resolution , and Simplicity , ignorant and poor men keep their Faith ; and that the proffer of Worldly Preferments , and the priviledge which they enjoy by becoming Turks , the Mode and Fashion of that Country which they inhabit , should not decoy or debauch such silly Souls , who can offer little more of Argument in defence of their perswasion , than the Doctrine of their Forefathers , and the common profession of those , who , in many places , especially in the Morea , and all Romagnia , use the same Customs , and speak the same Language of Greek with them . Nor can I attribute this Constancy to the meer force of Education , for Turks intermingle with them * , inhabit in the same Street , and sometimes under the same Roof ; their Children play , and are bred up together , and have almost the same Manners and Customs with them , and have little different besides their Religion , and something of Briskness and Spirit in the Children of Turks , which seems naturally to usurp an Authority over their Greek Play-Fellows : So that if Education were the sole motive and principle , Turcism might sooner take root than Christianity , having the opportunity equal , and in the easiness of things naturally to be believed , and other specious and fair offers , the advantage , before the mysterious Doctrine of our Faith , and the exact severity of our lives , which is neither revealed nor performed by the meer motion of flesh and blood : But certainly much is to be attributed herein to the Grace of God , and the Promises of the Gospel ; and if any Art or Polity can be said to have place over the affection of the People ; none seems more efficacious than the strict observation of the Fasts and Feasts of their Church , by which the people are taught as in a visible Catechism , the History of Christianity ; more ( I dare say ) than by their ill-composed Sermons , or repetition of the Scripture in the Vulgar Tongue ; for being severely imposed , and observed with much solemnity , they affect the Vulgar with an awe of something divine and extraordinary in them . The fear also and apprehension of some Authority in the Church , as the power of the Keys , Excommunications , and other Ecclesiastical Censures , work a reverence in the people towards their Clergy , which is indeed the main Pillar and Basis which supports a Church . For as Tacitus speaks of the Jewish Nation , when under the Roman Power ; That , Hon●● Sacerdotii firmamentum Potentiae eorum ; the Honour which they gave to their Priesthood was the foundation of their Regimen ; for that which commands the conscience , reduces the body , will , and affections to obedience : so more particularly in Ecclesiastical Polity , it is the Fence and Hedge of the Sheepfold . This being broken down , the Sheep stray , and Satan enters with his seed of Heresie and Schism ; for what can hinder men from running into Prodigies of Fansie and wild Opinions , where every man is his own Pastor and his own Bishop ? This apprehension of Power which attends the Keys , is available in a double capacity ; for , besides the energy it hath in Spiritual Matters , it supplies amongst the Greeks the defect of a Temporal Authority : in regard that they ( though Subjects of the Turk ) do yet oftentimes in Controversies about matters of Right follow the advice of the Apostle , by referring the determination of their Cause to the arbitrement of spiritual men , and chief of their Saints , who are their Bishop or Patriarch , and other Chiefs of their Clergy , rather than to stand to the Judicature of Infidels . But this the Church presumes not to bind on mens Consciences , left it should seem to usurp that Right which others hold by the Sword , and contradict that saying of our Saviour , My Kingdom is not of this world : Howsoever , such as are religious and devout amongst them , esteem it a Crime highly scandalous , and savouring of a bad intention , to have recourse rather to a Mahometan Divan than a Christian Sentence ; as if those who can judge of the inward Conscience were not yet sufficient to Umpire in a Temporal Cause . Secondly , This Reverence to the Church produces a firm belief and strict adherence to the Articles of it , and to all the Ceremonies and matters the most minute and indifferent , not suffering the least change or alteration in them : which in this conjuncture and state of things seems very convenient , if not necessary , in the Greek Church . For though they are sensible ( as many of their Priests have confessed to me ) of the inconvenient length of their Liturgies ( concerning which we shall speak in another Chapter ) and of many superstitious Customs and Ceremonies derived to them from the times of Gentilism , which are now ingrafted into , and as it were grown up with their Religion , and many other Rites of which the wiser men are ashamed , and wish they were amended ; yet they fear to correct and alter them : Nay ( as they have assured me ) the very alteration of the Old to the New Stile would be highly hazardous ; lest the People observing their Guides to vary in the least point from their ancient , and ( as they imagine ) their Canonical Profession , should begin to suspect the truth of all , and from a doubt dispute themselves into an indifference , and thence into an entire desertion of the Faith. Though the Christian Religion profess'd in the Ottoman Dominions lies under a Cloud , and a sad discouragement , yet , thanks be to God , there is a free and publick exercise thereof allowed in most parts , and something of respect given to the Clergy , even by the Mahometans themselves , who esteem honour due to all persons of what Profession soever , who are set apart and consecrated to Gods service : For it is evident that the Turks entertain something of a good opinion of the sanctity of the Christian Religion , and a belief that God hears their Prayers , because that in the time of common Pestilence , or Calamity , both the Greek and Armenian Patriarchs are enjoined by the Turks to assemble their People and pray against it . This permission of the Christian Religion indulged by the Turks , is both agreeable to Mahomet's Doctrine , and the Priviledges granted by the Sultans , who in their Conquests of the Grecian Empire judged that a toleration of Religion would much facilitate the entire subjection of that People . The greatest burden that is laid upon them by the Turk is their Haratch or Poll-money , for which every man who is arrived to 20 years of age pays Four Lyon Dollars per Annum ; and Youths between 15 to 20 pay half so much ; but Women are exempt from this burden . Also Greeks who have Lands and Houses are taxed pro rato for extraordinary Expences , for entertaining a Pasha or some great Person , whose charges they are obliged to defray in his passage through their Country : and this Tax is as well common to Turks as Greeks . But this is a matter inconsiderable in respect of that Custom of Decimation , which was a taking away of the Tythe , or every Tenth of Male-children from the Greeks , according to the number of them in the respective Parishes , out of which proceeded the best and stoutest of the Turkish Janisaries : but this Custom is now wholy out of use , not having been practised for many years ; either because the Turks are willing to lay an easie Yoke on the Greeks , or because so many of them turn Mahometans , and of other parts and Nations such numbers flock daily to the Profession of Turcism , that there is no need of this unnatural addition to increase the Power and Kingdoms of the Turk . But with what freedom soever Christianity is licensed amongst the Turks in Europe , it lies under a Cloud , and a greater abhorrency in Asia ( unless in the Maritime Towns and Places , where Traffick and Commerce have taught them Civility . ) For Mahometanisme having had its first Original in Asia , is most precisely observed in those Eastern parts , where Christian Priests are forced to live with caution , and officiate in obscurity and privacy , fearing the superstitious temper of the Asian Zealots , who are of a Pharisaical humour , high esteemers of their own sanctity ; in comparison of which , they account the European Turks loose and negligent Professors , defiled by the use of Wine , and unhallowed by their conversation with the Christians , to whom they commonly bear so horrible a detestation , that some of them judge it unlawful to be in their company , or receive presents from them , or to give them the salutation of peace , and esteem their Cloaths , if touched by Christians , to be polluted Garments , profaning their prayers . It is generally observed , that Pharisaical Professors in all Religions are the worst people in the world , and the greatest disturbers of Humane Conversation , and the peace and quiet of a Commonwealth . I knew once at Smyrna a Reverend Preacher amongst the Turks , or as you may call him a Doctor or Schoolmaster , who had many Pupils under him , whom he instructed in the Mahometan Law , who was so great a lover of his own Sect , that he hated the rest of Mankind ; his Sermons were always stuffed with Invectives against Christians , charging Smyrna with unpardonable sins , for indulging priviledges unto them , and for admitting them into their Country on consideration of that lucre and benefit which their Trade brings : in which discourse he oftentimes suffered himself to be so extravagantly transported with intemperance of language , that at length the Officers of the City were forced to put him in mind of the common scandal he gave to the interest and subsistence of the Inhabitants ; that those discourses reflected on the Grand Signor and his Government , and were Declamations against the clemency of their Emperour towards his Subjects , and opposed those Capitulations and Articles which the wisdom of their Government had concluded with Christian Princes , which were matters of that concernment , as were neither safe for him to handle , nor for them to hear : with which Admonition though this Pharisee grew more moderate in his language , yet his pride and insolence was not in the least abated ; for when he mounted his Mule , accompanied with his Followers on foot , of the same rank and head , and accidentally met with Franks riding abroad on Horses ( such they call all the Western Christians ) they would force them to alight , and with great reverence attend until the sanctity of so holy a man were past : For their Books ( as they report ) say , and teach them not to suffer Christians to sit on their Horses , whilst men of their profession pass by them . But our people little concerning themselves with what is written in their Books , and less supporting an insolence and affront from them , there often hapned rencounters and scuffles between both parties , which had proceeded to higher quarrels , had not the Magistrates seasonably suppressed the insolence of that people ; which was afterwards confirmed by Commands from the Grand Signor . But not only hath the Greek Church the Turk for an Enemy and an Oppressor , but also the Latines ; who not being able by their Missionaries to gain them to their party , and perswade them to renounce the Jurisdiction of their Patriarchs , and own the Authority and Supremacy of the Roman Bishop , do never omit those occasions which may bring them under the lash of the Turk , and engage them in a constant and continual expence ; hoping that the people being oppressed and tyred , and in no condition of having relief under the protection of their own Governours , may at length be induced to embrace a Foreign Head , who hath riches and power to defend them . Moreover , besides these wiles , the Roman Priests frequent all places , where the Greeks inhabit , endeavouring to draw them unto their side both by Preaching and Writings , of which one being written in the Vulgar Greek by Francis Richard a Jesuite , and printed at Paris , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was dispersed in all parts , where that Language was current ; of which the Patriarch and Presbyters of that Church taking special notice , and being very jealous and sensible of the ill effects it might produce in the minds of the Ignorant , caused about 18 Years past that Book to be burnt , prohibiting the use and reading thereof unto all people of their Church , under penalty of the most severe Excommunication . But so far indeed have the Latines the advantage over the Greeks , as Riches hath over Poverty , or Learning over Ignorance . And whereas now the ancient Structures and Colleges of Athens are become ruinous , and only a fit habitation for its own Owle , and all Greece poor and illiterate , such Spirits and Wits amongst them , who aspire unto Sciences and Knowledge , are forced to seek it in Italy : where sucking from the same Fountain , and eating Bread made with the same Leaven of the Latines , it is natural that they should conform to the same Principles and Doctrine . So that it will not be strange , if in Exposition of those points wherein the Church of God for some Ages hath been silent , and but now controverted in these latter days , the Greek Priests should with little variety follow the sense of the Latine , which they take up at adventure , not being of themselves capable either to prove , or try the meaning of the Scriptures , or examine the ancient Tenents of their own Church . And thus much shall suffice to have spoken of the Greek Church in general . CHAP. II. Of the seven Churches of Asia , to which St. John wrote ; Viz. Smyrna , Ephesus , Laodicea , Philadelphia , Sardis , Pergamus , and Thyatira ; wherein also is treated of Hierapolis . BEING to treat of the Present State of the Greek Church ; the condition in which the seven Churches of Asia now stand , of which Christ himself and the Holy Spirit was pleased to take so much notice , Rev. I. must not only come pertinent to our discourse , but in some measure also delight the curiosity of the Reader , being transferred from my self , who have with my own Eyes beheld the strange Catastrophe of those anciently famous Cities , which now , for the most part , are forgotten in their Names , as well as buried in their Ruines . It seems that these ancient Cities were not only famous for their Devotions , which moved our Lord Christ , by the hand of the beloved Disciple , to write them a Letter , but likewise by a special denomination were called the Churches of Asia the less , though others might be as renowned , and as devout as they ; in which the Gospel had been preached , and accepted , and might be stiled with the same appellation , as parts of this great Continent , which is one of the quarters of the World. But this term of Asia is here restrained to the lesser or Lydian Asia , in which the seven Churches are scituate , different , as Heylin observes , from the Proconsular , which well agrees with what is said Acts 16. v. 6. and v. 7. When they had gone through Phrygia , and the Region of Galatia , and were forbidden of the Holy Ghost to preach the Word in Asia , after they were come to Mysia , they assayed to go into Bythinia , but the Spirit suffered them not . Nor is the Name of Asia improperly restrained to Lydia it self , AEolis , and Jonia , and some parts of the greater Mysia ; because a famous City seated at the foot of the Mountain Tmolus gave this denomination to the Countries circumjacent , before it was enlarged so far , as to become a general Name for the greater Continent . This Mountain though in some parts hides his head in the Clouds , and commonly wears a covering of Snow , and is asperous , craggy , and barren ; yet in other place , that I have passed , where his head is not so loftily raised , he is more fruitful and pleasant , replenished with Villages and Inhabitants , adorned with streight Pines and Oaks , the Soil as rich and fat as the lower Vallies , watered with abundance of cool and pleasant Streams , planted with Vineyards and Fruit-Trees to refresh weary and heated Travellers , which near some Villages being set with care and art , intermixed with Streams and Falls of Water , render them more pleasant than the Orchards of the Plains , or Gardens of the Cities . The City of Smyrna ( as I am apt to believe ) had anciently its Chief situation upon , and on the side of the South-Hills , which we call the Wind-mill-Hills over Santa Veneranda ; but being shaken with Earthquakes , was afterwards for the convenience of Trade , re-edified for the most part in a bottom , or level , being removed from a more wholsom air of a rising Hill ( which still retains in its ruinous Footsteps the marks and remembrances of its ancient Glory ) to a place of Bogs and Fens , which in the Autumn evaporated those Fumes and Atoms , which engendred malignant Feavers , and proved most fatal to English bodies ; though now for some years past , that the lower parts being inhabited , the Ditches drained , and the Bogs turned into Gardens , and the air purified by the fire and smoke of many Inhabitants , this place cannot , in my opinion , be esteemed less healthful than any other Maritime City in the Levant . This City is still the most happy and flourishing of all the other Sister-Churches , having still the Honour to be a Metropolis , and to rule over those which were formerly co-equals with it . The convenience of its Port and Harbour ( being one of the finest Bays in the world ) caused the Christian Merchants to chuse it , for the Chief Scale of the Turkish Empire ; whose Trade increasing , and thereby the Customs of the Grand Signor , began in these late years to be taken notice of by the principal Ministers of State , and to acquire a Renown above all the Cities in the lesser Asia : for this Cause , the famous Vizier Achmet , Son of Kuperlee , cast his Eyes upon it ; and understanding in what manner this City was neglected , how its ancient Buildings and Royal Structures were destroyed , its Aquaeducts decayed , and no publick Edifice remaining agreeable to the state and glory of such a Mart and Emporium , famous through the World , was moved to take a resolution to restore in some measure the pristine magnificence of this City : which undertaking to do at his own charge and expence , he erected a stately Besasteene , ( which is a place where Shops are kept , like our Exchange ) a sumptuous Chane with a Bagno , and Stables belonging to it , all built of Free-stone , and covered with Lead , except the Stables ; which Stones were brought from the ancient Ruines of the old Smyrna ; and also formed and raised a handsom Structure for the Custom-house upon Piles of Wood within the Sea : for convenience of all which , he erected a stately Aquaeduct , and joined so many Streams of Water into one Current , that not only the New-Buildings were supplied therewith , * but also 73 new Fountains were added to this City ; so that whereas formerly some Houses were forced to fetch their Water from far , now every Family is well accommodated , and every Street as well supplied therewith , as most Cities are which are seated in the great Continent of Asia . All which was finished and compleated in the year of our Lord , 1677. This is the present State and Condition of Smyrna in these Modern times : How it was anciently , we shall best understand from History , and from the Remains of Antiquity , of which few are discernable ; as namely , the Theatre , which was about the year 1675. wholy ruined by the Turks , and the Stones carried down to raise the new Edifices : At the destruction whereof it is observable , that in the midst of one of the main Walls , there was found inclosed about a Bushel of Medals , all of the Stamp of Galienus the Emperour , of which I my self procured some ; judging that this Theatre , which was almost as ancient as the City it self , might be repaired afterwards by Galienus , and this Copper-Coyn there inclosed in memory of this Emperour , that future Ages might acknowledge him to have been the Builder of that stately Fabrick , whensoever time or Enemies should bring it to destruction . Over the Gate of the Upper Castle on the Hill the Roman Eagles continue still engraved ; and not far from thence is the Tomb of S. Polycarpus , one of the first blessed Martyrs of the Gospel of Christ Jesus , who was put to death in the Theatre . At the Gate of this Castle we speak of , there is a great Head of Stone immured in the Wall , something resembling the Head of an Amazon , which the Turks call Coidafa ; and thereof have this Story . That in ancient times the Archi-pelago , or Ionian Sea , was once firm Land ; but when Alexander the Great intending to make his Conquests as far as the East-Indies , was refused passage through the Countries of this Coidafa , to whom the Archi-pelago , then firm Land , was subject , he in revenge cut that Neck of Land , which we call the Hellespont , and thereby let in the Propontis and Euxine Sea into her Country , which made such a Deluge and Inundation , as ever after over-whelmed that vast Tract of Land , which now makes a Sea , leaving only some few Isles , which were the tops of Mountains , and make up those many Islands which we find in the Archi-pelago . And thus much we are assured from a piece of Turkish History : but it matters little what the Turks report or write in these cases ; for it is more probable , that that Woman which the Turks call Coidafa , was that great Amazon-Smyrna , which Strabo saith gave the Name to this City ; whose Face may be that which we find enstamped on Medals with the Inscription of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People that first built this City came from Ephesus , and dispossessed the Leleges of their Habitation ( as Strabo reports : ) Afterwards the Lydians demolished the Buildings , so that for the space of 400 years it was inhabited rather like a Village than a City , until Antigonus , and after him Lysimachus restored it to its ancient splendour . The City was chiefly built on the side of the Hill ; and it is now evident , since the great Ruines round the Town were digged up to supply the New-Buildings with Stone , that all those Ruines on the East-side of the River Meles , were no other than Temples , and Burying-places of the dead ; and particularly that which we called the Temple of Janus ; which being demolished , proved no other than a Vault full of Sepulchres , and might become the Bodies of the Monarchs and Princes of this Country : I once believed it to be the Homerium , or the square Porch , which ( Strabo saith ) was dedicated to Homer ; but my Eyes have evinced the contrary ; and it may rather be that large Porch which we find situated on the Hill near to the Castle . Having taken this view of Smyrna , let us proceed to the next Church , which in my Travels was Ephesus , distant about 45 English Miles S. South-East from Smyrna , and about five Miles from the Sea , accounted in ancient times for a Maritime City , by reason of the River Cayster , which near to the Sea was capable to receive the Vessels of those days ; but further up and nearer to the City , it turns and winds so wantonly through the Plains , and with such curious doublings , as gave occasion to Travellers , upon the Authority especially of Heylin , to mistake it for the Meander ; which Errour the Name which the Turks give it of the lesser Mendres may confirm . But before we enter into this City , ( if we may now so call it , ) let us first hear what Strabo reports thereof in ancient times . It was encompassed ( says he ) with that Wall which now stands at the charge of Lysimachus , who therefore named it Arsinoa , after the Name of his Wife ; but that Name prevailed not long , before it returned to its ancient denomination of Ephesus . The Government was exercised by a Senate , and in matters of great importance all the People were assembled . The Temple of Diana was first built by Chersiphron ; but this being burnt by one Herostratus , a more stately Edifice was erected by the large and devout Contributions of the Female Sex : but these not being sufficient to perfect the Work , Alexander proffer'd to compleat the remainder at his own Expence , on condition that his Name might be entituled to the whole Fabrick . But this offer was refused by the Complement of a witty Ephesian , That it was not seemly for one God to contribute to the Temple of another . All the Priests of this Temple were Eunuchs , called Megalobizi ; these were in great Honour , and assisted by Virgins . This City hath both a Port and Shipping belonging to it ; but the Port is very shallow by reason of the great quantity of mud which the Cayster throws up ; but the City daily increases , and is the principal Emporium of Asia on this side of the Taurus . Pliny who was also well acquainted with the Geography of these places , instructs us farther , and tells in his Nat. Hist. lib. 5. That Ephesus attollitur Monte Pione , & alluitur Caistro in Cylbianis jugis orto . And true it is , that its situation is on the side of a Hill , having a Prospect to the West towards a lovely Plain , watered and embellished with the pleasant Circles of the Cayster . Some Marshes there are not far distant , and yet so far , as that the Vapour of them seems not to reach or corrupt the air of the City . The Soyl produces abundantly Woods of Tamerisk , which over-running the Plains , render them delightful to the Eyes of the beholders . But nothing appears more remarkable and stately to a Stranger , in his near approach to this place , than the Castle on the Hill , and the lofty Fabrick of Saint John's Church , now converted to a Turkish Mosch , the biggest Pillar in which is five Turkish Pikes and a half in compass , which is upwards of four English yards ; these lifting up their heads amongst other Ruines , and humble Cottages of the present Inhabitants , seem to promise that magnificent Structure , which renowned and made famous this City in ancient-History . But at the entrance , a person stumbles at Pillars of Porphiry , and finds an uneasie passage over subverted Temples and Palaces ; the memory of what they have been is not preserved by Tradition , and few or no Inscriptions remaining to direct us . Some marks there are of a Building more ample and stately than the rest , which seems to have been seated in the Suburbs of the City without the Wall ; and therefore gives us cause to conjecture it to have been the Temple of Diana , the Metropolitan Shrine of all others dedicated to that Goddess , anciently adjoining to the Ortygian Grove and Cenchrian Stream , where she and Apollo were reported in Fables to be born from Latona . Ephesii memorabant , non , ut vulgus crederet Dianam atque ; Apollinem Delo genitos : Esse apud se Cenchrium Aninem lucum Ortygium , ubi Latonam partu gravidam , & Oleae , quae tum etiam maneat , adnifam , edidisse ea Numina . This therefore might probably have been the Temple of that Goddess , which all Asia and the World worshipped , and caused that riot and pudder amongst the Silver-smiths of this place . Under the Ruines of this Temple we descended about 30 Stairs with Lights in our hands , where we entered into divers narrow passages , with many turnings and windings , that it was necessary to make use of a Clew of Thread to guide us , which some therefore call a Labyrinth ; but to me it seemed no other than the Foundation of the Temple , which for Fabricks of that weight and magnificence , is convenient ( as I conceive ) according to the Rules of the best Architecture . The air below was moist , and of a suffocating heat , which nourished Bats of a prodigious bigness , which oft-times struck at our Torches , as Enemies unto light , and Companions of those Spirits which inhabit the Stygian darkness . Not far from hence was a stately Lavatory of Porphiry , called Saint John's Font , the Diameter of which was about seven Turkish Pikes , wherein ( it is reported ) he baptized great multitudes of Believers . Not far from hence was shewn us the Cave of the seven Sleepers , the Story of which , whether true or false , is yet current through the World , and believed so far by the Christians that anciently inhabited Ephesus , that they have erected a Chappel in memory of them , part of which remains unto this day , and the Painting as yet not wholy defaced . The Theater is almost wholy destroyed , few Seats being there remaining , and of other Ruines no certain knowledge can be had ; the Inscriptions which I found I shall here insert , though they be for the most part so disfigured , and broken off from the Portals of Gates , and Triumphal Arches , as can little satisfy any mans Curiosity ; as namely this , which I took from a Wall which seemed to have been some publick Structure . M. P. VED . INICE . PP . VEDIAE . PT . Paulli . M. Filiae Uxoris & Etul , N. On an Arch is written , Accenso Rensi & Asiae . In a Wall of the Castle is a Head cut in Stone , having a Face like the Moon , on the right side a Snake , on the left a Bow : we may fansie it to mean Proserpina , Luna , Diana . Near the Gate of the Castle there is a Stone with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On a Marble Chest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Near the Temple of Diana is this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this Publius Vedius Abascantus , mention is made in other places : as , PVED . — CANTVS IVNIOR , that is A bascantus . Ibidem , — M : P. VEDI . NICEPH — ... VEDIAF P.F. PAVLLINAE ... In another place there is a Stone reversed within a Wall , part of which is covered with Earth with this broken Inscription . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over a Gate , which appears to have been in the middle of the City , are divers Figures engraven , still plain and not much defaced , which seem to represent the Story of Hector's Body drawn about the City of Troy by Achilles , and without Reason fancied by some to be a description of the first Christian Persecutions : for I having no such strength of Imagination to represent it to me in that Form , and observing likewise that the Stones do not exactly square each with the other , I am induced to believe , that they were fetched from some other place , and fixed there for Ornament in more modern times . The Aquaeduct on the East-side , agreeable to the antient Magnificence , and Honour of so Renowned a City , appears not very Antique , at least to have been repaired in latter times , in regard , that some stones which are found there , are reversed in the Walls , with Inscriptions denoting Marcus Aurelius , and therefore seem to have been placed by the Turks , as casually they came to hand , at the time that they first took possession of that City , when for some years it flourished even in their days , before the Ottoman Family became Master of Constantinople , or those parts of the lesser Asia . But now the Relicks of the Gentiles , the Christians , and the Turks are subverted , and lye unknown , and heaped promiscuously together : for the whole Town is nothing but a Habitation of Heardsmen and Farmers , living in low and humble Cottages of dirt , covered on the top with Earth , Sheltered from the extremity of weather by mighty Masses of ruinous Walls ; the pride , and ostentation of former days , and the Embleme in these , of the frailty of the World , and the transient Vanity of humane Glory . For I cannot , but with many reflections on the Wisdom , and Providence of Almighty God , who casts down one , and raises another , and on the strange alterations , and Metamorphosis of worldly things , take a prospect of this City of Ephesus , being as well changed in the Variety of Names as of Conditions . For as Pliny saith , during the Trojan Warr it was called Alopes , then Ortygia , then Morgas , then Ephesus , and now by the Turks Ayasaluck , seeming to derive this Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , luck being a termination in Turkish of the abstract , as ness is in English , as holy , holiness , and the like . This place where once Christianity so flourished , as to be a Mother-Church , and the See of a Metropolitan Bishop , cannot now shew one Family of Christians ; so hath the secret Providence of God disposed Affairs , too deep and mysterious for us to search into . About 10 Miles distant from Ephesus , to the South-west , lies the Town anciently called Phygela , by the Turks Koush Adasee , or the Islandland of Birds , by the Italians Scala Nova , but falsly esteemed Miletum , where Saint Paul landed , when he sent to the Elders at Ephesus , Acts 20. 17. From hence we passed on to Tyria so called by the Turks , which by proximity of the name , is by the Christians supposed to be Thyatira , but certainly not without great Errour . For Tyria is a City about 25 Miles distant from Ephesus , pleasantly situated on the rising of a Hill , well watered and planted with Trees , that at a distance it seems to be seated in a Grove , lying open on the North to a fruitful and pleasant Plain : Observing here no Ruines or marks of Antiquity , nor amongst the Greeks themselves , born in this City , any Tradition of the pristine state thereof , ( which often gives light to probable Conjectures ) I confidently concluded , that this place was not the ancient Thyatira , but rather a modern City erected by the Turks : and the more satisfied I am in this perswasion , when I consider what Livy writes concerning the situation of Thyatira , before he describes the Fight between the Romans and Antiochus ; for he saith that Antiochus had pitched his Camp about Thyatira , and from thence passing the Phrygian River , which is the Hermus , he retreated , and again encamped about Magnesia ad Sipulum ; from whence it is evident , that Thyatira must have been somewhere between Pergamus and Magnesia , and not another way , where it is now vulgarly imagined ; which I shall make more clearly apparent in its due place , when Providence in the Circle of my Travels , shall bring me to the City which the Turks call Akhisar . Laodicea is another of those Cities , which is also forgotten in its Name , and overwhelmed in its Ruines : and yet we certainly discovered it about four days journey South-East from Tyria : In our way to which we happily crossed the true Meander , called by the Turks Boiuch Mendres , or the great Meander , as they call the Cayster the little Mendres . The first sight we had of it , was from the top of a Mountain , being part of the Tmolus , from whence in the Plain beneath , we discovered innumerable turnings and windings of the River , with such variety as might entertain the Eyes of a Stranger for some hours with pleasure . Ipse recurvatis ludit Maeander in undis . And so continues to encircle all the Plains it runs through , with wanton Mazes , and with such a rapid current , that it stirred up the Earth and Gravel from the bottom , so that we found not the Streams of Water so clear and Crystalline as we hoped to have enjoyed , when we sate down to make our Collation on the Banks of the River ; and so continues its swift motion until it falls more gently into the Sea , not far distant from Miletum , now called by the Turks Melas , the true place where Saint Paul landed , when he sent for the Presbytery of Ephesus , which agrees with what Pliny writes in his description of the Meander : Amnis Maeander ortus e lacu Aulocrene , plurimisque affusus oppidis , & repletus fluminibus , crebris ita sinuosus flexibus , ut saepe credatur reverti , Apamenam primum pervagatur regionem , mox Eumenicam , ac dein Bargelicos campos ; postremo Cariam placidus , omnesque eos agros fertilissimos rigans , ad decimum a Mileto Stadium lenis illabitur mari . The first place which we imagined might be Laodicea , was a City called by the Turks Dingizlee , being so esteemed by the Greeks who there inhabit , and are not above 40 in number ; where they have a little Church . But little credit are we to give unto them , concerning the ancient condition of their Nation ; for they who are in those parts , and have lost their own Language , and speak and understand no other Tongue than the Turkish , are not competent Judges of the Antiquities which extend themselves beyond the time of the Turks . Howsoever , the situation of that place , which is exceedingly pleasant , and not far distant certainly from the true Laodicea , might yield us Reason sufficient to enquire for it in that City , which is planted with all sorts of Fruit-trees , watered with plentiful Streams , and abounds with all Provisions , either necessary or convenient for livelyhood ; so that the Turks compare it with the air and fruitfulness of Damascus : The outward Walls are ancient , but neglected after the Turkish Custom ; the City within built low after the modern Fashion of that Country , and is chiefly maintained by a Trade of Bogasines . Some few Churches there are , which appear to have been built by the Christians , now converted into Moschs , so that nothing appeared in this case , which could induce us to concur in Opinion with the Greeks , that that place was Laodicea : but being informed by Turks of certain Ruines about four miles distant from thence , called by them Eski-hisar , or the Old Castle ; curiosity lead us thither , where being entred , we found a City of a vast Circumference , subverted and overthrown , situated on three or four small Hills : What first we had sight of , was an Aquaeduct , which guided us to the rest , beneath which runs a River , which I call the Lycus , nourished with two other Streams , which I call Asopus and Caper , that so the situation may agree with the description which Pliny gives of it . Celeberrima Urbs Laodicea , imposita est Lyco flumini , latera alluentibus Asopo & Capro . This certainly can have been no other than the ancient Laodicea , according to the Description of Geographers , anciently called Diospolis . Here within we found , besides a multitude of other Ruines , three large Amphitheatres , and a Circus ; the three first were of a round form , consisting of about 50 Seats one above the other , the Stones of which were not much displaced . The Circus was long , and at the end thereof was a Cave , where the wild Beasts were kept , designed for the Roman Sports , over the mouth of which was an Arch with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many other Ruines there were of mighty Fabricks , of which we could receive no knowledge , nor make conjectures , nor could we be guided by Inscriptions ; for time and Earthquakes had so strangely defac'd all things , that besides the Theatres there scarce remained one Stone upon the other . Strabo saith , Laodicea , cum ante esset exilis , nostra , & parentum nostrorum aetate crevit : quanquam oppugnatione Mithridatis Eupatoris damnum accepisset , non contemnendum : sed soli praestantia , & laeta civium quorundam fortuna eam amplicaverunt . It seems that this City suffered much by Mithridates Eupator , yet the excellency of the soil , and the Riches of the Citizens quickly repaired the damages , and restored it again to its pristine happiness : For , as I said , the situation of it is elevated on two or three pleasant Mounts , rather than Hills , which oversee the most rich and delightful Plains of all Phrygia : It hath to the North the Mountain Cadmus , being distant ( as may be conjectured ) about ten English Miles , from whence the Lycus hath its source , and over-flows those Pastures round about , which in the time of Augustus Caesar bred numerous Flocks of black Sheep , which for the fineness of the Fleece far exceeded the Milesian Wools. And thus the Riches of their Woollen Manufacture , being added to the Donative of two thousand Talents , which Hiero bequeathed to that People , might be a considerable Revenue to the Publick , and serve to raise them out of the dust , when overthrown by Earth-quakes . For when Nero was the fourth time Consul , Laodicea ( saith Tacitus ) tremore terrae prolapsa , ●●llo in nobis remedio , propriis opibus revaluit : It was then sorely shaken by an Earthquake , the fate of most of the great Cities of Asia , which notwithstanding was re-edified by the p●●●●ance of its own Riches ; but relapsing again into the same Calamity , was deserted by its Inhabitants , and became irrecoverably lost , not only as to its pristine condition of prosperity , but also as to its very Name , having now no other existence , or being , than what Wise and Learned men have conserved in the Histories thereof . Having taken our view of Laodicea , we traversed the Country tovvards Philadelphia , and about five Miles on our right hand from Laodicea to the North , vve espied a White Cliff on the side of a Hill , vvith some Buildings thereon , vvhich from their Whiteness the Turks call Pambuck or Cotton : And having received information from the Greeks , that Hierapolis vvas there to be seen , Curiosity carried us thither ; of vvhich place Strabo reporteth in this manner . Hierapolis is seated over against Laodicea , vvhere are to be seen Baths of hot Waters and the Plutonium . The Waters easily congeal the earth whereon they run into Stone , so that the Chanels are firm Rock : The Plutonium is under the brow of the Hill , the entrance into which is no wider , than that a man can thrust himself through ; yet it is very deep within , of a quadrangular Form , containing about the compass of half an Acre , and is filled with such a thick and caliginous air , that the ground cannot be seen . At the new Moon the poysonous air contains it self within the circumference of the Cave , so that a man may approach to the mouth of it at that time without danger : but if any living Creature ventures to go in , it immediately expires : Cattel which have been put in there have been drawn out dead , and some Sparrows which we let flye therein , presently dyed . Those which attend the Temples enter in without danger ; because perhaps that they are full of an Enthusiastical Spirit , and so are preserved by Divine Providence ; or else because they have discovered some Conservatives against the Pestilence of that air . The Water of Hierapolis , which so abounds , that the whole City is full of Baths , hath an admirable vertue for dying , so that Colours dyed there with the help of certain Roots , equal the best Scarlets and Purple● of other places . Thus far Strabo : but what we our selves saw and observed , was in this manner . We mounting at first an ascent towards the Ruines , observed the ground to be covered with a soft brittle Stone , crusted by the hot Waters , which descend with a full Stream from the Hill. Being come to the top , the first Object which presented it self to our sight , and to put us in mind of our own mortality , as well as of the period and subversion of Cities , were certain magnificent Tombs of entire Stone , I may rather call them Coffins , with Covers of the same cut in a Cubical Form : one bore the Sculpture as it seemed of Apollo in a Chariot , but the Charioteer was dismounted , and both he and the other part of the Monument subverted . Other S●● pulchres there were , like small Chappels , covered with ridges of vast Stones , instead of Lead or Tiles to cast off rain : other Vault and Charnel-Houses lay open , where lay exposed the white Bones of men , light and dry , and as durable almost as the Walls of the City . Near hereunto was the Campus Martius , or a place which seemed to have been designed for Exercises and Feats of Arms. Proceeding farther , we entered into a solitude so dismal , as affected our minds with a strange confusion , and with the thoughts of the sad fate of this unhappy City . The Waters which tumbled down the precipice added by its murmuring sound to the melancholy of the place , and as they run petrifie all before them , making rude Channels for themselves of Stone ; and where sometimes they overflow they petrifie the earth with a brittle crust . In the midst of the City is a Bath of ●ot Waters , paved at the bottom w●●th white Marble ; but the Pavement ●s now disordered by the fall of Pilla●s and other Ornaments which encompass it ; for it seems to have been ●et off with Columns and Arches , agreeable to the Magnificence of antique Buildings , and to the excellent Vertues of the Waters . For I am of opinion , that the quality of those Waters at the beginning drew Inhabitants to that place ; the situation thereof not being otherwise advantagious for Trade , no more than the air seems conducing to health , lying open to a large Plain on the South , and is shut in to the North with a high Mountain . It might also in probability have had the Name of Hierapolis from the Medicinal Vertue of those Waters which often have been accounted sacred , and dedicated to some Deity ; or else perhaps the Cures they operated in many Diseases , might bestow the Name on it of the Holy City , as Rivers and Fountains have upon less considerable occasions been hallowed , and accounted sacred by the Gentiles . Not far distant remains the ruine of a Theatre , not very large but sumptuous , of a round Form ; the Seats about 23 in number , one above the other , but it is almost filled with the downfall of vast and weighty Pillars ; the Marble of which is so curiously polished and still smooth , and not defaced ( especially those parts of it which the rubbish and stones have preserved from the weather ) that I have not observed better in the Countries of Christendom . Some Inscriptions we found , but such as were worn out with time , and broken off in the midst , only this was very legible on the Portal of a Gate , which was fallen into the Theatre . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Authors say , that the multitude of Temples and Fanes with which this City did abound , was the reason they gave unto it that Name of Hierapolis , or the Holy City . And indeed the Ruines of vast Fabricks are so numerous , that we may well believe , that the false Gods had once there a great possession and share of Worship : and as the Walls and Pillars are the greatest and strongest that I have observed , so the Coverings or Roofs are the most different from all others that I have seen , being Stones of an incredible magnitude and weight , which by force of Engines being carried aloft , are there close cemented , without the help of Timber , and what is more of arched work , are yet joined so artificially , that unto this day they remain immoveable either by Time or Earthquakes . In this place is still to be seen the Grota , or Cayern so much defamed by ancient Writers , and particularly by Strabo , as before mentioned , for those pestilential or noxious Vapours which it perspires , infecting the air about it with unwholsom Atoms ; the which Pliny confirms , lib. 2. cap. 83. Nat. Hist. Simili modo specus est Hierapoli in Asia , matris tantum ●●● do ●● in●●●●●● ; ●●●●● Fi●●●hci specus quorum exhalatione temulenti futura praecinunt . The Turks that have had the curiosity to enter into this Cave , being ignorant of ill Vapours , have often felt the bad effects of them , having either suddenly dyed , or else fallen desperately sick : and therefore have a report generally amongst them , that the place is haunted by Spirits , which strike men dead that have the boldness to enter into their Region . For my part I would not go near it ; for I ingenuously confess , that Curiosity was never so prevalent in me , as to make those Experiments , which might hazard either my life or prejudice my health . This place which had the honour formerly to be a Metropolis , and Laodicea which was also the Mother-Church of 16 Bishopricks , now lies desolate , not so much as inhabited by Shephe●●● , and ●●●ag from the Ornament of Gods ancient Worship , which renowned them in former Ages , that they cannot now boast of an Anchorite or Hermite's Chappel , where Gods Name is praised or invoked . Passing forward to Philadelphia , about 12 miles distant from Hierapolis , we saw the Ruines of Tripolis , and thereabouts crossed again the Meander . Philadelphia now inhabited by Turks , and by them called Ala-shahir , or the fair City , is more happy than the other two Churches before mentioned , viz. Ephesus and Laodicea : For it still retains the Form of a City , with something of Trade to invite people to it , being the Road of the Persian Caravans : Though the Walls which encompass it are decayed in many places , and according to the Custom of the Turks are wholy neglected : Besides which there is little of Antiquity remaining , unless the Ruines of a Church dedicated to S. John , which is now made a Dunghill to receive the Offals of dead Beasts . Howsoever , God hath been pleased to preserve some in this place to make profession of the Christian Faith ; for it being inhabited by many Greeks , is adorned with no less than Twelve Churches , of which S. Mary's and S. George's are the chief , which we visited ; there the Chief Papa's presented before us some Manuscripts of the Gospel , pretending them to be very ancient , but we could hardly be perswaded to believe them so , because the Gospel of S. John , as the prime Apostle of Asia , was prefixed in the first place , and because the Chapters were not disposed in their due form and order , but according only to the method observed in their Missals . The situation of Philadelphia , is on the rising of the Mountain Tmolus , having a pleasant prospect on the plains beneath well furnished with divers Villages , and watered ( as I take it ) by the Pactolus . The only raritie which the Turks show in that place to Travellers , is a wall of Mens bones , which they report to have been erected by the Prince , which first took that City , who having slaughtered many of the besieged in a sally , for the terrour of those which survived , raised a wall of their bones , which is so well cemented , and the bones so entire , that I brought a piece thereof with me from thence . About 27 miles to the Northwest from Philadelphia , lye the ruines of the Anciently famous City of Sardis , one likewise of the seven Churches , of which Strabo gives this account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. The City of Sardis is great and ancient , and yet of later days than the State of the Trojans . It hath a Castle well fortified , and is the Capital City of the Lydians , called by Homer Maeone : the Mountain Tmolus hangs over this City , on the top of which is erected a high Tower of white Stone built after the Persian manner , from whence is a pleasing prospect overall the adjacent plains ; and thence also you may take a view of the Cayister . Out of the Tmolus flows the Pactolus , whose streams of ancient times carried great Flakes of Gold with its current , from whence Craesus and his Ancestors amassed their Riches : But now the springs of Gold are failed . The Rivers Pactolus and Hyllas fall into the Hermus , and afterwards those three joyned with more ignoble streams , empty themselves into the Phocean Sea , now called Fogia , or rather Fochia . But whatsoever this City was in former days , it is now only a poor Habitation of Shepherds , living in low and humble Cottages ; howsoever the ancient Pillars and Ruines list up their heads , as unwilling to lose the memory of their ancient Glory , once the Seat of the rich Craesus . This City is also seated at the foot of the Tmolus , as Strabo before-mentioned hath well described it ; the which also Pliny confirms in these words : Celebratur maxime Sardis in latere Montis Tmoli , &c. The Castle which is erected on a high and steep Mountain is very difficult to ascend , and almost inaccessible by force of Arms ; but being on the top , there appears the most pleasant prospect that ever my eyes beheld , to which the Pactolus gives a wonderful embellishment , which turns and winds so delightfully through all the Plains , watering all parts about in that manner , as to make that Country exceeding fertile and rich , and from thence might give occasion of that saying , that the Pactolus ran with golden streams : Over the Gate I read this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pergamus , another of those seven Churches of Asia , called by the Turks Bergam , which was amongst the rest so highly honoured with the aforesaid Divine Epistle , lyes about Sixty Miles North-ward from Smyrna , once the Regal City over the Provinces of Mysia , AEolis , Jonia , Lydia , and Caria , and afterwards bequeathed to the Roman Empire by the Will and Testament of Attalus the last King thereof ; whose Antiquity and Fame is celebrated , and recorded in Strabo in this manner . Lysimachus the Son of Agathocles , one of the successours of Alexander , kept his Treasure at Pergamus : the situation whereof is on the side of a small Hill , or Mount , which near the top ends in a Conical Form. The charge and defence of this City was committed to Philetaetus an Eunuch , who amidst many Treasons and Revolutions remained faithful to his Prince , concerning the Government of the Castle for the space of 20 years ; during which time Lysimachus being slain by Seleucus Nicator , the eldest Son of Philetaetus called Eumenes obtained the Government of the City and Country of Pergamus , whose Son Eumenes overthrew Antiochus the Son of Seleucus in the plains of Sardis : him Atta●us succeeded , who was the first that was honoured with the Title of King. After he overcame the Galatae , or Gallo-Grecians , in a bloody Battel ; and was he who joyning confederacy with the Romans against King Philip , was their true and faithful Ally , to whose Son Eumenes , after the victory over Antiochus in the plains of Magne●●● at Sipylum , was committed the Government of all that Country , which extends it self to the Mountain Ta●reo . But that which I observed of the City Pergamus , as it now stands at present , is this : that its situation is on the side of a Hill , which Strabo saith , is in a Conical Form , having a prospect into a most pleasant , and fruitful Plain , watered by the River Caicus , and abounding with all sorts of Fruits the Earth also yielding with little pains , or industry , causes the people to become lazy and negligent , which manured with the same care as is practised in the like naturally happy Countries would prove one of the most fertile Gardens and Paradises of the World : for from the top of that small hill which over-shadows the City , ( small I say in respect of the adjacent Mountains ) on which stands an ancient Castle , or rather the Walls thereof ill repaired , so pleasant a prospect discovers it self on all sides of the Plain , as for some hours may well entertain the Eyes of a Stranger with great delight . The Inhabitants being slothful , and abhorring labour , addict themselves principally to Thefts and Robberies , being more pleased to seize a Booty in their Plains with rapine and violence , than with honest and religious labour to purchase their Bread by turning up the rich Clods of their Native Soyl ; by which means this City goes more and more to decay and ruine , meerly for want of Industry : So that whereas about 10 years past there were 53 Streets of this Town inhabited , there are now only 22 frequented , the others are deserted , and their Buildings go to ruine . Here are still many remains and appearances of antique Buildings , such as vast Pillars of Marble subverted : One place seems to have been the Palace of the Prince still conserved by Columns of polished Marble , which like Buttresses support the Wall for at least 50 paces in length . There are also the Ruines of several Churches , one of which , more spacious and magnificent than the rest , is by Tradition of the Greeks of that Country , reported to have been dedicated to Saint John , and to have been the Cathedral of that City . Several other Churches are possessed by the Mahometans , and employed their superstitious Devotion , amongst which ( as reported by the Greeks and confessed by the Turks ) there are two , one anciently dedicated to S. John , and another to S. Demetrius , both which the Turks have relinquished , the first because ( as report goes ) the Walls fall as much by night as they are built by day ; and the other , because the Door of the Menareh or Steeple , which above where they call to Prayers points always towards Mecha , which is to the South-East , did in a miraculous manner after it was built turn it self to the North , to which point that Door now looks , of which I my self have been an Eye-witness ; but what deceit may have been herein contrived by the Greek Masons , I am not able to aver . There are also vast Ruines without the City of arched-work , and some remainders of a Theatre ; but there wanting Inscriptions and Tradition of the Inhabitants to direct us , we were wholy in the dark , and could make no certain conjectures or judgment of what they might have been ; only it is probable that such vast Piles of Building are the Reliques of Publick Edifices , amongst which this Inscription came to our view as engraven in a Marble Stone within the Walls of the upper Castle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gaium Antium , Aulum Tullium Auli filium Quadratum , bis Consulem , Proconsulem Asiae , septem Virum Mepulonis● Fratrem-Arvalem Legatum , & Propraetorem , & Bithyniae Legatum , Asiae Legatum Imperialem , Provinciae Capadociae Proconsulem , Cretae Cypri Legatum Imperialem , Praefectum belli , Lyciae & Pamphyliae Legatum , Propraetorem Imperatoris Neronis , Trajani , Caesaris Augusti , Germanici , Dacici , Provinciae Syriae , Senatus & Populus Primorum Procerum Pergamensium Benefactorem , qui curam suscepit restaurandae Militae . Through the upper part of this City of Pergamus runs a very plentiful Stream of Water , which in many places is honoured by Antiquity with magnificent Arches in form of a Bridge ; and this Stream I apprehend to have been named Selimus ; according to Pliny , longeque clarissimum Asiae Pergamum , quod intermeat Selimus , praesluit Cetius , prosusus Pindaso Monte. It is observable , that in the City are many Vaults under ground , almost under every House and under every Street , which must have been either Cisterns or conveyances for Water . And thus much shall serve to have spoken of Pergamus . And now from this place we shall proceed in our search and enquiry for Thyatira : for being satisfied ( as is said before ) that Tyria so called by the Turks , could not be Thyatira , for those undeniable Reasons before mentioned : We passed on from Pergamus South-East through the Plains , with hopes to find some Ruines on the North-side of the Phrygian River , and being guided thereunto by Ferrarius , who placeth Thyatira between Sardis and Pergamus , viz. 30 miles from the first , and 58 miles from the latter Southward : and taking likewise direction in our journey from Strabo , who says , a Pergamo versus Austrum montosum est dorsum ( on which dorsum , or ridge of a Hill , is a handsome Turkish Town , called at present Soma ) quo superato in itinere versus Sardes , urbs est Thyatira Macedonum colonia , quam ultimam Mysorum esse sunt qui dicant . In this journey , when we supposed our selves to draw near to the Place , for which we searched , we made enquiry of the Turks for ancient Ruines , who directed us to a certain place which they call Mermer or Marble , called so from the large Quarries of Marble which arise there , and are the finest and whitest Veins that ever I beheld , of which there remained certain ruined Houses ; but they were so evidently modern , that they looked nothing like the ancient Thyatira , but rather the subversion of some Turkish Bui●dings ; which , as we understood afterwards , had been deserted by its Inhabitants , and that they removed thence to a more commodious situation not far distant , which they denominated from the white Marble-Rocks of their old habitation , calling it Akhisar , or White-Castle . To that place thence being about five English miles we bended our course , and found it a City well inhabited , and considerable for the Trade of Cottons . At our entrance into this City casting our Eyes on Pillars and broken Stones with rare Sculptures , and on certain Inscriptions , which at a distance were so fair , that they seemed almost legible , we immediately apprehended , that this must have been the ancient Thyatira : farther enquiry gave light to our Conjectures , and changed our probable into arguments of demonstration For entering now within the Gates of the Town , and espying carved Works in Stone , more antique than the Turkish Nation it self , and better polished than what was ever effected by their Art or Industry , we immediately concluded , that we had certainly found that of which we had been so long in quest ; the which was more assuredly confirmed , so soon as we read this following Inscription , which we took from the Pedestal of a Pillar in the midst of the Market-place , which served to support the new Building . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English thus . The most potent Council of the Thyatyrenians have honoured Claudius Aurelius , Proclus , &c. This Inscription wherein Thyatira is named put us beyond all doubt of having found the City for which we looked , and gave us encouragement to make farther examination herein , so that proceeding forwards we found the Stone of a Sepulchre , of which a Tanner made use , filled with Hides and Lime , as followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As this City is named the most Potent and the most great City of Thyatira in the foregoing Inscriptions , so in this following it is called the most Excellent City , as we found it wrote on a large Sepulchre , placed in an open Court belonging to a Turk of Quality , brought thither to adorn it , or for a Cistern or some other services . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this Inscription the Reader ought to pardon somewhat of the barbarousness of the language , and also make some allowance to him that took it from the Stone , worn much with time and weather ; but the sense thereof is manifest , that it was erected in memory of Fabius Sosimus , and his Wife Aurelia Pontiana , and that the most excellent City of Thyatira had laid a Mulct of Prince , where he hath no Subjects of People to obey him : So it is with this Patriarch , who for Formality only constitutes some Bishops under him with the ancient Titles of Ephesus and Laodicea , &c. which perhaps lye buried in their Ruines , ( as we have declared in the foregoing Chapter ) or at least cannot boast of three Families of Christians , amongst which the * Despotical Power may be exercised . Howsoever God Almighty , still mindful of his promise to his Holy Church , hath in a wonderful and miraculous manner supported and conserved the Jurisdiction of this Patriarch most considerably , in the Consciences of Millions of Christians , unto this day , diffused over a large part both of Europe and Asia , which , that the Christian Reader may observe to the Glory of God , I have here set them down in order as followeth . The Arch-Bishopricks under the Patriarch of Constantinople are in number 13. Viz. 1. Heraclea , which contains under it five Bishopricks , viz. Callipolis , Rodesso , Tyriloe , Metrae , Myriophyton , 2. The ssalonica , now called Salonica , contains under it eight Bishopricks , viz. Kytros , Serveia , Campania , Petra , Ardemerion , Hieroros , or Athos , Plantamon , Poleane . 3. Athens , under which are four Bishopricks , viz. Talantion , Skirros , Solon , Mendinitza . 4. Lacedaemonla , under which are three Bishopricks , viz. Caryopolis , Amyela , Bessena , 5. Larissa , under which are ten Bishopricks , viz. Demetrius , Zetonion , Stagon , Thaumacos , Gardikion , Radobisdion , Skiathos , Lordorikion , Letza , Agraphon . 6. Adrianople under which is only the Bishoprick of Agathopolis . 7. Tornobon , under which are 3 Bishopricks , viz. Lophitsus , Zenovos , Presilava . 8. Johanna , under which are four Bishopricks , viz. Bothrontos , Vella , Chimarra , Drumopolis . 9. Monenbasia , under which are four Bishopricks , viz. Elos , Maina , Reon , Andrusa . 10. Methynna , an Arch-Bishoprick . 11. Phanarion , under which is Neochorion . 12. Patras , under which are three Bishopricks , viz. Olene , Morhon , Coron . 13. Proconesus , under which are two Bishopricks , viz. Ganos , Cora. Other Bishopricks , more immediately depending on the Patriarch , are Caesarea , Ephesus , Ancyra , Cyzicos , Nicomedia , Nicaea , Chalcedon , Trapezond , Philippopolis , Philippi and Drama , Thebes , Smyrna , Mitylene , Serra , Christianopolis , Amasia , Neocaesarea , Iconium , Corintb , under which only is the Bishoprick of Damalon . Rhodes , Nova Patra , Anus Drystrius , Euripus , Arta Nauplos , Chios , Paronaxia , Melos , Zia , Siphnos , Samos , Caspathos , Andro , Varna , Coos , Leucas , Media on the black Sea , Sozopolis not far from Adrianople , Sophia , Praelabon upon the Danubius , Bindene near Sophia . Capha in Tartary . Gothia Didymitochum Lititza not far from Adrianople . Bozia , Selibrea near Constantinople , Zuchna in Macedonia , Neurocopus , Melenicos , Berrea , Pogogiana in Illyricum , Chaldaea near the black Sea , Pisidia , Murea , Santorina , Imbros AEgina , Ogeroblachia near the black Sea. In Moldavia and Valachia are four Bishopricks . The Arch-Bishop of Epikion in Servia , who hath 16 Bishops under him , and of Ocrida which hath 18 , are not subject to the Patriarch of Constantinople , the certain reason of which I cannot assign . The Island of Cyprus was in its Ecclesiastical Government subjected once to the Patriarch of Antioch ; but afterwards by the Council of Ephesus as Canon the Eighth , and the same again confirmed by the Grace and Favour of Justinian the Emperour , ( whose Mother was a Cypriot by Birth ; ) this Church was made absolute and independent of any other , * and a priviledge given to Anthemius , the Arch-Bishop in that Age , to subscribe his Name to all Publick Acts in red Letters , which was an honour above that of any Patriarch , who writes his Name or Firm in black Characters , the which was afterwards confirmed by the Authority of Zeno the Emperour : This Favour and Indulgence was granted in honour to the Apostle Barnaby , who primarily governed this Diocess , where now his Sepulcher remains . The Arch-Bishoprick , during the time that it was under the Duke of Savoy and the Republick of Venice , was the Mother of 32 Bishopricks , but now by the oppression and violence of the Turks hath been reduced to one Arch-Bishoprick and three Bishopricks . The first hath its Cathedral Church at Nicosia , and receives its Revenue from Famagosta , Carpasi , and Tamasea , which are immediately subject thereunto . The Bishopricks are , First , that of Paso , and Arsenoia , or Arsinoe . The Second , that of Cyti , and Amathunta , anciently Cetium or Citium and Amathusia . The third , that of Cerinia and Solea , anciently called Salines , or Salamine from Salamis , and was the most renowned City of all the others . This Island before it was taken by the Turks , contained 14 thousand Villages : but after a Rebellion they made against the Turk , Anno 1580. and 1593. the greatest part of the Inhabitants were either killed or exterminated : to which the grievous Pestilence which succeeded in the Year 1624. added so irreparable a desolation , that of the 14 thousand Villages there remain not 700 at this present time . The Archbishop of this Island in this year 1678. is named Hilarion , and sirnamed Cicala , created and promoted to this Dignity in the year 1674. a learned man , and well skilled in the Greek and Latine Tongues . His Revenue or maintenance arises from the Churches of Famagosta , Carpasi , and Tamasea , according to the Ecclesiastical Endowments : but from the Villages he receives nothing , unless at the Visits which he makes twice a year , some Collection is made of Corn , Oyl , Wine , and other Fruits , in the nature of Tythes , but rather by way of Presents and Free-will Offerings , than of Duties . From the Monasteries he receives a certain annual Income or Rent , according to the Abilities and Possessions thereof , and from every Papa , or Priest , a Dollar yearly per Head : All which will scarce maintain a Patriarch , or yield him other than a poor livelihood . For when a Patriarch is first constituted , a Purse of Money or 500 Dollars is exacted , and paid to the Pasha , and as much more to the Janisaries ; besides the ordinary growing charges , which are yearly about 2500 dollars . For to the Pasha every three Months are paid 166 dollars ; and to the Janisary , which is set for a guard to the Partriarch , 20 or 25 dollars , as he thinks fit to agree : also upon the coming of a new Kadi there is always a new Expence , who commands what he pleases in Money or Presents ; so that with these Taxes and Exactions the Church is always harassed and made poor . The Bishop of Pafo , named at present Leontius , who hath the City of Arsinoia under his Jurisdiction , gathers his maintenance after the manner of the Archbishop . Pafo was anciently a Port of good fame and renown , and is so at present ; from whence is yearly shipped off a considerable quantity of Cottons , Silk , and other Merchandise ; but by the oppression and hard usage of the Turks , and the covetousness of the Officers , is reduced to poverty and want of people . The second Diocess govern'd by its Bishop , is that of Cetium , or after the Vulgar Cyti , hath under its Government the City of Limeson , Cilan , Amathunte , and another City anciently a Diocess , adjoined to it , called Cyrion : of which place one Cosma was Bishop some few years past , a person of good Ingenuity and Learning , born at Tunis in Africa , his Father of Thessalonica , and his Mother of Cyprus , with whom having some acquaintance , I had the opportunity to make these Collections relating to the state and condition of that place . The third Diocess is of Cerinia , the Bishops name at present Leontius , having three Cities under it , viz. Solea , Pentasia , and Marathusa , the which is governed and maintained in the same manner as the other Diocesses . The Names of the Patriarchs in this present year are Dionysius of Constantinople , Paisios of Alexandria , Theositios of Jerusalem , and Macarios of Antioch , which names they take upon themselves when they first enter into Monasteries or a Religious life . The Patriarch of Constantinople is elected by the Metropolites , or Bishops , according to the plurality of Voices ; but afterwards constituted and confirmed by the G. Signor , before whom after his Election he presents himself with all humility : and the G. Signor after the ancient Custom of the Greek Emperours presents him with a white Horse , a Manto or black Coole , a pastoral staff , with a Costan or figured Vest : and being mounted on his Horse with a Train of the Clergy , and principal Persons of the Greek Nation , and accompanied with a great Number of Turkish Officers , he returns with all solemnity to the Patriarchal Seat , at the entry into which he is met and received by the chief Metropolites , and others with wax Tapers burning in their hands , and by them conducted into the Church ; and there before the Altar is consecrated by the Arch-Bishop of Heraclea , who habited in his Pontifical Garments takes the Patriarch by the hand , and seats him in the Patriarchal Chair , sets the Mitre on his Head , and commits the Crosier to his hand ; which being performed , and the Offices sung , the whole Ceremony is ended . The Contention between the Greek Clergy , for the Patriarchal Power at Constantinople , hath begotten many troubles in the Church ; for such whom Ambition and Covetousness excite with a desire of this Ecclesiastical Preferment , and having some Riches of their own , and Credit to make up the rest at Interest , seldom or never miss the prize they pursue ; for the Arguments of Gifts and Benefits are so prevalent with the G. Vizier , and the other Turkish Officers , that they can afford easie admittance to the most frivolous Accusation that may be objected against the present Incumbent ; by which means the Patriarch is often changed , and the Debts of the Church increased , and the Election rather in the hands of the Turk than the Bishops ; the one being guided by Bribes , and the other by Faction ; by which means the Debts of the Church in the year 1672 , ( as I was informed by the Bishop of Smyrna ) amounted unto 700 Purses of Mony , which makes 350 thousand Dollars ; the Interest of which increasing daily , and rigorously extorted by the Power of the most covetous and considerable Turkish Officers , who lend or supply the Money , is the reason and occasion that the Patriarch often summons all his Archbishops and Bishops to appear at Constantinople , that so they may consult and agree on an expedient to ease in some measure the present Burden and Pressure of their Debts ; the payment of which is often the occasion of new Demands : For the Turks , finding this Fountain the fresher , and more plentifully flowing for being drained , continually suck from this Stream , which is to them more sweet , for being the Blood of the Poor , and the life of Christians . It is a remarkable Story , and very pertinent to this place , which the Bishop of Smyrna , when he once did me the honour to make me a Visit , recounted to me . That not long since certain Principal Officers amongst the Turks perswaded , or rather forced , a poor , simple Kaloir to stand Candidate for the Patriarchal Office , and to cheapen it at the price of 25000 Dollars , which offer the Turks signified to the Patriarch , that so he might either pay the Money himself , and thereby purchase his Confirmation , or prepare to give way to a new Successor . The whole Assembly of the Greek Clergy were greatly perplexed hereat ; yet knew not which way to resolve : For to accept of this Kaloir for Patriarch , who was poor , and brought nothing with him , besides his contemptible Person and Debt ( which they must at length pay ) would bring a scandal and scorn on the Church , besides the bad Bargain they should make in exchange of their Patriarch . Wherefore at length applying themselves with great Humility to the Vizier , they obtained a remission of 5000 Dollars of the price demanded ; and on payment of 20000 procured the continuance of their old Patriarch ; which matter being thus accommodated , the Clergy desired that the Kaloir might be delivered into their hands to receive punishment according to the Canons of their Church ; but this would not be granted , lest such an Example should deter Men from the like designs , and thereby prejudice the Musselmin Cause and Interest : Nor can the Laws and Canons in the Church against Simony prevail ; for the Clergy are tender to assert their power of Excommunication in this point , or any other part of their Spiritual Authority , which the Temporal Power of the Turk , in those Cases where his Interest commands , over-awes and frustrates ; usurping a power more Ecclesiastical , Supreme , and Pontifical , than that of the Patriarch . But to evidence the turbulent State of the Greek Church , we shall not need to fetch Examples farther back than from the year of our Lord 1670 , when one Mythodius was Patriarch at Constantinople , in which Office he had not been long seated , before he was forced by one Parthenius to retire , and hastily to take up his Bag and Baggage and be gone , and flye for Sanctuary into the House of the English Ambassadour ; it being usual for the new Patriarch to seize on the person of his Predecessor , with his Goods and Estate , for paying the Debts of the Church , and part of that price for which the Patriarchate was bought by him ; for which seldom wants some just Cause , or at least a seeming pretence ; in regard , that not only the real necessity of the Church Debts , forces the Patriarchs to extort Money from the People , but likewise a provident care for their future subsistence , prompts them to make Friendship with the Mammon of Unrighteousness , against that time that they shall be necessitated to surrender an account of their Stewardship . And I have heard some say , that this change of Patriarchs is so necessary for the maintenance of their Metropolites or Bishops , that without it they might starve ; unless they had this pretence for frequent Taxes : For levying Money in this manner on the people , some of it sticks to their Fingers , providing not only sufficient to pay the proportion expected from their respective Diocesses , but also for their own support . Mythodius having no sooner , as is said , quitted the place , but Parthenius entered , a person not only of a considerable Estate , but well acquainted and respected in the Turkish Court : Howsoever he continued not above a year , before he was forced to give way to Dionysius , Metropolite of Larissa ; who being a monied Man carryed his business with a high hand , and entered into the Patriarchal Seat with all the Ceremonies usual at the Instalment to that Dignity , procuring not only the Banishment of Parthenius unto Rhodes , but caused him also to be Anathematized , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pronounced with a loud Voice , in a full Synod or Convocation of all the Metropolites then present at Constantinople . Notwithstanding which , Dionysius did not long sit quietly , before he was disturbed with some vexations from the Wife of Panaioti , Interpreter to the Great Vizier , who being a high-spirited Dame , and elevated with the thoughts of her Husbands Riches and Preferment , comported her self in the Church , towards the Patriarch , with an arrogance undecent and mis-becoming the gravity of a principal Matron , which caused Dionysius sometimes to resent her Carriage , and to discourse contemptibly of her ; as is natural for men to speak of those who assume too much unto themselves : With which this Lady being provoked , made Complaints to her Husband , who , sympathizing with the grievance of his Wife , attended an opportunity to satisfie her Feminine Revenge ; the which was not long expected before one Gerasimus , Metropolite of Turnova , on the Borders of Valachia , presented himself as a Candidate , or one sufficiently qualified for the Patriarchal Office ; and in the first place applyed himself to Panaioti , who being a Greek , and near the G. Vizier , was best able to represent his qualifications and his offers to the Court , the which he performed , in complascency to his Wife , with that pressure and heat , that Gerasimus was speedily invested in the Patriarchal See , and Dionysius deposed , and forced to content himself with the Bishoprick of Phillipopolis , where he remained with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that place , which is an honour given to those who have formerly born the Dignity of Patriarch . Of all these changes and mutations Parthenius received intelligence , though far remote in his Exile at Rhodes , which he observed with such attention , as served to shuffle him into play at the next Game : For having in the time of being Patriarch amassed a considerable Treasure ( soon after the death of Panaioti the great Patron of Gerasimus ) he pushed again for the Patriarchal Office , and notwithstanding all the resistance made to the contrary , and the formal Anathema's and Curses used against him at the time of his deposition , he wrested it again to himself , and enjoyed it in despite of all his Adversaries , for some Months ; until that Dionysius , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Phillipopolis , observing what success attended Parthenius in his Restoration , resolved to tread the same path , the which he prosecuted so effectually , that he crouded out Parthenius again , and in this year 1678 , Dionysius sits in the Patriarchal Throne , there to remain until some other , who making a new proffer of advantage to the Turkish Court , shall expel him from thence . In this manner the G. Signor seems to be Head of the Greek Church , and Arbitrator in all their differences ; which every good Christian ought with sadness to consider , and with compassion to behold this once glorious Church to tear and rent out her own bowels , and give them for food to Vultures and Ravens , and to the wild and fierce Creatures of the World. In former times the Church paid no more to the G. Signor , at the change of a Patriarch , than ten thousand Dollars ; but the multitude of Pretenders for this Office , hath enhansed the price to 25000 Dollars . Formerly also the Instalment of a Patriarch was with the Solemnity and Formality before premised ; but the daily contests introduce that confusion and contempt of the Office , as hath left no place for honour or respect , so that a Patriarch ascends his Throne , and takes hold of the Mitre and Crosier with as little Ceremony , as an ordinary Priest or Curate takes possession of his Living or Vicaridge , or when he takes hold of the Ring of the Church door . The Patriarch cannot act in his Office , nor any other Bishop in his See , without a Baratz or Commission from the G. Signor : Nor is any Monastery allowed or protected , nor the Prior or Guardian endued with a power over his Monks , but by virtue of his Baratz : A Copy of one of which given formerly to the Latine Bishop of Scio , I have thought fit here to insert , for the better evidence of the matter and curiosity of the Style . The Command and Decree of the Noble and Royal Signature of the High State , and Sublime Seat of the Fair Imperial Firm , which enforces the Universe , and through the assistance of God , and defence of the Supreme Benefactor is received , and obeyed by all , as followeth . The Priest which is named Andrea Soffiano , who hath in his hands this Imperial and Blessed Command , is now by vertue of these Letters Patents of high State , created Bishop of those who profess to be of the Latin Rite in the Island of Scio ; and having brought with him his old Baratz , and desiring that the same might be renewed , and having to that end paid into our Treasury 600 Aspers , as the usual Fee in such Cases , I have therefore granted to this Andrea Soffiano this Baratz , as the perfection of Felicity . And moreover , I command that he go and be Bishop of the Christians of the aforesaid Rite , inhabiting that Island , according to the usual and ancient Custom , and vain and unprofitable Ceremonies ; willing and commanding that all Religious Priests , and all other Christians both great and small of the same Rite , inhabiting that Island , do acknowledge the said Priest for their Bishop ; and that on every business , which shall depend or appertain on , or of his Office and Episcopal Jurisdiction , they have recourse unto him , not deviating from his equitable and just Sentence . Moreover , that no other do meddle or concern himself , when the said Bishop , according to his unprofitable and vain Ceremonies , shall constitute or deprive in or of his Office any Priest or Religious person , as he shall judge him deserving or undeserving ; and that no Priest or Fryar of the said Rite presume to marry any persons without the Consent or License of the said Bishop : And every Will or Testament , which shall be made by any Priest dying , in favour of the poor Churches , shall be firm and valid : And if it should happen out , that any Christian Woman , under the Jurisdiction of this Bishop , should depart from her Husband , or any Husband should abandon his Wife , none shall have power to grant the Divorce , nor intermeddle therein , except the aforesaid Bishop . And in fine , the said Bishop shall enjoy and possess the Vineyards appertaining to his Church , with Gardens , Orchards , Villages , Fields , Barks , Mills , Monasteries , and Pious Legacies bequeathed in favour of his other Churches ; and all these Priviledges he shall enjoy in the same manner , as anciently the Bishops his Predecessors have enjoyed before him , and as firmely as ever , without receiving trouble , molestation , or interruption from any person whatsoever . And so be it known , and belief be given to this Noble Signature . The other three Patriarchs , being far from Court , and from the Evil and Covetous Eyes of the Turks , are the farther removed from Jove's Thunder-bold , and therefore are morefreely elected by the fole Votes and Suffrages of the Bishops , who having chiefly respect to the welfare and flourishing Estate of the Church , do most commonly prefer those who are most signal for their Piety and Learning . The Patriarch of Constantinople , besides the extent of his Jurisdiction , is of greater power , by reason of his Vicinity to the Court : but the Alexandrian is of greater Authority in his Ecclesiastical Censures and Civil Regimen , stiling himself with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Judge of the world . And the Patriarchs of Antiochia and Jerusalem , by reason of their poverty , not having sufficient to subsist , are little reverenced by the Turks , or their own People . The Patriarch of Constantinople , who was so great and opulent under the Christian Emperours , is now reduced to a narrow Fortune , being deprived of his certain and setled Revenue , by the violence and sacriledge of the common Enemy to the Church of Christ ; so that the chief income is accidental , arising from the death of Bishops , Arch-Bishops , and ordinary Priests , and from such as are consecrated and admitted into their Diocesses and Parishes : What a deceased Priest leaves ( not having Children ) accrues to the Patriarch as to the common Father and Heir of them all , from which arises a considerable Revenue every year . The other Patriarchal Sees , by reason of the paucity and poverty of the Christians , are worse provided ; but yet , being far from the Court , have not so many nccessities to satisfie . The chief subsistence of the secular Priests is from the charity of the People , but they , being cold in that Vertue , as well as in their Devotion , contribute faintly on the days of Offering ; so that the Clergy , who are the Guardians of the Holy Mysteries , are forced to sell the Ordinances of the Church for their own subsistence ; none being able to receive Absolution , or be admitted to Confession , or procure Baptism for their Children , or enter into a state of Matrimony , or divorce his Wife , or obtain Excommunication against another , or Communion for the sick , without an agreement first for the price , which the Priests hold up as they discover the Zeal and Abilities of the party who cheapens them . When the Holy Church triumphed in the days of Constantine the Great , the Bishops of Rome and Constantinople were independent each of other , and afterwards they were also made of equal honour and power ; but in regard that for better order and distinction , it was necessary ( they two being to meet and concur in the same Council ) that the precedency of place should first be determined : The priority of Order , not of Authority , was adjudged to the Pope , lest old Rome , which was the ancient Mistress of the World , should lose her honour in yielding to the new , which was Constantinople , and had no greater Dignity or Fame than that which she challenged and borrowed from the presence and brightness of the others Emperours : and so much Socrates Scholasticus affirms in these words . In the Council of Constantinople Anno 385. in the Reign of Theodosius the Emperour , when Nectanius was chosen Bishop , it was decreed , That the Bishop of Constantinople should possess the next place and prerogative after the Bishop of Rome : And likewise it was determined in the Council of Chalcedon , Can. 28. That the Bishops Seat of new Rome , that is Constantinople , should enjoy equal priviledges with old Rome ; and in all Ecclesiastical matters to be extolled and magnified as that of Rome , being the second in order after her ; the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor did the Bishop of Rome ever preside in the first six General Councils ( which only are received by the whole Church ) either by himself or his Legates . This , and such-like honour of precedency , the Church of Greece may yield unto the Church of Rome , and perhaps now rather in these times of Oppression , wherein , being humbled by the hand of God , they seek not worldly Honours , nor swelling Titles , nor Dominions , but are desirous only to govern in the Hearts and Affections of their people . Ambitio , & cupido gloriae , faelicium hominum sunt affectus , saith Tacitus . However , the Oriental Confession doth not seem to condescend so far , in that it declares , That notwithstanding the priority of Honour and Antiquity which was formerly given to Jerusalem and other Churches before that of Constantinople , yet afterwards the Council of Constantinople and Chalcedon did give the primacy of honour unto new Rome , and to the Clergy thereof , by reason of the Imperial Power , whose Seat was there . But let us not only hear what the Greeks themselves do utter in this point , but observe the words of that famous Venetian Father Paul Sarpus , who in the 25th Chapter of his History of the Inquisition , hath these pertinent and impartial words : The Eastern and Western Churches continued both in Communion and Christian Charity for the space of nine hundred years , and more ; in which time the Pope of Rome was reverenced and esteemed no less by the Greeks than by the Latines : He was acknowledged for the Successor of St. Peter , and chief of all the Eastern Catholick Bishops : In the Persecutions raised by Hereticks , they implored his Aid , and of other Bishops of Italy ; and this Peace was easily kept , because the Supreme Power was in the Canons , to which both parts acknowledged themselves subject . Ecclesiastical Discipline was severely maintained in each Country by the Prelates of it , not arbitrarily but absolutely , according to Order and Canonical Rigour , none putting his hand into the Government of another , but advised one the other to the observance of the Canons . In those days never any Pope of Rome did pretend to confer Benefices in the Diocesses of other Bishops ; neither was the custome yet introduced of getting mony out of others by way of Dispensations or Bulls : But as soon as the Court of Rome began to pretend that it was not subject to Canons , and that she might , according to her own discretion , alter any Order of the Fathers , Councils , and of the Apostles themselves ; and that she attempted , instead of the ancient Primacy of the Apostolical See , to bring in an absolute Dominion , not ruled by any Law , or Canon , then the division grew . And as this division grew between the Eastern and Western Churches for the causes aforesaid , so the same Reasons were the causes of division and separation in the Western Church it self : for , as to considering men , nothing seemed more absurd , than the Usurpation of Rome over other Churches , independent thereon in secular Government ; so to the people who lived under its Dominion , nothing could be more Tyrannical and oppressive . CHAP. IV. The Opinion of the Greek Church concerning that Article in the Nicene Creed , I believe one Holy , Catholick and Apostolick Church : and what Authority and Power is given by them thereunto . THE See of Rome taking it for granted that she is the head of the Catholick Church , would seem to deduce from that Principle , undeniable consequences of Infallibility , of Priviledges , Power , and Jurisdiction , as ample , and as extensive as the absolute and supreme Authority of our Lord and Master Jesus : But this being a Foundation rather supposed than real , presumed gratis , and not granted , that Universal Jurisdiction becomes as empty and airy , as those Titles which Popes give to those Patriarchs and Bishops whom they constitute over the several Diocesses of the Eastern Churches , though they neither have a Revenue from thence , nor Command over any of the Greek perswasion . To evince which with more Evidence , it will be pertinent to understand what Confession herein the Oriental Church makes and layes down for Orthodox , viz. That as there is one Faith , one Baptism , one God , and one Father of all , so the Church of God is one , Holy , Catholick and Apostolick ; which denomination of Catholick ( they are the very words of the Confession ) the Church doth not take from one particular place , or See predominant over all others , as from Ephesus , Philadelphia , Laodicea , Antioch , Rome , Jerusalem , or the like , but from an aggregation of all the Christian Churches in the World collected into one Body , and united under one head Christ Jesus . It is true , saith this Confession , that Jerusalem may properly be called the Mother Church of the World , it having been the Stage whereon the Mystery of man's Redemption was represented , and the place where the Gospel was first preached , and the Fountain from whence were derived , through the World , the Streams of that Holy Doctrine which published the Passion and Resurrection of our Saviour , and made known unto the World the glad Tidings of Repentance and remission of Sins ; but can betermed the Universal Mother with no more right than any other , though if any particular Church can pretend thereunto , that of Jerusalem might challenge an Authority and Priviledge above others , having in the Infancy of Religion , Acts II. v. 22. sent forth her Teachers and Pastors into all places , and was famed for the glorious Blood of the Primitive Martyrs . Whereby it is evident , that the Greek Faith acknowledges no other Universal Head or Foundation than Jesus Christ himself , under whom the Patriarchs , Arch-bishops , and Bishops of particular Churches , subjected to different Powers of secular Government , exercise their sway and jurisdiction over Human Souls , Acts 20. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed unto your selves , and to all the Flock over which the Holy Ghost hath made you Bishops . By which it appears , That the Greek Church doth not only not esteem the Church of Rome for the sole Catholick ; but also how absurd it is in reason to exclude the Greek , the Armenian , and many other Christan Churches from the pale of the Universal , and consequently from the Benefits and Promises purchased by Christ for his Church . And strange it is , that none besides the Roman , which is not of that extent as the vast Circumference of the other Christian Churches , should yet have the sole Power of the Keys of the Divine Ordination , and dispensing the Mysteries of the Holy Sacraments ; and that such who are excluded , or are without her pale , should be strangers to the Church of God and Aliens from his People . Whilst in this manner the Oriental Churches believe no particular Church to have any other Universal Head than Jesus Christ , they bear all obedience and respect to that Church of which they are members , submitting to all its Orders and Censures Ecclesiastical ; for they believe that those words of our Saviour , Matth. 18. 27. carry with them some force and authority ; and if he shall neglect to hear them , tell it unto the Church ; and if he neglect to hear the Church , let him be unto thee as a Heathen man , or a Publican . On this ground the Interpretation of Scripture made by the holy Synods and Councils , and the judgments given by Patriarchs , Bishops , and other Priests , according to Canonical Rites are established , and esteemed of Divine Authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Priests with them are the mouth of their Spiritual Law , and the Guides of their Souls ; on their Doctrine they entrust , and adventure their safe Pilotage to the everlasting Haven of happiness : And believing that no Scripture is of private Interpretation , they judge it rational to resign themselves intirely to the belief of those to whose conduct they are committed ; having that high esteem of obedience , as that which contains an admirable Vertue and Efficacy to atone for the sins , not only of a misled understanding , but for Actions of irregular practices . And that the people may better understand the Precepts and Rules of the Church , the Oriental Confession hath reduced all the commands thereof unto these nine following . The first is Prayer to God , attending at the times of the Liturgy , Morning and Evening on the Lords Day , and holy Festivals of the Church . The second is the observation of the Fasts and Feasts of the Church . The third is Obedience and Honour towards their Spiritual Pastors and Teachers . The fourth is Confession of sins four times a year , to a Priest lawfully constituted and ordained . The fifth forbids the Laity to read the Books of Hereticks , or any other which may divert them from the Profession of the Christian Faith. The sixth enjoyns them to pray for all Kings and Princes , for their Patriarchs , Metropolites , Bishops , and all the Clergy ; and for all Souls departed in the Catholick Faith , and for all Hereticks and Schismaticks , that they may return to the true Faith before their passage from this present life . The seventh enjoins an Obedience to all extraordinary occasional Fasts , besides the Common or General ; namely , such as are appointed and ordained by the Bishops in their respective Diocesses on occasional Calamities , such as Famine , War , Pestilence , or the like . The eighth forbids the Laity to invade the Rights or Spiritual Livings or Benefices of the Clergy , or convert the Ornaments of the Priest or Altar to private and profane uses , or sacrilegiously to rob the Poor's Box , and abuse the charitable Contributions of well-disposed Christians by employing them contrary to the intention of the Donor . The ninth forbids the celebration of Marriages in Lent , or during the time of their other Fasts , or to frequent Theaters , or imitate the Customs of the Barbarians , or Infidels , that so those who profess the Gospel may be charged with nothing that is over-sensual , undecent , or of ill report . CHAP. V. Of the Fasts of the Greek Church . THE Principal Fasts or Lents are four . The first begins the 15th day of November , being forty days before Christmas . The second is the great Lent before Easter , beginning with ours according to the Old stile , the which stile they observe through the whole year . The third begins the Week after Pentecost , or Whitsontide , called The Fast of the Holy Apostles , being the time in which they judge that the Apostles prayed and fasted when they prepared themselves to preach the Gospel , Acts 13. v. 3. which ends the 29th of June , being the Festival of St. Peter and the other Apostles ; so that of this Fast there is no fixed number of days , but is some years more , some less , according as the Pentecost falls out , sooner or later . The fourth begins the first of August , and continues until the 15th , being a Preparatory to the Grand Festival , which they keep in honour to the Assumption of our Lady , who they say was bodily transported into Heaven ; which Fast is so strictly observed , that even Oyl is forbidden to Kaloires , and few others , especially of Women , there be , but who observe this prohibition ; unless on the 6th of August , which being a Festival in memory of our Saviours Transfiguration , they have a permission to eat Oyl and Fish , but on other days they return again to their slender Diet. Besides which Grand Fasts there are some other Fasts , as the 28th of August , in commemoration of the decollation or beheading of St. John Baptist. Likewise there is another Fast beginning the first of September , which continues until the fourteenth , being the Feast of the exaltation of the Holy Cross , in which time of fourteen days the History of the Passion is preached and represented . But this last is only observed by Kaloirs , and such as are entered into Vows and a Monastical life , whose profession is Mortification , and their business Religion . In all which times , they do not only abstain from Flesh , or Lacticinia , such as Butter , Cheese , and the like , but also from Fish which have Scales or Finnes , or Blood ; only Shell-Fish , as Lobsters , Crabs , Oysters , &c. are lawful , though it is probable that in them there may be more of heat and nourishment ; excepting only in that Lent which begins on the 15th of November it is lawful for them to eat all sorts of Fish , as also other ordinary and Weekly Fasts of Wednesday and Friday oblige them only to an abstinence from Flesh , and what comes from thence , but all sorts of Fish are freely indulged . And though Wednesdays and Frydays are for the most part Fasts through the whole year , yet we must except from hence , Wednesday and Friday of the eleventh Week before Easter , which they call Arzeiburst ; the reason whereof , as Christophorus Angelo reports , was from the dog of certain Hereticks so called , whom they used to send with Letters : At lengh the Dog dying , his Heretical Masters used to fast that 11th Week before . Easter for sorrow ; in opposition to whom , and to have no conformity with them , the Orthodox appointed that Wednesday and Fryday of that Week should be exempted from any Obligation of abstinence . On Whitson-Monday they abstain from Flesh and Fast , by reason that the people , meeting that morning in the Church , ask of God the Communication of his Holy Spirit , as he gave unto his Holy Apostles , in commemoration of which they eat Flesh on Wednesday and Friday of that Week . The 25th of March , being the Feast of the Annunciation of the Blessed Virgin , though it happen in Lent , yet they have a priviledge to eat all sorts of Fish ; as they have to eat Flesh from Christmas to Epiphany , Wednesdays and Frydays not being exempted , and the first Week after Pentecost . In like manner they are permitted to eat Flesh all the first Week of three before the great Lent , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sunday of which answers to our septuagesima . The next Week following , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are commanded abstinence from Flesh Wednesdays and Frydays ; but the Week immediately before Lent is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies fresh Cheese ; it being a time when they may eat all sorts of Milk , and what is made thereof ; likewise Eggs , and Fish of all kinds , being perhaps a time to prepare their Stomacks to a leaner and morerigorous Dyet . This Lent begins on Monday as ours doth on Wednesday . These Fasts are strictly observed and undergone by them with no less patience and sobriety than superstition , supposing it a sin not less hainous , willingly to break this Fast , or transgress the rules of this Abstinence , and with that the Institution and Rites of the Church , than to commit Adultery , or invade the possessions of his Neighbour . Education and Custom hath brought them to that Opinion of Fasting , that they believe Christianity can hardly be professed and subsist without it . It is very pleasant to be observed what Cyrillus , the Patriarch of Constantinople , reports of the Armenian Patriarch of Jerusalem , who being desirous to prove the sanctity of his Church and Religion to be greater than that of the Greeks or any others , brings it for an Argument , that they did not only abstain from flesh and fish in Lent , but even also from Beans and Pease , which the Greeks allowed of , consulting the inclination of their Appetite more than true Religion . On these grounds they can by no means be induced to believe the English , and others of the reformed Churches , to be Orthodox Christians , because they neither use Fasting , nor reverence the sign of the Cross ; two matters of great scandal amongst them ; though in point of observation of the Feasts according to the old style with them , and by their opposition to the Church of Rome , they are on the other side more unsatisfied and doubtful what to judge . The severity of their Lents is more easily supported by the expected enjoyment of the following Festival ; at which time they run into such excesses of mirth and riot , agreeable to the light and vain humour of that people , that they seem to be revenged of their late sobriety , and to make compensation to the Devil for their late temperance and mortification towards God ; and this extravagancy of Mirth and loose Debauchery they practise with so much liberty , that their Priests reprove them not for it , but rather maintain Drunkenness not to be a Sin on a Festival , being a hearty memorial of the Holiness of the Saint , or a Testimony of joy in commemoration of the works of mans Redemption ; but this is spoken rather as a corruption of manners than as a Tenent or Profession of that Church . In the observation of these Fasts they are so rigid and superstitiously strict , that they hold no case of necessity may or can claim a Dispensation ; and that the Patriarch hath not power and authority sufficient to give a License to eat flesh , where the Church hath commanded Abstinence . For suppose a person sick to death , who with Broth made of Flesh , or with an Egg may be recovered to life ; they say it were better he should dye , than eat and sin . Howsoever perhaps the Ghostly Father will be so far concern'd in the others health , as to advise the sick Penitent in such cases to eat flesh , and afterwards confessing the sin he promises to grant Absolution : and this I have known to have sometimes been practised ; which perhaps amongst the ignorant Priests may be esteemed an excellent and an ingenious accommodation , between humane Necessities and the Institutions of the Church . But such of the wiser sort who have studied in Italy , and there been seasoned with the Doctrine of the Latines , believe their own Church endued with as much authority in Ecclesiasticks , as the Roman ; and that the difficulty of granting Licenses to eat flesh , is a scruple grounded on that Government , which is agreeable to the present state of things , rather than want of power in the Church to grant Dispensations for it . CHAP. VI. Of Feasts observed in the Greek Church . THE Greeks begin their Year in September , observing the first day thereof with jollity and feasting , esteeming a chearful spirit to be a good Omen , that the succeeding year shall be prosperous ; though not being dedicated to the memory and honour of any Saint , it is no point of Religion to abstain from labour , yet it is esteemed undecent , arguing either covetousness or a necessitous poverty . The grand Feast of the Year ( as amongst all other Christians ) is Easter , or the Festival of the Resurrection , at which time the Greeks have this ancient and laudable Custom : When they meet their acquaintance in the Morning , or at any time within the three days of Easter , they salute with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ is risen ; and then the other answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is risen indeed ; and so they kiss three times , once on each Cheek , and on the Mouth , and so depart . The second day of September is the Feast of S. John the abstemious , not of Precept but of Devotion , and therefore is only celebrated by Kaloires , and other Religious , in honour of the holy S. John Baptist , who by his severe and abstemious life in the Wilderness set the first Example of holy Fasts , to such as would be Disciples of the holy Jesus . The twenty sixth is dedicated with great honour and devotion to the Translation of the Body of S. John the Evangelist into Heaven : for they maintain , that this S. John being banished by Trajan the Emperour into the Isle of Patmos , and there having wrote the Apocalypse , he passed : over unto Ephesus , where ending his glorious life he was interred ; but after some days burial his Disciples searching for his Body in the Grave , found it not ; from whence immediately arose a belief , that his Body was assumed into Heaven , and placed in the Mansion of Enoch and Elias , who in company together shall again return to converse on Earth , before Antichrist is perfectly revealed and made known unto the World. And this they partly ground on the words of our Saviour to S. Peter , If I will that he stay till I come , what is that to thee ? The Greeks , as they delight in the Histories of their Saints , and recount them with as much variety and fancy as the Latines do their Legends , so I might in this place recite long and tedious Histories of them ; but because the lives of most of them are recorded in Holy Scripture , and of the later of them in the Synaxarion , ( of which Book we shall hereafter speak ) we shall only here mention Cosma , and Damianus , and St. George the Cappadocian , which are persons , who after the Apostles , and immediate Disciples of Jesus , with some Fathers of the Church , such as St. Basil , St. Chrysostom , &c. take up a principal place in the Greek Kalendar . The first two are called the Holy Anargiri , to whom I found a poor Oratory erected at Ephesus , which was thrown up of late with a few loose stones , encircling a little Altar without Roof in the place of a more ancient Church , whither the Greeks resort on the first of November to say Mass , and sing Hymns , in praise and commemoration of these Saints whom they report to have been born in Asia , their father a Gentile , and their mother a Christian , called Thedosa , who educated these her two Sons in Religious Piety , and laudable Sciences ; but they principally addicting themselves to the studies of Physick , did , by the Divine assistance , cooperating with the means of Herbs and Medicines , become such perfect Practitioners that they cured all Diseases incident to Man and Beast without Money or other consideration of Interest ; for which cause they were called the Anargiri , or those that took no Money . They farther report , That Damianus was so strict in this point , that he dissented greatly from his Brother Cosma , for having only accepted of two Eggs from a poor Widow , though employed on her self for an Unguent or Cataplasm for the Sciatica , that he ever after avoided all society and converse with him , and at his death gave order , that his Brother should not be interred in the same Vault or Grave with him : the which resolution of Damianus the Friends of both designed to perform ; but that carrying the Corps of Cosma to burial , they were met by a Camel , which opening his mouth as miraculously as Balaam's Ass , admonished the Bearers to lay the Brothers in the same Tomb together ; for that neither the Crime of Cosma was so great , nor the difference so lasting , but that both their Bodies might be contained in the same Sepulchre , whose Souls were already united in the same heavenly Mansion . The Kaloires also farther boasting of the Miracles of these Saints , tell us , that at Athens there is a Well , adjoining to the Porch of that Church which is dedicated to them , which is dry the whole year , excepting only on that day when their Festival is celebrated , and begins to flow at the first words of the Mass , which seem to have the same Efficacy on this Spring , as Moses's Rod had upon the Rock , to produce a Flood of sweet and delicious water , not only pleasant to the taste , but wholesom for the Body , but dries up and fails with the Evening of the Festival . St. George the Capadocian is in like manner highly reverenced by this People , there being scarce a Town where are two Churches , but one of them is dedicated to this Saint , of whom they recount many and various stories ; and what is most strange , they believe them all . They say that he was born of noble Blood , and lived in the time of Dioclesian the Emperour ; under whom , arising a bloody persecution , this Saint , as a Champion of undaunted Courage , publickly presented himself , owning and avouching the Gospel to be the only , true , and saving Faith , inveighing against Idolatry and superstitious Customs , and belief of Gentilism . This Christian boldness sharpened the Arms of persecution against the Saint , so that the Executioner struck him into the Belly with a Lance , which though a great effusion of Blood followed , yet the Wound closed , and immediately became whole : They tell us of his being thrown into a Pit of Lime , and his walking bare-foot on Planks studded with sharp Nails ; of his remaining unconsumed and untouched amidst the flames ; of his raising the dead ; of his slaying a Dragon on the Banks of Euphrates , near a place now called by the Turks Barut , which the Greeks and Christians of those parts show unto Travellers to this day ; by which variety of Miracles many were converted unto the Christian Faith , amongst which was the Queen Alexandra , Wife of Dioclesian . At length , the time being come that this Saint was to dye , the power of his persecutors prevailed against him , by whom his head being struck off , his soul ascended into Heaven to receive the Crown of Martyrdom . The Greeks ( as I said ) have divers Chappels dedicated to St. George , amongst which , at an obscure Village called by the Turks Boschioi , not far from Magnasia , there is one , where , on the 23th of April , they carry his Picture in Procession , accompanied by Multitudes of Turks as well as Greeks , who resort thither , the first for pass-time , the others for mirth , company , and devotion . This Picture , which is drawn in Colours upon a Board , is much of that bigness as a sign which we hang before a Shop , and much of that sort of Painting . This Picture ( they report , and many believe it , especially the Women ) being carried by a notorious sinner , is endued with so much mettle and courage of that Champion , as soundly to belabour his Back and Shoulders , but is more civil and mild to the innocent , or to the less scandalous in the wickedness of life . I had once the curiosity to see this Fury in a Board , of which the Greeks related such strange Stories , so that arriving the Night before at the Village , the next morning all things were provided for the Solemnity ; when one of the Papases took up the Champion on his Shoulder , accompanied also with two others of the like bigness , ( I think one was the Picture of the Virgin Mary ) with these , all the Company proceeded in a procession with much quietness and gravity , until they came under a large Chinar Tree , or Platanus , where remained the ruines of an old Chappel dedicated to this Saint ; Mass being here celebrated , and ended , the Priests returning in their Habiliments , left the Pictures to be carried home by the Laity ; when one , more forward than the rest , with fear and reverence took the Champion on his Shoulder , which at first began a little to move and turn itself , but at length came to down-right blows , giving the Fellow , who managed the business very artificially , so many knocks that it seemed to have beat him to the Ground , when another immediately relieves him , and takes it from him , and then the other two Pictures begin the like rage , buffeting and beating those that carry them , with which there is so much noise and confusion , that I never saw any piece of Bear-Garden-like , or comparable to it . This ridiculous piece of folly and superstition pleases the humour of the ignorant Greeks , and scandalizes the Enemies of our Faith ; which when I saw , I wonder'd at it , and blamed the remissness of the Bishop , in presence of the Priests who managed the solemnity of the day . I asked one of them in private , whether he really believed that the Pictures were inspired with life and motion to beat sinners ; to which , making some pause , as being unwilling to impose upon me whom he judged difficult to give credence to such matters , he answered , that it was a thing doubtful , and hard to be believed by any other than the Vulgar sort . And in other occasions , discoursing with the Prelates and Bishops of this Church on the same subject , I seemed to be concerned , and transported with some little passion , that in the sight of Turks and Infidels they should give countenance to so great a Cheat , to the dishonour of our Holy Faith and Gospel , which is supported on a better foundation than such idle and profane imaginations ; to which they gave me this answer , That Custom had prevailed , and that for some Ages this belief had taken so deep root in the minds of the ignorant , that it was hard to undeceive them , without dishonour to the Saint , and danger to the whole Fabrick of the Christian Religion ; for this belief being equally fixed with the Doctrins of necessary Faith , the confutation of this one would bring the others into question ; and perhaps perswade the people that they were now parting with the main Principles of the Gospel , and that therefore it was thought necessary to let the Tares of false Doctrine to grow up with the Wheat of Orthodox Belief , until God , who knows the time , shall separate them , and pluck up the one without raising or extirpating the other . And now , that the Reader may better understand the Feasts in the Greek Church without the help of a Kalendar , I shall present him with them , beginning with the first Month according to their Account . SEPTEMBER . 8. The Nativity of the Blessed Virgin . 14. The Exaltation of the Cross. 23. The Conception of St. John the Baptist. 26. The Translation of St. John the Evangelist into Heaven . OCTOBER . 6. St. Thomas . 18. St. Luke the Evangelist . 23. St. James the Brother of John. 26. St. Demetrio , which is a day of great Devotion , noted in the Kalendar with Red Letters , and esteem'd amongst the Seamen , both of Greeks and Truks , to be stormy and tempestuous at Sea ; the Turks call it Cassim Gheun , and will not go to Sea either ten days before , or ten days after ; and before this day commonly the Fleet of Gallies return into Harbour , and lay themselves up for the whole Winter . NOVEMBER . 1. The Holy Anargyri , Cosma and Damianus . 8. The Congregation and Seraphical Order of the Holy Angels , noted with red Letters in the Kalendar . 13. St. John Chrysostom . 14. S. Phillip the Apostle , which we celebrate the first of May. 16. S. Matthew the Apostle , which we observe on the 21. of September . 21. The Presentation of the Blessed Virgin in the Temple . 25. S. Katherine Virgin and Martyr , and the Martyr Mercurius . 30. S. Andrew the Apostle . DECEMBER . 4. S. Barbara , and S. John Damascen . 5. S. Sabba Abbate . 6. S. Nicholas . * 7. S. Ambrosius Medio-Lanensis . * 9. The Conception of S. Anne . 12. S. Spiridon . 13. The Martyrs , Eustratius , Auxentius , Eugenius , Mardarius , Orestes , &c. * 15. S. Liberal , and Eleutherius . 17. The Prophet Daniel , and the three Holy Children , Ananias , Azarias , and Misaliel . 20. S. Ignatius . 25. The Nativity of our Lord and Saviour Jesus Christ. 26. St. Stephen . JANUARY . The first day is celebrated in remembrance of the Circumcision of our Lord and Saviour Jesus Christ , and in honour of S. Basil. 6. The Epiphany , and gathering together of Disciples to the Baptist in the Wilderness . The 5th of January is the Vigil preceding this Festival , dedicated to the day when Christ was Baptized , wherefore on that day the Priests consecrate their Waters , and the people drink of the same , to which they are to come pure , and with fasting . 11. The holy Father Theodosius Caenobiarchus . 17. S. Anthony the Abbot . 16. The adoration of Alysius , and the Apostle S. Peter . 18. S. Athanasius and Cyril , the Patriarchs of Alexandria . 22. Timothy and Anastasius . 25. S. Gregory Nazianzen . 27. The Reliques of S. John Crysostom carried in procession . 30. The three holy Oecumenical Divines or Doctors of the Church , viz. Basil the great , Gregory the Divine , and John Chrysostom . FEBRUARY . 2. The presentation of Christ in the Temple . 16. Theodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 23. The invention of the head of S. John Baptist. MARCH . 9. The 40 holy Martyrs starved with cold in the Vally of Sebastia . 25. The Annunciation of the Blessed Virgin. 26. The Arch-Angel Gabriel . APRIL . 23. Saint George . 25. Saint Mark the Evangelist . MAY. 8. S. John the Evangelist , which we keep the 26. of December . 20. Constantine and S. Helena . JUNE . 19. S. Jude Alpheus , with us observed the 28. of October . 24. The Nativity of S. John Baptist. 29. The Apostles Saint Peter and Saint Paul. JULY . 20. Elias the Prophet . 25. S. Anne . 26. S. Parascheve and Panteleemon , who were Martyrs in the time of Dioclesian . AUGUST . 6. The Transfiguration of Christ. 15. The Assumption of the Blessed Virgin. 29. The Martyrdom of S. John Baptist. But because that the observation of so many Holy-days would be grievous to the poor , who live by their day-labour , many of them are retrenched , and are made obligatory only to the Religious , such as Priests and others in holy Orders ; the which I have marked thus * for the better distinction of them from those which are kept by all sorts of people ; but hereof I have set down very few , the foregoing being almost all to be observed ; and every day in the year hath some relation to a Saint , which the Kaloires , who have nothing else to do , keep with a particular devotion . The Rule for canonizing Saints is still observed in the Patriarchal See at Constantinople : for though as we have said , their Menology is already so filled , that one day is assigned to two or three Saints ; yet not to suffer good men and Saints , now so rare in the world , to lose their esteem amongst men , who have their reward with God , they sometimes even unto our days enter such into the Canon , whose Miracles and sanctity of life have raised into the seraphical Order of holy men , which after their death are to be testified by a 1000 Witnesses● who have either seen them or heard their actions recounted by the undoubted Testimonies of credible persons ; of which a diligent Examination being made by the Patriarch and Archbishops in a full Synod , they admit him or them into the Kalendar , and say his Mass on the day appointed for his Festival , adjoining thereunto Hymns in honour of that Saint , reading a Relation of his Miracles and Good Works , entering the History of his life into their Synaxarion , or Book of Saints ; but this Canonization is now seldom practised , because it cannot be purchased without much Money , and the Greeks being wicked and poor in these days , few or none are either so good , or have Friends so piously rich , as to procure their Enrolment into the Golden List of Saints and Martyrs . After the Commands of the Church , we are next in order to treat of the Mysteries , which are seven , and answer to those which the Roman Church calls Sacramenta . First , Baptism ; second , Chrism ; third , the Holy Eucharist ; fourth , Priesthood ; fifth , Matrimony ; sixth , Repentance ; seventh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Oyl of Prayer . CHAP. VII . Of Baptism , and the sealing of Infants , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . IN imitation of Christ's Presentation in the Temple , and the blessing of old Simeon when he sang his Nunc dimittis , the Greek Church hath from long Antiquity practised on the eighth day to present their Children at the Church-Porch to receive the blessing of the Priest , who signs them on the Forehead , Mouth and Breast , with the sign of the Cross , as a Seal of the Divine Grace , and a disposition to receive the Holy Baptism , which they call , The sealing of infants ; and afterwards says this Prayer . O our God , we beseech thee to infuse the light of thy person on this thy Servant , and seal the Cross of thy only begotten Son in his heart , and in his thoughts , that he may fly the vanities of this World , and the snares of the Enemy , and follow thy Commands : Confirm him , O Lord , in thy name , unite him in thy good time to thy Holy Church , and perfect him by thy stupendious mysteries , that so , living according to thy commands , he may obtain the Kingdom of Beatitude with thine Elect , through the Grace and Mercy of thy only Son , to whom , with the Life-giving Spirit , be Glory now and for ever , Amen . Afterwards the Priest taking the Child into his Arms before the Gate of the Church elevates it , and waves it in the form of a Cross , and so ends this Ceremony , which is the introduction and preparation to Baptism . Baptism ( as the Greek Church defines it ) is a cleansing or taking away of Original Sin , by thrice dipping or plunging into the Water , the Priest saying at every dipping , In the name of the Father ; Amen ; and of the Son , Amen ; and of the Holy Ghost , Amen . This thrice dipping or plunging into the Water this Church holds to be as necessary to the form of Baptism , as Water to the matter ; for proof whereof is brought the 50th Canon called Apostolical ; which says , Si quis Episcopus aut Presbyter non trinam dimersionem unius mysterii celebret , sed semel mergat in Baptismate quod dari videtur in domini morte , damnetur . Non enim dixit vobis Dominus , In morte mea baptizate , sed Euntes docete omnes gentes in nomine Patris , & Filii , & Spiritus sancti . In like manner they produce the 42 Chapter of the Apostles Constitutions , wherein they have these words : Ter mergite vos Episcopi in unum Patrem , & Filium , & Spiritum sanctum . If any Bishop or Presbyter shall not use a three-fold dipping in this one mystery , but only dips once in Baptism , let him be condemned , &c. In farther favour hereof are quoted the Homilies of St. Chrysostom , who rhetorically discoursing of the Vertues and Efficacy of Baptism , he symbolizeth it with the Life , Death and Resurrection of a Christian ; for the first plunging into Water , as he saith , buries the old man of sin ; the second regenerates and revives him to a new Creature ; and the third raises him to the perfection of life Eternal ; according to that of S. Paul , We are buried with Christ through Baptism that we might rise with him : so that the Greek Church , which receives the whole number of the 85 Canons ( which for their Antiquity are called Apostolical ) as made by the Apostles themselves , or the next succeeding Apostolical men , doth believe them to carry very great force with them , and therefore the Ter mergite is as constantly practised as if it had been the interpretation of Ite Baptizate . The which Canon , being very ancient , was first ordained against certain Hereticks who denyed the Holy Trinity , Baptizing only in the name of Jesus , on those words of the Apostle before quoted , We are buried with Christ by Baptism , &c. in opposition to whom these three Immersions were used ; for they cannot deny the Trinity , who in Baptism distinguish three persons in the Divine Nature : Wherefore , though nothing is essential to Baptism , nor other Precept than to be dipped or sprinkled in the name of the Father , and of the Son , and of the Holy Ghost ; yet to make a more exact Test , to say who were Hereticks , and who were not , it was judged necessary in those days to super-add this Ceremony to the more material parts of Baptism . Before Baptism the Priest blows three times upon the Child to dispossess the Devil of his Seat ; then he pours Oyl on the Water in form of a Cross , as a token of peace and reconciliation between God and Man , and of regeneration by the Spirit , as appears by this Prayer immediately following that Ceremony . O Lord the God of our Fathers , who sentest to those in Noah's Ark a Dove bearing in her mouth an Olive-Leafe , the token of reconciliation , denoting the mystery of Salvation , and Grace by the flood , and bestowing the fruit of the Olive for perfecting the mysteries of thy Saints , by which thou satisfyest those who are in the Law of the Holy Spirit , and in the Grace of Perfection , do thou bless this Oyl with Power , † Energy † and Illumination of the Holy Spirit , that it may be the Chrism against all Filthiness , the Armour of Righteousness , and the renewing of the Spirit , † and conversion of the Body from all Diabolical Works . Immediately before the Act of Baptism , the Priest takes the Child from the Arms of the God-father , or Surety ( of which the Greek Church requires but one ) and making the sign of the Cross with Oyl on the Forehead , Breast and reins of the back , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Servant of the Lord is anointed : when he seals the Breast , ( as they call it ) he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for cure of soul and body ; then he anoints the Ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that by hearing Faith may be received , the Feet , that they may walk in the ways of God , the hands , that they may perform good Actions ; and thus the Child being anointed the Priest dippeth it three times into the Water , and looking towards the East , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Servant of God is baptized : And these are the Principal Ceremonies observed in Baptism by the Greek Church . In Baptism one God-father stands at the Font , if it be a Male-child , and one God-mother if it be a Female , which Gossips or compari , and as they call them in Greek comparos , esteem themselves to have the same duty incumbent on them in the Care and Education of the Child , as hath the natural Father ; and hereby so great a Friendship is contracted between the two Gossips , that ever after they are concerned for each others interest ; and they fancy that imaginary relation of a sacred consanguinity arising hence , that the God-father cannot marry the Wife of his deceased Compare , nor his Son the Daughter of him , nor can they mix Blood for several descents after , but under the censure of Incest and condemnation of the Church ; all which did arise at first from the undecency of the Godfather marrying the Child to which he was a Father in Baptism . The Georgians , which in some manner depend on the Greek Church , baptize not their Children until they be eight years of Age ; they formerly did not admit them to Baptism until 14 ; but by means of such Preachers as the Patriarch of Antioch sends amongst them yearly , they were taught how necessary it was to baptize Infants , and how agreeable it was to the practice of the ancient Church : but these being a people very tenacious of the Doctrines they once received , could hardly be perswaded out of this errour , till at length , being wearied with the importunate Arguments of the Greeks , they consented as it were to a middle way , and so came down from 14 to 8 years of Age , and cannot as yet be perswaded to a nearer complyance . CHAP. VI. Of the second Mystery called Chrism , in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHRISM , though used in Baptism , is yet different from it , being the Seal or Confirmation of the party baptized , in order to a performance of those Vows which he then makes . The Oriental Confession declares , that as the Spirit of God descended on the Apostles in form of Fire , enduing them with supernatural graces and gifts agreeable to that employment whereunto they are called ; so this Chrism , which is an anointing of the Infant with Oyl in most parts of the Body , ( as before mentioned ) using these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Seal of the Spirit of God , is instituted by Gods Church as a means to convey Grace and Strength to the Receiver , the authority whereof is grounded on the 2 Cor. c. 1. v. 21 , 22. Now he which established us with you in Christ , and hath anointed us is God , who hath also sealed us , and given the earnest of the Spirit in our hearts . And as their Oriental Confession hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , as formerly the Spirit of God was conveyed by the imposition of hands , so now it is by this Chrism , or anointing with Oyl : And the Greeks farther say , That Dionysius the Areopagite , Schollar of S. Paul , testifies so much . In this manner we may perceive , how symbolical and proper Oyl is esteemed in the Greek Church to represent the mysteries of Grace , being used in Baptism , Confirmation , in all their solemn Acts of blessing , in extreme Unction , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we have already declared ; and it is here to be observed , that the Greeks do baptize and confirm at the same time , and for that reason this anointing is used . On Good-Fryday the Arch-Bishop , or Bishop , makes and sanctifies the Chrism , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hallowing a quantity of Oyl sufficient to supply all the manners of anointing for the whole year , the which is worked to a consistency as thick as Butter . The Composition of which , together with the Oyl , are Xylobalsamum , Echinanthes , Myrrhe , Xylocatia , Carpobalsamum , Ladanum , and several other odoriferous Gums and Spices . The manner of the consecration of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very ceremonious , for the Oyl being as before prepared , the Curate carries it in an Alablaster-Box with a Covering to it , and sets it upon the Altar , being accompanied with his Deacons . Then the Curate taking it from thence , and being attended likewise with his Deacons , who carry Lamps in their hands , he meets the Patriarch or Bishop at the Gate of the Church , and there delivers the Alablaster-Box into his hand , who having received it , places it at the left hand of the Communion-Table ; and then one of the Deacons says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us perform our Prayers unto the Lord. Then the Patriarch , if present , or else the Bishop , ascends to the foot of the Communion-Table , and covering the Holy Oyl with a Vail , signs it three times with the sign of the Cross , adding with a low voice this Prayer . Merciful Lord and Father of Lights , from whom every perfect good and gift proceeds , bestow upon us unworthy grace to perform this great and life-giving Mystery , in the same manner as thou gavest to Moses thy faithful Servant , and Samuel thy Servant , and all the Holy Apostles : And send thy holy Spirit on this Ointment : Make it a Royal Chrism , a Spiritual Chrism , conserving life , and an Oyl of joy sanctifying our Souls and Bodies . That which preceeded in the old Law was made more evident and clear in the new Testament , wherewith the Priests and high Priests , Prophets and Kings were anointed : Wherewith also thou didst anoint thine Apostles , and all hitherto have been baptized by them , and their Successors , the Bishops and Presbyters , by the laver of Regeneration . And thou Almighty Lord God , by the coming of the holy and adored Spirit , make this the Garment of Incorruption , an efficacious Seal which may imprint on those who are to be baptized , the Divine Nomination , of thy only Son , and of the Holy Ghost , that they may be known before thee to be of thy Houshold , Citizens , Servants , and thy Children , sanctifyed in soul and body , and freed from all Malice , washed from sin , and , being clothed with the Vestment of thy Immortal glory , may be acknowledged through this signal by the Holy Angels , Arch-Angels , and all the Heavenly Powers , and may become formidable to all evil and impure Devils , and may become a peculiar People , a Royal Priesthood , a Holy Nation , being signed by this thy immaculate Mystery , and having thy Christ in their hearts , in which thou God the Father , in the holy Ghost mayest fix thy habitation ; because thou our God art holy , and rests in the Saints , and to thee the Father , the Son , and the holy Ghost , we return glory for ever and ever , Amen , By this Prayer we may collect and observe the Doctrine of Chrism , and for what reason , and on what grounds it is practised in this Church . CHAP. IX . The third Mystery called the Holy Eucharist , as also of the Blessed Bread , or Panis Benedictus . The Sacrament of the Holy Communion is , as by all the Churches of God , so particularly by the Greeks , celebrated with singular Devotion ; their four Offices or Services relating to the administration of this Sacrament , being of long Antiquity , the Greeks argue to be agreeable to the Original Institution of our blessed Saviour . The question about Transubstantiation hath not been long controverted in the Greek Church , but like other abstruse notions , not necessary to be determined , hath lain quiet and dissentangled , wound upon the bottom of its own Thread , until Faction , and Malice , and the Schooles , have so twisted and ravelled the twine , that the end will never be found : Nor after so many Volumes wrote by the most learned on both sides for some Ages , until the World be better informed or satisfyed ; until the wise God by the illumination of his Divine Grace , disperse those Clouds of Prejudice , Interest and Ignorance , which blinds the Minds , and prepossesses the Spirits of the greatest part of Mankind . It hath been a question very dubitable , and not meanly controverted , what side the Greek Church hath maintained in this dispute . For if you will believe Cyrillus the Patriarch of Constantinople , in the 17th Article of his Confession of Faith wrote about the year 1630 , and printed 1633. his Sence and Words are wholly agreeable to the Tenents of the Reformed Churches in this particular ; from which those , whose Education is purely of the Greek Literature , instructed , and taught in their own Monasteries , do not seem much to deviate ; for when they carry this Sacrament to the sick they do not prostrate themselves before it , nor do they expose it publickly to be adored , unless in the very Act of Administration ; nor do they carry it in procession , nor have they instituted any particular Feast , in honour of it : all which are Arguments , that had this belief of Transubstantiation been agreeable to the Faith of the ancient Eastern Councils , they would not have been less careful in ordaining those particular notes of honour in the Administration , than the Western have done . Howsoever , such as have had their Education in Italy , as he who wrote the Oriental Confession , together with those who subscribed it , seem to concur wholly with the Church of Rome in this Tenent , having these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , When the Priest consecrates the Elements , the very substance of the Bread and of the Wine is transformed into the true substance of the Body and Blood of Christ. And a little farther they proceed in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we perceive that the Greeks have lately formed a word , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie or express Transubstantiation , which they never read in their ancient Fathers , though they may have found Metaphorically used in some times before the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the truth is , it is difficult to make the Greeks understand the right state of this question , for observing that there is a Sacramental Change granted to be of the Bread , they immediately consider it as no other than a change which is substantial : Nor is it a wonder that the Greeks follow the Latines in this Doctrine , since , ( as we have said before ) the most learned men amongst them , taking their Education in Italy , have in all points , wherein neither custom , nor Councils have determined , taken up their Doctrines according to the positions of the Roman Schooles , whom therefore they name by the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For really others , which have had their Education in Greece only , do not follow this Novelty , and they which do , contradict their own Liturgy ; viz. that of S. Chrysostom , which is common to them both , wherein after the compleat consecration , these words follow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is , that all we who partake of this Bread and this Cup may be united together in the Fellowship of the holy Ghost , neither to our damnation , or condemnation , the which agrees with what the Apostle S. Paul writes in 1 Cor. c. 11. where after the words which we , and they use for Consecration , v. 24 , 25. he adds v. 26. For as often as ye eat this Bread , and drink this Cup , &c. and V. 29 . For he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . Nay in that very Book where they have formed and used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they mollifie it in a few lines after in these words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who gave his own flesh and blood for meat and drink to the faithful under the Covering of Bread and Wine , ( and not under the covering of Accidents only ) as maintained in the Roman Church . And farther those words before mentioned , viz , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot be meant of the mere Accidents , but of the Elementary species of Bread and Wine ; as appears by these words of the same Authors , following the words before cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. the Communication of the Mystery ought to be celebrated under the two species of Bread and Wine ; and the same words repeated 11 lines after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now no man ever called the Accidents of Bread and Wine the Objects of our five Senses , only two Accidents . The Laity , as well as the Priests , communicate in both kinds , taking the Bread and the Wine together in a Spoon from the hand of the Priest. The Bread is made of the finest Wheaten Flower with Leaven , from whence arises a sharp Dispute between them and the Latines ; the latter of which argues , That it ought to be without Leaven , in regard that it is more than probably presumed , that the Institution of this Sacrament being ordained at the time of the Passeover , it was administred with unleavened Bread , which was only lawful on that occasion . The Wine in the Sacrament before Consecration they mix with Water , in representation of the Blood and Water which issued out of the side of our blessed Saviour , opened by the Spear of the Roman Souldier . The mixing of Wine with Water in this Holy Sacrament is no question of great Antiquity in the Church , being acknowledged by most of the ancient Writers , Fathers , and Councils , and particularly by Cyprian , who believes it to have been so practised by Christ himself . Others judge it an Ordinance of the Church only , but all agree and assent unto it as to a Custom derived from a long Antiquity . The Modern Writers of the Reformed Religion , such as Vossius and others● do not deny but that the Primitive Church mixed Water● with their Wine in this Sacrament , because drinking the same Wine at the Agapae , or Love-Feasts , as they did at the Lords Supper , they might give occasion to the World to censure their Intemperance , were their Wines , which in the Eastern parts of the World are generous and strong , not tempered , and their force abated with Water : This probably may be the Reason hereof , rather than any Inference that can be made from the Example of our Saviour , declared in the Holy Evangelists , or the practice of the Church specified by the Apostles . But because this Sacrament of the Holy Eucharist is an essential part of the Christian Worship , and greatly controverted between the Reformed and Roman Churches , it will not be impertinent to set down distinctly the form and manner how it is celebrated in the Greek Church . In the next place the Priest cuts off a second part from the Loaf before mentioned , and forms it in the fashion of a Triangle , Δ saying , In honour and memory of our blessed Lady , Mother of God , and perpetual Virgin Mary , through whose Prayers , O Lord , accept this Sacrifice to thy Celestial Altar : and this Triangular is placed on the left hand of the formen with these words , the Queen stood by in a Vesture of Gold , &c. Then the Priest takes the third part of the Loaf , from which , with his Lance in like manner , he cuts out a small piece , and places it under the first , which he designed for himself , and says , of the honoured and glorious prophet , the fore-runner of Christ , John the Baptist : then takes out a second and places it under the former , saying , of the holy glorious Prophets , Moses , Aaron , Elias , and all the other holy Prophets : then taking out a third , places it under the second , and says , of the holy Apostles Peter and Paul , and of all the twelve Apostles : and so is finished the first Order . Next the Priest cuts another small piece from the remaining parts of the Bread , and places it near the first part , and says , of our Holy Fathers and Prelates , of Basil the great , of Gregory the Divine , of John Chrysostom , Athanasius , Cyril , and of all the Holy Doctors : then he takes another piece and places it under that immediately before going , and says , of the Apostle , first Martyr , and Arch-Deacon , Stephen , and of the holy Martyrs , Demetrius , Gregory , and all the other Martyrs : then he takes a third and places it under the second , saying , of the holy Confessors Antonius , Euthymius , Sabba , and Onuphrius . Then is taken out another particle , and placed under the left Angle of that part which the Priest is to receive ; who proceeds and says , of the holy and miraculous Anargyri , Cosma , † Damianus , Cyrus , and John the merciful : under which is also placed another particle , of the holy Progenitors , of the blessed Virgin Joachim and Anna ; and last of all is taken out a ninth particle in honour of S. Chrysostom , whose Liturgy is that day read , naming with him the Saint , whose Festival is that day celebrated ; which nine particles of Bread represent the nine Hierarchies of Angels , and are adjoyned to this Office in honour and commemoration of the Saints and Martyrs departed . Then follows the Offertory for the living . The Priest taking another small piece from the Bread , says , Remember , O Lord , who art a Lover of Mankind , every Christian Prelate , naming particularly the Bishop of the Diocess , and of him who ordained him unto Ecclesiastical Orders , and places it on his right hand , names all those living which are recommended to their Prayers , especially those who paid for that Mass. Then last of all is taken out another small piece of Bread , which is laid on the left ha●● , in commemoration of the Founders of the Church , and of the Parents and Friends of those who are departed , which paid for the Mass ; the meaning and nature of which Commemoration we shall declare more particularly , in the Chapter wherein we treat of the Office for the Dead . Things thus prepared in order for the Sacrament , the Priest raises the form of a Star in Silver , and holds it over that Bread which is ordained for Consecration in the Eucharist , saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Star stood over the place where the young Child was ; and repeating some short Prayers and Ejaculations , that God would purifie him , and make him worthy to offer this glorious Sacrifice , he goes forth from the place of the Offertory , and reads the Epistle and Gospel for the day , in representation of the Apostles going forth into the world to preach and propagate the Christian Faith. Then the Priest returning takes the Bread and Wine , covers it , and before the Consecration is completed , and as they say themselves , not yet transubstantiated , sets it on his head , and goes in Procession with it through all the Church , at which time the people bow , worship , and make the Sign of the Cross , casting the sick and infirm in the way , that the Priest striding over them , they may receive some miraculous benefit and remedy by the direct beams and influx of the Sacrament : which when I have objected to some Priests as a thing strange , to see the Elements adored before Consecration , till which time they could not pretend them to be transubstantiated ; They knew not well how to answer otherwise , than that they adored the Elements , as being in immediate capacity and disposition to be converted into the true Body and Blood of Christ. The Creed , or Symbolum Apostolicum , is next repeated , and then the Cover or Vail is taken off , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then over the Bread the air is moved with a Fan , signifying the wind and breath of the Spirit , which illuminated and inspired the Apostles , when they composed the Articles of this holy Faith. Then are read the same words which we use at the Consecration of the holy Communion ; viz. In the same night when he was betrayed , he took Bread , and when he had given thanks , he brake it , &c. Then follows this Prayer , with some Soliloquies . Lord who in the third hour didst send thy holy Spirit , graciously take it not away from us , but grant it unto us , praying , Lord make clean our hearts within us . Which Prayer is repeated three times with the head bowed down , and then the Priest raising himself again , with an humble voice saith , Lord hear my Prayer , and lifting up his hand by way of blessing , adds , make this Bread the holy Body of Christ. Amen . And here all the order of Consecration being finished , he thus proceeds : Thou art my God , thou art my King , I adore thee piously and faithfully . And so covering again the Chalice , which contains both species , he elevates it , and the People worship . The Priest then Communicates , eating that part of the Bread , which in the time of preparation , was divided into four pieces , and the other three he puts into the Chalice , of which with great devotion he sups three times , and having himself received , he administers the rest in a Spoon in both Kinds to the Communicants which being done , the Chalice is carried to the side-Table of Preparation , called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therein are also put the remaining Particles , which were laid aside , and designed for commemoration of the living and dead , of which when the Priest hath received some himself , the remainder is divided amongst the Communicants . Thus the Mass being finished , the Priest cleanses the Cup with great care , lest any thing should remain of the Sacrament to be carelesly and prophanely treated . It is the Custom in this Church to conserve the Sacrament for the use of the sick ; but it is never exposed to the view of the People , unless at the time of Celebration , and thence also covered in the Chalice with a Vail . But a most laudable Custom it is in this Church , That those who intend to Communicate , before they dare to approach the Altar , and receive the Divine Mystery , they first retire to the bottom of the Church , and there ask forgiveness of the whole Congregation , desiring their pardon in case they have offended any particular person whatsoever : If any one at that time acknowledges himself agrieved or injured , the party abstains and withdraws from the Sacrament , until such time as he is reconciled , and his Adversary satisfied . The words they use are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pardon us , Brethren , for we have sinned in word and deed : The people answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God pardon you , Brethren , Immunis ar am si tetigit manus Non sumptuosa blandior hostia , Mollibit aversos Deos Farre pio , & Saliente Mica . CHAP. X. Of the fourth Mystery , called Priesthood , wherewith is treated of their Monasteries , Orders of Fryars and Nuns , and the austerity of their Lives . P Riesthood amongst the Greeks is accounted one of the seven Mysteries of the Church , in respect of that Power and Authority the Clergy is endued with for dispensation of the Mysteries of mans salvation ; as the power of the Keys for loosing and binding sins , the power and energy of Preaching , and interpreting the holy Scriptures , as Oracles of God , of receiving into the Church , baptizing , cleansing , and regenerating with water in a mysterious manner , from the foulness of Original sin , power of administring the Sacrament of the holy Eucharist , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chrism : of healing the body by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy Oyl , matters of such deep and profound concernment , beyond the most sublime and elevated understanding , as cannot proceed from the vertue and efficacy of any natural calling ; but only from that unintelligible and mysterious Character of the Priesthood ; acoording to that of the Apostle , 1 Cor. 4. v. 1. Let a man so account of us , as of the Ministers of Christ , and Stewards of the Mysteries of God. Besides the different Orders of Religious and Secular Priests , there are others distinctly appointed to administer in the Church and at the Altar ; namely , Anagnostes , who is ordained only to read the Hymns which are sung , and the Prophets of the Old Testament ; the Psaltes , which is appointed to sing the Psalms of David ; the Lampadarios , who hath the care to trim the Lamps ; the Deacons and Sub-deacons , who read the Epistles and Gospels ; all which are initiated and first blessed by the Bishop , with imposition of hands , who gives to the Anagnostes a Bible , or Book of the holy Scripture , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the Psaltes the Psalms of David , signing and blessing them with the sign of the Cross : All which after Ordination have the Crowns of their heads shaven . Of Priests there are two sorts , who have the power of Preaching and Administring the Sacraments , viz. Secular and Religious : The first though married have license to enter into holy Orders ; but their Wives dying , they cannot be admitted to a second Marriage ; of which hard Injunction of their Church , some early Widowers have complained unto me , with sad remembrances of their past estate , and inabilities for a continent life . These wear Caps turned up with white , from which hangs a fall of the same Cloth on their backs , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Dove , being a Badge of their innocent life ; but this is oftentimes , nay most commonly forfeited , being cut off by the Bishop for some omission of duty , or commission of sin : so that few are observed to have continued this evidence of purity , so frail are even Priests in those appetites which they profess to subdue . The Religious Priests are called Kaloires , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good Priest , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good old Fathers , which are Monks inclosed , or encloistered in Monasteries , professing chastity and obedience : Their Order is of S. Basil , besides which there is no other amongst the Greeks : their Habit is a long Cassock of coarse Cloth girt to them , of Camel colour , with a Cap of Felt or Wool made to cover their ears , and covered with a black Cool called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Government and way of living is very austere and strict ; for they wholly abstain from flesh for all their life . In the Lents , and times of Fasting , they are nourished with Bread and Fruits ; Oyl and Fish with blood not being allowed , which with Lacticinia and Eggs are the Dishes and Delicacies indulged at their Feasts and times of less austerity . Most of their time is taken up in their Quires , being obliged every day in Lent to read over the whole Psalter once ; and at the end of every four Psalms is said the Gloria Patri , &c. with three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Metagnai , or in better Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call them , which is a bowing or kissing the ground three times . At the end of every ten Psalms , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are made forty Metagni , or bowings on the knees , kissing the ground , which every Kaloir hath obligation to perform 300 times every 24 hours ; unless any one of them be sick , and then his Santolo , who is the Priest who first covered him with the habit , is bound to do it for him : The one half of these Bowings is performed in the two first hours of the Night , and the other half at mid-night before they arise to Mattins , which are to begin four hours before day , and to end with the dawning of the morning . At that season of the year when the Nights are long , a great part of the Nocturnal Devotion is spent in rehearsing the Psalms of David , and at the end of every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ten Psalms , is read some short relation of the life of some holy man , or devout Hermite , or some select and choice pieces of St. Chrysostom , or S. Basil , or of some holy and devout Doctor of the Church . Afterwards are read or sung nine Hymns , consisting of twelve Verses a-piece , six of which are sung in honour of the blessed Virgin , and three in honour of the Saint to whom the Church is dedicated , or of him whose Festival is that day celebrated ; before which business is finished , the day , especially in the Summer , breaks upon them , and the Sun arises before their Devotions are ended , so that they have scarce the time and liberty of a convenient and natural repose . The Lent before Easter they commonly begin with three days of Fast without tasting either Bread or Water , at the end of which time the Kaloirs appear all before their Prior or Abbot , entering one by one at one door , and bow before him , and he giving them his blessing , they pass out at the other , where in an outward room stands a Basket of Bread , of which who will may take , none observing who eats or who still continues his Fasts , which some of strongest complexions maintain until the end of five days , not tasting so much as Water . There are some of this Order who are Reformed , or pass into a more strict severity of life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are as it were dead to the World , taking no other sustenance than Bread and Water , and that with great moderation ; using moreover much fasting in the times of Lent : but these are commonly such whom we call Anchorites , or Hermites , living in Caves or Desarts , of which sort there are many in Mount Athos , called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Holy Mountain , of which we shall treat in the following Chapter . To such strictness of life as this none is admitted , without approbation on tryal first made of his abilities of body for such subjection , in which time he takes upon him the most servile and laborious Offices , a● ringing of the Bell , knocking or calling at the set hours of Prayer , lighting the Lamps , or the like : I fly knocking , or calling , because in no parts of Turkie , or Dominions of the G. Signor , unless in Mold●●●● , Valachia , and Mount Athos , are Bells permitted : Which time of approbation being passed over with the good esteem and opinion of the Monastery , he is admitted , and e●●●●●● to be a Kaloir , and vested with the Habit , with the usual Prayers and Ceremonies . In these Monasteries they especially respect the Vigils to the principal Feasts , as of Christmas , Easter , and Pentecost , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vigils , which are Watchings beginning at the third hour of the night , and continue until the morning , in which time the whole Psalter of David is read over ; and the morning being come , the Liturgy begins , which with other parts of Divine Service continues until Noon . But because in this manner the Kaloires who live in Convents are obliged to long attendances in their Churches , and to their Offices , which are so exceeding prolix and tedious , that they cannot comply therewith , and yet serve the necessary demands of life , without other assistances . There are therefore in every Monastery stery certain Lay-Brothers who take on them the Habit , obliging themselves to the rule of this Order , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Converts , men weary of the Vanities of the World , and Penitent , who having been guilty of some mortal sins , in token of their contrition and conversion to a better life , confine themselves to the strict Rules of S. Basil. These govern all the domestick affairs of the Monastery , keep their Sheep and other Cattel , in which some Monasteries are very rich ; and though by obligation of their Order , they dare not taste the tenderest of their Herds , yet in times which are not Fasts , they can drink the Milk , and enjoy comfortably the plenty of their Dairy : these also dig the Vineyards , tread the Wine-press , and the whole Monastery drinks freely of their own Cellars . Out of some Monasteries they frequently send forth Messengers , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to collect from distant places the Contribution of charitable people ; in which Employment they continue for the space of five years : after which returning home , they are separated from the rest , being confined to their Cells for the space of a Month , in which time they have leisure and opportunity to consider their omissions , their neglect of Offices , and Duties , and what sins they committed during the time they were in the World , and accordingly make satisfaction to God and their Consciences . Many of this sort of people are long-lived , in regard they are temperate in eating and drinking , and ever unacquainted with Women . ● once knew one of them , who was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Monastery in Cyprus , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whereunto belonged 200 Kaloirs , he told me that he was 119 years of age ; and the better to assure me he was not mistaken in his Calculate , he confidently affirmed , that he remembred the taking of Cyprus by the Turk , when the Channels of his Town ran with blood , which according to History may be about the space of 107 years past , and at that time he conceived that he might have been about 12 years of age , when he remembers , that the cruel Souldiers bloodily massacring all persons which met them in their fury , his Mother defended him from violence , for having the fortune to meet with a Souldier more flexible than the rest , she fell on the body of this her Son , and by her Prayers and Tears prevailed to rescue him from death● in commemoration of which deliverance , she afterwards dedicated him to the service of God , speedily entering him into the Order of Kaloires ; he never remembers to have eaten flesh ; his Father lived but to 80 years of age , but his Grandfather to 158. But not only men amongst the Greeks enter into Monastical lives , but likewise pious and devout maids , who dedicating themselves to the service of God , enter into Monasteries , vowing Poverty and Chastity : Widows also having fallen into mortal sins , and desirous to do penance for the same , and to live by a more strict Rule , oblige themselves to live according to a strict observance of the Order , and Injunction of S. Basil : but the Regimen or Rule of these Female Votaries , is not commonly so strict and regular as that of the Kaloirs , of which we might give for instance the Nuns at Scio and other places . CHAP. XI . In which is treated of Mount Athos , called now by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the holy Mountain , and of the Monasteries thereon . THERE is no place where the Greek Religion is professed , so famous for Monasteries as that of Mount Athos ; and indeed if we consider the number of them , and of the Religious belonging thereunto , it is not to be parallel'd in all the world : which because it is a place not usually frequented , or known , and is the grand Conservatory of the Christian Religion in Greece , and ancient austerity of living , and therefore not unaptly stiled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Holy Mountain , I shall discourse thereof at large , and satisfie therein the curiosity of our times , with all the Remarks observable in that place . In the relation of these particulars , I must confess my self to have been much beholding to that worthy and ingenious person Mr. John Covell late Chaplain to the Ambassador of his Majesty at Constantinople , for many things related in this subsequent discourse ; and being assisted also by many Informations received from the Kaloirs belonging to that place , I do not doubt but perfectly to satisfie the most curious Reader in all points relating to this Treatise . The Mountain Athos anciently so called , hath its situation on a Peninsula , or Isthmus of Land annexed to Macedon , being about a mile and a half broad , and three miles long ; it is low land , arising something towards the foot of the Mountain . And therefore the story of Xerxes cutting this Mountain from the Main seems a Fable , occasioned perhaps by opening and enlarging that Ditch or Channel , which to this day appears from Sea to Sea , and might , once being cleansed , be rendred capable to carry a small Galley or Brigantine . The whole compass of this Mountain is esteemed to be about 160 miles . The high Pique or Peer thereof is properly called Athos , and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Inhabitants , and is uneven , craggy , and as horrid as Caueasus ; but somewhat beneath it is covered with Trees , Shrubs , and Boscage , and produces many Plants and Herbs of admirable Vertue : It is a place full of little Springs , Rills , and Rivulets , that there can be no part so barren and unfruitful in the whole circumference of the lower parts of this Mountain , which may not be capable of great and singular improvement ; and in every corner thereof , there are so many Cells and little Recesses , partly framed by Art and partly by Nature , that it seems a place of such stupendious solitude , as if the situation thereof had been designed for the retirement of Monks or the Cells of Anchorites . When this place began first to be inhabited by Monks and Religious men it is hard to determine . For though S. Basil was the first Author and Founder of the Order of Greek Monks , so that before his time , there could be none , who professed this strict way of living in Convents , and Religious Societies , I mean in Greece ; yet certainly before this time , the convenience of the place , and the situation thereof might invite Hermites , and persons delighted in solitary devotions , of which the world in the first and second Century did abound , being men who lived under severe Rules of Fasting and Self-denyal , and therefore at that time as well as to this day are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But when the world was generally converted , and gave it self up to the practice of the Evangelical Doctrine , the life of Hermites became of less reputation , and the lives of the Religious in Societies to be esteemed more secure , and more tending to Edification : So that Monasteries increasing in all parts of the Christian World , some took their Foundation in this Mountain in the time of Constantine the Great , and by degrees increased to the number of twenty , besides a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein are about 30 or 40 Kaloirs or Greek Monks , whose chief Employment consists in making of Spoons , Crosses , Boxes , Cups , &c. Of the rest I shall set their Names in order , with the dedication to their respective Saints : and because they pay a Rent to the G. Signors of a thousand Dollars a Month , which is more in my opinion than it could have been let out for to Turkish Farmers on a rack Rent , and is the best improvement that the Turk could make of it ; I shall with the name of the Monasteries , set down also the several sums , at which they are taxed , and obliged to pay under severe Penalties . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S. Laura , taxed 110 Dollars , dedicated to S. Athanasius , but at first to the blessed Virgin , whom they report did appear and resign the Dedication to him . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caracal , taxed 25 Dollars , dedicated to S. Peter and Paul●● . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philotheus is Kes●im , dedicated to the Ann●nciation Kesim signifies free from Taxes by reason of poverty , which is a Turkish word . 4. Ibero taxed 85 Dollars , dedicated to the Assumption of the blessed Virgin. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stauronichetas , taxed 18 Dollars , dedicated to S. Nicholas . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pantochratora , taxed 57 Dollars , dedicated to the Transfiguration . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Contlomouses , taxed 55 Dollars , dedicated to the Transfiguration of Christ. 8. Batopedi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taxed 100 Dollars , dedicated to the Annunciation of the blessed Virgin. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Simeno , taxed 25 Dollars , dedicated to the Ascension of Christ. 10. Chiliadar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taxed 100 Dollars , dedicated to the Presentation of Christ in the Temple ; the Feast is on November 21. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Synaxarion . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zograph , taxed 35 Dollars , dedicated to S. George . 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kesim , dedicated to S. Stephen . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Docharios , taxed 30 Dollars , dedicated to S. Michael Arch-Angel . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zenoph , taxed 30 Dollars , dedicated to S. George . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kesim , dedicated to S. Pantaleemones . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Xeropotame , taxed 56 Dollars , dedicated to the 40 Martyrs called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gregorius , taxed 25 Dollars , dedicated to S. Nicholas . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Simopetra , taxed 54 Dollars , dedicated to the birth of Christ. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dionysius , taxed 60 Dollars , dedicated to S. John Baptist . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S. Paul , taxed 35 Dollars , dedicated to S. George . All which several sums making together not more than 900 Dollars , there will want 100 Dollars per Month to complete the Tribute , according to the ancient Tax of the Monasteries , occasioned by the Poverty of the three Monasteries before denoted , which remain in the condition , and under notion of Kesim , and rendred unable to pay the Tax : Wherefore it being necessary to find out the complete sum of an hundred Dollars more per Month , the other Monasteries were forced to answer for the inabilities of their Brethren , and to add a new Tax proportionable to the first estimation of their Revenue and Riches . And now by the Premises it appears , that Laura , Batopedi , Chiliadar , and Ibero are the four chief and most flourishing Monasteries , both in respect of their Revenues abroad , as well as of the limits of Land allotted them on the Mountain : what their Lands and Vineyards are , and benefits arising from thence , is well known , and may easily be calculated ; but Donatives arising from abroad , which are the charitable Contributions of well-disposed people , as they are for the most part uncertain , so they are hidden and concealed , as much as is possible . Howsoever they all plead misery and poverty , which will be a Riddle and Mystery to any person to whom they will shew or expose their Treasure ; unless they be compared to the condition of the wealthy miser , who is miserable and starving amidst the heaps of his Gold : for he that sees the various Coverings they have for their Altars , the rich Ornaments they have for their Churches , will not easily apprehend those people to be poor . For amongst their other Treasures , they have first a representation of Christ in the Sepulchre ( which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exposed every Good-Friday at night ) and is very rich with Gold and Precious Stones . Most of their Monasteries can represent the History of its Foundation , not in Paint or Colours , but in Embroideries of Gold and Pearl , and other pretious Stones intermixed with singular Art and Curiosity . They have also variety of rich Vestments for the Priest , especially in the four chief Monasteries , where are many Chests filled with such Robes as are used at the celebration of Divine Service : Their Basons , Ewers , Dishes , Plates , Candlesticks , and Incense-Pots of Silver are not to be reckoned , many of which are of pure Gold , or Silver gilt . They have Crosses of a vast bigness , edged with plates of Gold , and studded with pretious Stones , from whence hang strings of Oriental Pearl . The Covers of their Books of the Gospel , Epistles , Psalters , and Missals , are often embossed with beaten Gold , or curiously bound up with Cases of Gold , or Silver gilt , or plain Silver . Many of which Utensils and Ornaments have been the Presents of the Dukes of Moscovy , before the time that that Country declined , or fell off from their respect to the Patriarch of Constantinople : howsoever Moldavia , Valachia , and Georgia remaining constant to that Patriarchate , have been anciently , and still continue to be very liberal , and splendid in their Presents to these Monasteries , towards one or more of which some Prince or Princess of those Countries do always evidence an extraordinary devotion : especially the Georgians , whose Country was anciently called Iberia , are ever bountiful to the Monastery of Ibero , by whose Charity it is become as considerable as any of the other Monasteries . With such Presents and Donatives the Churches of this Mountain are enabled to make very splendid Processions , which they practice with great state and magnificence on the high Festivals of the year : and the common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Procession in the time of Divine Service , is so stately and pompous , that it affects the hearts of the Vulgar with so much reverence and devotion to the holy Rites , that scarce any of them will depart , or at least think he receives a blessing by his attendance , unless he leaves his gift behind him in testimony of his real and hearty affection , imitating perhaps the ancient Custom in the times of Gentilism , when every one who approached the Altar was obliged to offer something , though but a handful of Flower or Salt. It would be a matter of great work , and something difficult , to trace the original of these Monasteries , and to render an account of the various vicissitudes of Fortune which they have undergone . We know well , that in the times of the Arians , the divisions of Religion impoverished these Monasteries : And afterwards Michael Paleologus , on a politick design to maintain and support his Empire , was contented to introduce the Roman Faith and the Popes Supremacy into the Greek Church , as it happened about the year 1430 , in the time of Pope Eugenius the Fourth , which was the cause of great disturbance and ruine in this Mountain : For the Kaloires remaining resolute against the Papal Authority , assaulted the Romish Priests at the very Altar , whereby such dissensions and skirmishes arose , that some Monasteries were burnt , and others demolished in the Contest ; and at length the Romanists being forced to give way , carried with them some of the holy Spoils , and much of their Riches . But if you examine the Kaloires concerning these particulars , they can inform you no otherwise , than that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Unbelievers ) such as Turks , Saracens , and they know not who , or Iconomachi , oppugners of Pictures , or such who would place sculptile Images in the place of painted Histories , being those who brought all those ruines on them , of which Books relate such sad Stories . Wherefore for knowledge of these matters being obliged to Books of ancient History , we shall only touch on those Monasteries which are of most esteem and riches amongst them , and for account thereof shall depend on such imperfect Relations as they produce ; and first of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hagia Laura was begun at the expence of Nicephorus the Emperour , and at the instance of a most devout person in those days called Athanasius : and though this Emperour was cut off about the year 803 , leaving this Structure imperfect ; yet Athanasius continuing his endeavours , perswaded others to finish this pious Work , and at length obtained such considerable Contributions thereunto , that the Building was completed , and adorned in an excellent manner : Since which time not only the main Structure , but many little Chappels and Oratories have been erected within the Walls , to the number of 19 , by means and assistance of good and well-disposed people , who entertained a particular devotion for that Monastry ; the which though chiefly founded by those Collections which were made by Athanasius , yet it will be no wonder , that so many Chappels were added thereunto , if we believe what the Kaloires report , that when their money failed , the blessed Virgin concerning her self in the merit , became their Benefactoress , and supplyed whatsoever came short in the account . The Story of Athanasius they report in this manner . He was , as they say , born at Trapezond of a good Family , of good parts , and of some Learning ; and being addicted to a godly retired life , he applied himself to a certain reverend person called Michael Maleinus , who was a famous Confessor , and lived in a Desart of that Country ; with him he conversed for divers years , was his Scholar , and learned his Discipline , in which he was so great a proficient , that Maleinus growing old , and being desirous to ease himself of the burden of hearing Confessions , recommended all comers to Athanasius , who had now for several years lived according to the method of a severe life . It happened , that Nicephorus General of the Roman Army , marching towards Candia , for suppressing a Rebellion arisen in those parts , applyed himself to Maleinus to make his Confession , but he being grown old , desired his excuse , recommending him to his Scholar Athanasius , on whom he supposed that a double portion of his Spirit did remain . Nicephorus was so well pleased with the Sanctity of Athanasius , with his spiritual Doctrine , and with his holy and devout life , that he declared himself resolved to live with him , and retire from the world ; and so in every place blazing abroad the sanctity of Athanasius , his fame spread generally , and all people flocked to him from parts far remote : But this good man , being of a true humble Spirit , and jealous of the danger to which Fame and Glory of the World might betray him , departed privately from his place of abode and came to Mount Athos , where , counterfeiting himself a poor illiterate Fellow , he became the Servant of a Reverend and Godly man , who lived with much retirement and austerity of life . But Nicephorus , returning afterwards from the Wars , enquired for Athanasius in the same place where he had before left him ; but he being secretly and unknown unto any departed , search was made for him in this Mount Athos , where Leo the Brother of Nicephorus having found him , embraced and honoured him in presence of all the Monks , and conducting him with joy to the Emperour , was received with all honour and satisfaction , and in testimony thereof bestowed on him a considerable sum of money for building this Monastery . But Nicephorus dying before the same was completed , this Founder was beholding to the Charity of others , especially to the bounty of Tzimisces This Athanasius lived ever after in this Monastery a most severe life , where his Cell still remains , and in which is a white Marble-stone , worn at least four or five Inches , as they say , with his knees , being the place on which he used to pray : he commonly wore an Iron-Collar about his neck , to which he fastened a Wooden Cross weighing six or eight pounds , the which is shown to Strangers , and used for a Ceremony at the initiation of any Kaloir into that Order . They Say he eat seldom above three or four times a Week , and that he once lived seven days without meat or drink , and once nine days , excepting only that he eat and drank the holy Sacrament twice in that time . And thus much for the Monastery of Laura . Of Caracal they give little other account , unless in a blind manner , that an old Roman Emperour of that name built it , perhaps they may mean Antoninus Caracalla ; but that is impossible , and may rather be imputed to some Vayvod of Moldavia , or Valachia , in regard that by an old Inscription on one of the Walls , it appears that the same was repaired about 170 years past by certain Vayvods of those Countries , which are now stiled by the name of Bugdania . Ibero was built by Johannes Turnicius a Georgian , born from the noble Stock of the Princes of that Country called Iberia , but growing old , and desirous of a retired life , came to Mount Athos , and there turned Kaloir , and became a Scholar of Athanasius . But the Prince of Iberia dying , and leaving a young S●● to Reign , the Persians made an Incursion into that Country ; against whom there being no General so able to lead an Army as this Turnicius , the Queen-Mother sent for him to undertake the Employment , and prevailing with him to accept thereof for service of his Country , he obtained the success desired , and returned triumphant to his own Nation : in reward of which the Queen offered him great Honours and Riches , but he refused more than what served him to complete his Monastery of Ibero ; which though at first designed to receive no other than Iberians , yet now all others of the Greek Religion are accepted into it without distinction of Country or Nation . Stauroniceta was built about 200 years past by Jeremias , Patriarch of Constantinople , surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Good , and was for his piety and vertue esteemed and reverenced ever by the Turks . Pantocratora was built by Theodosius , but was much repaired and augmented by Alexius Comnenus , who there lies buried ; after which Barboula and Gabriel , two Vayvods of . Valachia , built the Tower , and repaired it after its last ruine . Or Condoulmouses , was built by Andronicus Paleologus , though it is probable that some great Personage of his Court or other , who had been a large Benefactor to it , might have bestowed his name upon it : And now lastly , in the year 1500 it appears by an Inscription on the Wall , that Johannes Neanchus , and Johannes Randulus , Vayvods of Valachia , did much repair and enlarge it : This Monastery , though it stands four miles distant from the Sea , different from the Scituation of all the others , yet it possesses a Tower by the Sea-side , and in right thereof hath a peculiar Port or Bay with the priviledge and immunity of fishing . Batopedi is reported to have been the most ancient of all the Monasteries ; it was built by Constantine the Great , the Church very stately , and the second in those Countries to Sancta Sophia at Constantinople ; it was greatly ruined and defaced by Julian the Apostate , and suffered also in those heats between the Arians and the Orthodox , but pious Benefactors repaired the loss and restored it to its pristine state and condition . Simeno is a small Monastery founded by some Emperour , but who he was , or what his name was , the Kaloires can render no account ; for it seems they have no Registers thereof , nor Inscriptions on the Walls to give us light , nor are they very curious or inquisitive to know their Founders . Chiliadar is one of the four chiefest Monasteries , and is the next to Laura , both in respect of its antiquity and structure : it may be called a Colony from Batopedi , which one Sabbas , Son of Simeon the Despot , or Prince of Bulgaria , brought out from thence . This Sabbas , being once a Monk in Batopedi , where the Religious of divers Nations had their residence ; he judged it most convenient to found a Monastery where one and the same Language might be only spoken ; so that having builded one he carried with him all the Bulgarians which were in Betopedi which , being many , seemed like a swarm of Bees lodged in Chiliadar , which in the Bulgarian Language signifies a Hive of Bees . Zograph is another Bulgarian Monastery built by one of that Nation , and so also is Xenoph founded by a Kaloir of the same Nation , who by the Alms of good and charitable people , gain'd as much as served to build and endow this Monastery . Dochiario was first founded by one Neophytus , a Kaloir of good Parentage and esteem , who , with his own Estate , and by the charitable contribution of well-disposed people founded this Monastery , whereof making himself the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prior , dedicated it to St. Nicholas , but afterwards the Dedication thereof was changed and made to St. Michael on this occasion . A poor Boy , attending the little Flocks of this Monastery in the Fields ; accidentally found a Stone with an Inscription thereon , directing to a place of hidden Treasure ; after the reading of which , the Prior sent some Kaloires with the Boy to discover it , and bring it to the Monastery : which having found , they designed it for themselves , and appropriate it to their own peculiar benefit , without other account thereof unto their Prior : to which end they threw the Boy from a Rock into the Sea , with a Stone about his neck , who falling called upon S. Michael : which having done , and secured the Treasure , they returned home , and reported that the Boy had feigned a false Story , and for fear of punishment was run away . The next morning early the Clerk of the Chappel entring into the Vestry to light the Lamps , found the Boy cold and wet , and half dead with the stone about his neck , of which acquainting the Prior , he came in haste , and learned the whole truth of the Story ; for which cause he punished the Kaloires , recovered the Treasure , and therewith enlarged the Monastery , and again consecrated it , and dedicated it to Saint Michael , by whose favour and protection the poor Boy was conserved . Cheropotame was built by one Andronicus Paleologus , who afterwards turned Monk , or rather it was repaired by him , after the old Cheropotame was fallen to ruine . For the Kaloires report , that this Monastery fell down at the time when John Paleologus caused Romish Mass to be there celebrated . The last four , viz. Gregorius , Simopetra , Dionysius , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus , were built by Contributions collected by four Kaloires , they were at first only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cells of Hermites , but were afterwards enlarged and endowed ; they are all built in the Rocks , and have a craggy and asperous ascent to them . Gregorius is but small , and at first was only the Cell of him , who gave his name to it , but the sanctity of his life invited several Benefactors to favour and perfect his small beginnings . Simopetra was founded by one Simeon a Religious Kaloir , with some reference to the name of Simon Peter ; it hath been thrice burnt , and lastly was repaired about forty years past with great expence , and charge of Presents given to the Turks ; for if a Church or a Religious House be burnt down , or ruined by any accident , according to the Turkish Law it is not to be repaired but by special Order ; and for that Reason , such Licenses or Dispensations have always been obtained from the Turks at a high expence . Dionysius was also built by a Kaloir of that Name , and Alexius Comnenus , in whose time it was erected , contributed liberally thereunto . This Monastery of Paulus was built by a Bulgarian of the same Name , who begged sufficient to build it : he was ( as they report ) a co-temporary with the Religious Athanasius , of whom we have already spoken , and one who was emulous of his sanctity : So that if the Monkish Weed may be capable of such contention , these Kaloires will perswade us , that these two endeavoured to surpass each other in a holy and seraphical way of serving God. In this manner we have said something in particular of every Monastery , unless it be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being all three Kesim , or poor Monasteries , paying nothing of Tribute for maintenance of this Ecclesiastical Body , are not to be accounted in the number of those which have large and splendid Revenues . And though the Turks themselves , being sensible of the poverty of these Monasteries , have declared them Kesim , yet they will not abate one Asper of the thousand Dollars per Month , but what is wanting in these Monasteries they impose on the others ; to proportion which , the Turks leave it to the Kaloires to lay the Tax as they think fit ; amongst whom though , upon this occasion and subject , there do often arise great and grievous dissentions and quarrels , yet they are such as are always composed amongst themselves , being unwilling to refer themselves to the charge and inequality of the Turkish Justice . The Revenue of these Monasteries arises partly from the Lands adjoining to them on the Mountain , which are sufficient to maintain , them with Wine , Bread and Olives ; and the Sea yields them Fish in great abundance , every Monastery having its Bay or place peculiarly appropriated unto it . Besides which , every Monastery hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Farms , which are seated some on the firm Land , and some on Islands , where being Chappels , and Cells for Fryars , are wholly manured by Religious men of the same Order , who have liberty to sow Corn and Flax , to plant Vineyards , keep Flocks of Sheep and Goats , to sell the Lambs , Kids , Wool , Milk , and Cheese ; and what shall arise in Money from hence , after their maintenance is deducted , and the Accounts made up , refunds respectively to the Capital Monastery . I say that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have liberty to keep Goats and Sheep ; which is not lawful on the Mountain , where according to the ancient institution of this place , no Female Creature is to be admitted ; no not so much as an Ewe-lamb or Hen , in token of that severe Chastity which these people profess . But besides all this , they have a greater Revenue coming in from the industry and travels of their Emissaries , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who are persons sent into all places and Cities of note and esteem , to collect the benevolence of charitable people towards their Monasteries , especially in Constantinople , Smyrna , Bulgaria , Servia , Candia , and all other parts where those of the Greek Church are numerous , but their richest Gifts are from Moldavia , Valachia , Russia , Moscovy , and Georgia , with which these Emissaries oftentimes return richly freighted , whom , in reward of their industry , they not only receive with a hearty welcome , but he who brings the greatest Contributions is esteemed worthy to be promoted for the year following to be Prior of the Monastery . Nor are these people less cunning Artists in the skill of begging , than are the Mendicants in Christendom : I have observed divers of them in sundry places , standing with a Box and a little Picture before it , to receive the Alms for this Mountain and Mount Sina ; but these are under Officers to those who come with the large Commission : And though the Greeks are now generally poor and narrow-hearted ; yet there are few but out of pride or devotion esteem it necessary to bestow Alms on this place . Some who have been Oppressours , and lived perhaps upon Rapine and Violence , are of Opinion that they attone for their sins , by sacrificing part of their prey to this Mountain ; by which , and other Offerings , I have heard , that within the space of six months there stands Registred above 2000 Dollars in the Book of Laura , which have been given at home , besides the Collections from Foreign Parts . The number of Kaloires , viz. Priests , Deacons , and Lay-Brothers belonging to the Mountain , is calculated to amount unto six thousand ; of which commonly two thousand may be abroad , and employed in making Collections ; and this number is reported by Bellonius to have been in his time , which may have been about a hundred years past ; so that it seems in these late years the number hath not been abated , though before the conquest made by the Turks we may suppose that they were far more numerous . These Monasteries , having for the most part been founded by Kings and Princes , have obtained an Original priviledge of being exempted from the jurisdiction of the Patriarch , so that they are not obliged to make the acknowledgment of one Asper of benefit unto him : All the power he hath , is to constitute an Arch-bishop over them , whose Seat is at Careis , and another at Sidero-Capti , but subordinate to the Metropolite of Thessalonica : The which Bishops are not farther concerned with them , than to say their Liturgy , and ordain Priests ; to whom , for every Ordination , there is due a Zechin and no more . But all matters of Rule and Government are solely in the hands of the Chiefs or Priors of the Monasteries respectively . The reason whereof is , because that the receiving of members into the Convent , or the passing from a Secular into a Religious or Regular life , is no part of Priesthood , which requires Ordination or a new Character , but only the profession of a Vow or Solemn renunciation of the World , which comes not within the compass of the Episcopal cognisance . Nor yet hath the Patriarch so much power as this over all the Monasteries , for Batopedi , Laura , Contlomouses , Philotheo , Stauronichetu , Pantocratora , Simeno , Dochano , and Ibero are exempted , having about 20 or 30 years past purchased their Enfranchisement from the Patriarch , so that having no power over them , not so much as to confine them to a particular Bishop for conferring of holy Orders , they remain at liberty to take and chuse what Bishop they think fit . But in most other places where there are Monasteries another Rule is observed ; for the Patriarch hath not only power to Ordain their Priests , but to constitute their Priors , and to bestow the Office on him who makes the best Offering and richest Present to the Patriarchate . I said in most other places , because the Monastry at Mavra Mola on the Bosphorus , as also the Monasteries of this Mountain are excepted , having the great Bostangeebashee for their Protector , who yearly at the beginning of March constitutes some Aga for his Deputy to collect the yearly Tribute or Rent of 12000 Dollars , out of which he is allowed ten Purses , or 5000 Dollars for his maintenance , besides a Sheep a month from each Monastery , besides the Presents of Lambs , Kids , &c. at Easter ; he hath a house at Kareis where he is attended with three or four Servants , but no woman hath there admittance . This Town of Kareis , or Kareais as they write it , is seated about the middle of the Mountain , where a plentiful Market is held every Saturday , to which great numbers of people ( I mean of the Male Sex ) do there meet , where the Fryars buy Cheese , Eggs , and as many Male-Sheep and Goats , as may supply them with a sufficient provision of Wooll for working , and for Presents to their Aga. Here also they sell their Manufactories , such as Iron worked into Shovels , Tongs , Horsshoos &c. also Boots , Shoos , Beads , Crosses , and what else is the Fruit of their Lands , or Surplusage of their provisions , for all which they are paid in ready money . At this place the chief Monasteries have a house , or lodging to receive their respective members , who have occasions at that place ; where formerly did reside , a Steward , or Representative of every Monastery , though now fix only which are the chief , remain there for all the rest , viz. of Laura , Ibero , Batopedi , Chiliadar , Dionysius , and Contlomouses . Above all , there is a common House or Hall , where Synods or Councils are held touching the united interest of all the Monasteries , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereunto there is near adjoyning a very fair Church , built by Constantine the Great , dedicated to the Assumption of the Blessed Virgin , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sleeping of the blessed Virgin , which Church , being very ancient , was repaired about 164 years past , as appears by an Inscription on one of the Walls . For maintenance of these publick Buildings and the persons which inhabit them , and for defraying the charges of Candles , Oyl , and Lamps , and support of those who Weekly ( that is on Market-days ) read the Liturgy ; every Monastery is taxed in proportion to its Revenue . In all which Exercises of Religion , and performance of Secular Negotiations , they live so free under the Turkish Aga , that no Turk whatsoever , without his License , can set his Foot upon the Mountain ; which notwithstanding many persons of the best and civillest quality obtain when in the spring for their health , and in the Antumne , when the Fruits are ripe , they desire admission for their pleasure and pastime : and at their departure are free and liberal in their acknowledgments to the Monastery where they received their Entertainment . This Kareis is now the only Town on this Mountain , though in the time of Strabo there were five , viz. Dion , Kleones , Thyssan , Holophyx , and Akres-thous . We have said that this Town of Kareis being the common Mart , whereunto the Kaloirs bring their Manufactories ; it is observable , that the Lay-brothers , when they enter into this Religious life , are employed according to that Trade , and work in which they profess themselves most skillful : without doors , they plant Vine-yards , ditch and hedge them in , gather Olives , and press out the Oyl , keep , and shear their Sheep , but they neither Plow , nor Sow ; within doors , they have their Black-smiths , who work in Iron to provide them with Matocks , Spades , and other Instruments of that sort for the Fields : they have their Taylors , Weavers , Cappers , and Workers in Leather , who having supply'd the Monasteries with conveniences of that Nature , sell the remainder to Strangers for money , the which accrues to the benefit of the Convent , which out of the common Stock provides the materials whereon to work , which when they are wrought , they are then esteemed to be the Goods of the Monastery . For as in Christendom no Fryar is capable of acquiring Wealth unto himself , so neither here can a Kaloir appropriate the benefit of his own labours ; though perhaps an industrious and skilful Workman shall have more respect and care taken of him , that he want nothing which is convenient for him , than those who are Drones , or unskilful in any Art or Trade . Whether such men as these can read , or not , it matters not much ; for there is not one of a hundred of them so well learned ; it is sufficient if he can make his Cross , and his Metagnia before the blessed Virgin , which is a bowing on their Knees , touching the ground with their Forehead , which some will do 300 times together , as I have already declared in the foregoing Chapter . But the Fathers or Priests are of a Classis or Form above these , for they can all read and write , from the Prior to the lowest Deacon ; though very few of them understand the learned or School Greek in any perfection : for it would puzzle the wisest heads amongst them to interpret every word in their Liturgy , and yet they are so expert and ready therein , that they can run from the beginning to the ending without stop or hesitation , and gallop it over at that rate , that one must have a good ear and some skill in the Greek Language , to distinguish the different sound of the words which they utter : besides which , their chief study is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hymns of John Damascen , and to find out and know the proper Lessons for the day , and the Offices of the Church , with all the Responses and Suffrages ; which is a Learning so intricate , as requires some practice , and application of the mind : But such as have any Learning more than the rest , it consists for the most in the knowledge they have of the Fathers and Councils of their own Church , and in the Ecclesiastical Authors of the first Century after Constantine the Great . The Latine and Hebrew Tongues , and any besides the Greek , they contemn and esteem as prophane : Philosophy and Mathematicks , being matters of Humane Learning , they account as unnecessary for men who lead a mortified and spiritual life , to whom also all Books are unlawful , but such as treat of Divinity , and a holy and devout way of living . Every Monastery hath its Library of Books , which are kept in a lofty Tower , under the custody of one whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who also is their Steward , receives their money , and renders an account of all their Expences : but we must not imagine that these Libraries are conserved in that order , as ours are in the parts of Christendom ; that they are ranked and compiled in method on Shelves , with Labels of the Contents , or that they are brushed and kept clean , like the Libraries of our Colleges ; but they are piled one on the other without order or method , covered with dust , and exposed to the Worm . They have few Books amongst them but what treat of Divinity , and as I have heard they have scarce any of much worth ; in regard that the Emissaries of France and other parts , have by force of money deprived them of all the choicest Books in their Libraries : Nor have they ( as I have been well inform'd ) one Book that varies in the least from the Doctrine of the Seventh Council ; for there is not one Book to be found of those which were wrote by those whom they call Hereticks , esteeming that the easiest way to confute a Heretick , and stop his Doctrine in its progress , is to condemn the same , and burn his Book . In every Monastery they have Bells : such as they daily use are small , but those of greatest bigness , are of about 4 or 500 weight , which they ring at Festivals , when they would make the greatest noise and rejoicing : on these their Clocks strike , which are fixed like those on our Churches in England ; which are not to be found , as I remember , in any other place in Turkey , unless at Buda , where I saw one of this sort . For conclusion , In this manner this Mountain of Athos is inhabited , and this is the Government amongst these Religious men of the Greek Church , who are for the most part good simple men of godly lives , given greatly to devotion and acts of mortification ; for as out of the abundance of the heart the mouth speaks , so these men discoursing with a lively sense of God and of his Service , we may without over-much credulity , or easiness of belief , conclude them not only to be real and moral good men , but such also as are something touched with the Spirit of God ; whose devotion and affection to his Commands and Precepts , shall carry them farther in their way to Heaven , than the Wisdom of the most profound Philosophers , or the wisest Clerks . And that such people are found in the world , endowed with such Priviledges , in the Countries of the Grand Oppressour of Christendom , to God's Name be Glory and Honour now and for ever , Amen . CHAP. XII . Of Confession , Contrition , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the sanctified Oyl , practised in this Church . BEfore we treat of this last Mystery , which is the Oyl of Prayer , let us premise something touching the Confession of sins , which is to be performed four times in the year , to a Priest lawfully Constituted and Ordained , that is , for such who have leisure and convenience of living ; Priests and others entred into holy Orders , or into a life of Regular Devotion , are obliged to a Confession once a Month. The labouring and common people are enjoined to a Confession but once a year , and that before their entrance into the great Lent , which is before Easter : To sick and infirm people , it is recommended as a Remedy against the Diseases of the Soul , and ease of a burdened Conscience . Repentance the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is by them defined to be , A sorrow of heart for sin , of which a man accuses himself before a Priest , with a firm resolution to correct the errours of his past life , by that which is to come , and with intention to perform whatsoever shall be enjoined him by his Spiritual Pastor for his Penance . By which definition it appears how necessary the Greeks esteem Confession to a Priest , having these words in the Orthodox Doctrine of the Oriental Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest cannot release , unless he enquire first what he is to release : and likewise it is apparent by the foregoing Definition , That the Priest hath power to enjoin Penance , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as Prayers extraordinary , Alms , Fastings , visiting of holy Places , and the like . When the Penitent comes to Confession , the Priest utters these words to him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Behold the Angel of the Lord is at hand to take thy Confession , see therefore that thou conceal no sin , for fear of shame , for I also am a man and a sinner as thou art . To such Penitents who are sick and languishing , and find their Consciences guilty of any mortal sin , as Fornication , Adultery , or Pride , which tends to the contempt of God , is administred the Sacrament of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , The Oyl of Prayer , which is performed by the Bishop or Arch-Bishop , assisted by seven Priests , and begins with this Prayer . O Lord , who with the Oyl of thy Mercies hast healed the Wounds of our Souls and of our Bodies , do thou sanctifie this Oyl in that manner , that those who are anointed therewith may be freed from their Infirmities , and from all Corporal and Spiritual Evils ; that the name of the Father , and of the Son , and of the Holy Ghost , may be glorifyed therein . This Sacrament , as they call it , of the Holy Oyl , is by some said to be different from that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is administred unto healthful persons , who are fallen into mortal sins , which pollute the Body as well as the Soul , and takes its Original from the parable of the good Samaritan in the Gospel , who poured Oyl into the Wounds of him who fell amongst Thieves : But this Unction is not applicable to those who are guilty of Rapine and Violence , whose sins are only purged and expiated by Restitution and Satisfaction . This Oyl of Prayer is pure and unmixed Oyl , without any other composition ; a quantity whereof , sufficient to serve for the whole year , is consecrated on Wednesday in the holy Week by the Arch-Bishop or Bishop , though it may be administred , or application made thereof by three Priests . This is the same with that which in the Roman Church is called , Extreme Unction , grounded on the words of St. James , Cap. 5. 14. Is any sick amongst you ? let him call for the Elders the Church , and let them pray over him , anointing him with Oyl in the name of the Lord. In the administration of this Oyl of Prayer , the Priest dips some Cotton at the end of a stick into the Oyl , and therewith anoints the Penitent , in the form of a Cross , on the Fore-head , on the Chin , on each Cheek , on the backs and palms of the Hands , and then recites this Prayer . Holy Father , Physitian of Souls and Bodies , who hast sent thine only Son Jesus Christ , healing infirmities and sins , to free us from death , heal this thy Servant of corporal and spiritual infirmities , and give him salvation , and the grace of thy Christ , through the Prayers of our more than holy Lady the Mother of God , the Eternal Virgin , through the assistance of the glorious , celestial , and incorporeal Powers , through the Vertue of the life-giving Cross of the holy and glorious Prophet the fore-runner John the Baptist , and of the holy and glorious Apostles , and triumphant Martyrs of the holy , and just Fathers , and of the holy and life-giving Anargiri , Amen . Confession of Sins verbally , and particularly to a Priest , is esteemed a necessary duty for constituting a perfect Contrition ; though they do not deny but a person dying in a state of Regeneration , that is to say , with a Repentance proceeding from the love of God , and having not opportunity by the suddenness of death , or some other accident , to confess and receive Absolution , may yet through the mercies of God , and bounty of the Saints , have these necessary Sacraments conferred , and mysteriously supplyed , and the contrite Soul saved : But yet that the omission thereof , in a place where it may be obtained , is a sin , which ( as they say ) can no otherwise be pardoned in the next World , than by the Prayers , Intercessions of the Saints in Heaven , and by the Alms and Oblations of good men on Earth ; of which Opinion of theirs we shall have occasion to speak more particularly hereafter . CHAP. XIII . Of the Power of Excommunication , and upon what frivolous occasions it is made use of . THE Third Command of the Church is Obedience towards their Spiritual Pastors and Teachers , 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ , and Stewards of the Mysteries of God : which is a Text that they often repeat in their Churches , and raise consequences from thence of the sublimity of their Office , and of the reverence and honour due from the people toward their Clergy ; so that though they want the advantages of Riches and Ornament to render them respected in the Eyes of the Vulgar ; yet their People being affected with their divine and separated Qualifications , do not submit only in Spiritual matters , but even in Temporals refer themselves to the determination of their Bishop , or Metropolite , according to that of S. Paul , 1 Cor. 6. 1. Dare any of you having a matter against another , go to Law before the unjust , and not before the Saints ? But that which most enforces this Duty of Obedience , is a sense of the Power of Excommunication , which rests in the Church , of which they so generally stand in fear , that the most profligate and obdurate conscience in other matters startles at this sentence to which whilst any is subjected , he is not only expelled the limits of the Church , but his conversation is scandalous , and his person denied the common benefits of Charity and assistance , to which Christian or Humane duty doth oblige us . In the Exercise of this censure of Excommunication , the Greek Church is so ready and frequent , that the common use of it might seem to render it the more contemptible ; but that the Sentence is pronounced with so much horrour , and the sad effects which have ensued thereupon , not only to the living , but also to the Corps and Carcasses of such who have dyed under Excommunication , are related with that evidence and certainty as still confirms in the people the efficacy of that Authority which the Church exercises therein . The form of Excommunication is either expressive of the party with his name and condition , secluding him from the use of Divine Ordinances , or otherwise indefinite of any person who is guilty of such or such a Crime or Misdemeanour . As for Example , If any person is guilty of Theft , which is not discovered , an Excommunication is taken out against him , whosoever he be , that hath committed the Theft , which is not to be remitted until Restitution is made ; and so the fault is published and repeated at a full Congregation , and then follows the Sentence of Excommunication in this form . If they restore not to him that which is his own , and possess him peaceably of it , but suffer him to remain injured and damnifyed ; let him be separated from the Lord God Creatour , and be accursed , and unpardoned , and undissolvable after death in this World , and in the other which is to come . Let Wood , Stones , and Iron be dissolved , but not they : May they inherit the Leprosie of Gehazi , and the Confusion of Judas ; may the Earth be divided , and devour them like Dathan and Abiram ; may they sigh and tremble on earth like Cain , and the wrath of God be upon their heads and Countenances ; may they see nothing of that for which they labour , and beg their Bread all the days of their lives ; may their Works , Possessions , Labours , and Services be accursed ; always without effect or success , and blown away like dust ; may they have the Curses of the holy and righteous Patriarchs Abram , Isaac and Jacob ; of the 318 Saints who were the Divine Fathers of the Synod of Nice , and of all other holy Synods ; and being without the Church of Christ , let no man administer unto them the things of the Church , or bless them , or offer Sacrifice for them , or give them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the blessed Bread , or eat , or drink , or work with them , or converse with them ; and after death , let no man bury them , in penalty of being under the same state of Excommunication , for so let them remain until they have performed what is here written . The effect of this dreadful Sentence is reported by the Greek Priests to have been in several instances so evident , that none doubts or disbelieves the consequences of all those maledictions repeated therein ; and particularly , that the body of an excommunicated person is not capable of returning to its first Principles until the Sentence of Excommunication is taken off . It would be esteemed no Curse amongst us to have our Bodies remain uncorrupted and entire in the Grave , who endeavour by Art , and Aromatick spices , and Gums , to preserve them from Corruption : And it is also accounted , amongst the Greeks themselves , as a miracle and particular grace and favour of God to the Bodies of such whom they have Canonized for Saints to continue unconsumed , and in the moist damps of a Vault , to dry and desiccate like the Mummies in Egypt , or in the Hot sands of Arabia . But they believe that the Bodies of the Excommunicated are possessed in the Grave by some evil spirit , which actuates and preserves them from Corruption , in the same manner as the Soul informes and animates the living body ; and that they feed in the night , walk , digest , and are nourished , and have been found ruddy in Complexion , and their Veins , after forty days Burial , extended with Blood , which , being opened with a Lancet , have yielded a gore as plentiful , fresh , and quick , as that which issues from the Vessels of young and sanguine persons . This is so generally believed and discoursed of amongst the Greeks , that there is scarce one of their Country Villages , but what can witness and recount several instances of this nature , both by the relation of their Parents , and Nurses , as well as of their own knowledge , which they tell with as much variety as we do the Tales of Witches and Enchantments , of which it is observed in Conversation , that scarce one story is ended before another begins of like wonder . But to let pass the common and various Reports of the Vulgar , this one may suffice for all , which was recounted to me with many asseverations of its truth , by a grave Candiot Kaloir , called Sofronio , a Preacher , and a person of no mean repute and learning at Smyrna . I knew , ( said he ) a certain person , who for some misdemeanours committed in the Morea , fled over to the Isle of Milo , where though he avoided the hand of Justice , yet could not avoid the Sentence of Excommunication , from which he could no more fly , than from the conviction of his own Conscience , or the guilt which ever attended him ; for the fatal hour of his death being come , and the Sentence of the Church not revoked , the Body was carelesly and without Solemnity interred in some retired and unfrequented place . In the mean time the Relations of the deceased were much afflicted , and anxious for the sad estate of their dead Friend , whilst the Paisants and Islanders were every night affrighted and disturbed with strange and unusual apparitions , which they immediately concluded arose from the Grave of the accursed Excommunicant , which , according to their Custom , they immediately opened , and therein found the Body uncorrupted , ruddy , and the Veins replete with Blood : The Coffin was furnished with Grapes , Aples and Nuts , and such fruit as the Season afforded : Whereupon , Consultation being made , the Kaloires resolved to make use of the common Remedy in those cases , which was to cut and dismember the Body into several parts , and to boyl it in Wine , as the approved means to dislodge the evil Spirit , and dispose the body to a dissolution : But the friends of the deceased , being willing and desirous that the Corps should rest in peace , and some ease given to the departed Soul , obtained a Reprieve from the Clergy , and hopes , that for a sum of Money , ( they being persons of a competent Estate ) a Release might be purchased from this Excommunication under the hand of the Patriarch : In this manner the Corps were for a while freed from dissection , and Letters thereupon sent to Constantinople , with this direction , That in case the Patriarch should condescend to take off the Excommunication , that the day , hour and minute that he signed the Remission should be inserted in the Date . And now the Corps were taken into the Church , ( the Country-people not being willing they should remain in the Field ) and Prayers and Masses daily said for its dissolution , and pardon of the Offender : When one day after many Prayers , Supplications and Offerings ( as this Sofronio attested to me with many protestations ) and whilst he himself was performing Divine Service , on a sudden was heard a rumbling noise in the Coffin of the dead party , to the fear and astonishment of all persons then present ; which when they had opened , they found the Body consumed and dissolved as far into its first Principles of Earth , as if it had been seven years interred . The hour and minute of this dissolution was immediately noted and precisely observed , which being compared with the Date of the Patriarchs release , when it was signed at Constantinople , it was found exactly to agree with that moment in which the Body returned to its Ashes . This story I should not have judged worth relating , but that I heard it from the mouth of a grave person , who says , That his own eyes were Witnesses thereof ; and though notwithstanding I esteem it a matter not assured enough to be believed by me , yet let it serve to evidence the esteem they entertain of the validity and force of Excommunication . I had once the curiosity to be present at the opening of a Grave of one lately dead , who , as the people of the Village reported , walked in the night , and affrighted them with strange Phantasmes ; but it was not my fortune to see the Corps in that nature , nor to find the Provisions with which the spirit nourishes it , but only such a Spectacle as is usual after six or seven days Burial in the Grave ; howsoever Turks as well as Christians discourse of these matters with much confidence . This high esteem and efficacy being put on Excommunication , one would believe that the Priests should endeavour to conserve the reverence thereof , being the Basis and main support of their Authority ; and that therefore they should not so easily make use thereof on every frivolous occasion ; that so familiarity might not render it contemptible , and the salvation of mens Souls not seem to be played with on every slight and trivial Affair : But such is the much to be lamented poverty in this Church , that they are not only forced to sell Excommucations , but the very Sacraments ; and to expose the most reverend and mysterious Offices of Religion unto sale for maintenance and support of the Priesthood . The taking off Excommunications after death hath been usual , but the Excommunicating after death may seem a strange kind of severity ; for so we read that Theodosius , Bishop of Alexandria , excommunicated Origen two hundred years after his decease . On the same Authority of Excommunication depends the power of re-admission again into the Church , which according to the Greek Canon is not to be obtained easily , or at every cold request of the Penitent , but after proof or tryal first made of a hearty and serious conversion , evidenced by the constant and repeated actions of a holy life , and the patient and obedient performance of Penance imposed and enjoined by the Church . Such as have apos●●●tized from the Faith , by becomi●●● Turks , under the age of 14 years , upon their repentance , and desire of return to the Church , sought earnestly with tears , signified and attested by 40 days fasting with bread and water , accompanied with continual Prayer day and night , are afterwards received solemnly into the Church , in presence of the Congregation , the Priest making a Cross on the Forehead of the Penitent with the Oyl of Chrism , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually administred to such who return from the ways of darkness and mortal sins . But of such who in riper years fall away from the Faith ( as many Greeks do for the sake of Women , or escape of punishment ) their re-admission or reception again into the Church is more difficult ; for to some of them there is enjoined a Penance of six or seven years humbling themselves with extraordinary Fasts , and continual Prayer ; during which time they remain in the nature of Catechumeni , without the use or comfort of the Eucharist , or Absolution , unless at the hour of death ; in which the Church is so rigorous , that the Patriarch himself is not able to release a Penance of this nature , imposed only by a simple Priest ; and for receiving Penitents of this nature there is a set Form or Office in the Greek Liturgy . But now we have few Examples of those Apostates who return from the Mahometan to the Christian faith ; for none dares own such a Conversion but he who dares to dye for it ; so that that practice and admirable part of Discipline is become obsolete and disused . Yet some there have been , even in my time , both of the Greek and Armenian Churches , who have afforded more Heroick Examples of Repentance , than any of those who have tryed themselves by the Rules and Canons prescribed ; for after that they denyed the Faith , and for some years have carried on their heads the Badge or distinction of a Mahometan , feeling some remorses of Conscience , they have so improved the same by the sparks of some little grace remaining , that nothing could appease or allay the present torment of their minds , but a return to that Faith from whence they were fallen . In this manner , having communicated their anguish and desires to some Bishop or grave person of the Clergy , and signifying withal their Courage and Zeal to dye for that faith , which they have denyed ; they have been exhorted , as the most ready expiation of their sin , to confess Christ at that place where they have renounced him ; and this they have resolutely performed by leaving off their Tulbants , and boldly presenting themselves in publick Assemblies and at the time of publick prayers in the Church : and when the Turks have challenged them for having revolted or relapsed again from them , they have owned their Conversion , and boldly declared their resolution to dye in that old Faith wherein they were baptized ; and , as a Token or Demonstration hereof , being carried before the Justice of the City or Province , they have not only by words owned the Christian Doctrine , but also trampled their Turkish Tulbants or Sashes under their Feet , and withstood three times the demand , whether they would still continue to be Mahometans , according as is required in the Mahometan Law : For which , being condemned to dye , they have suffered death with the same chearfulness and courage that we read of the Primitive Martyrs , who daily Sacrificed themselves for the Christian Verity . Considering which , I have , with some astonishment , beheld in what manner some poor English men , who have fondly and vilely denyed the faith of Christ in Barbary and the parts of Turky , and become , as we term them , Renegados , have afterwards ( growing weary of the Customes of Turks to which they were strangers ) found means of escape , and returned again into England , and there entered the Churches , and frequented the Assembly of Gods people , as boldly as if they had been the most constant and faithful of the Sheepfold : At which confidence of ignorant and illiterate men , I do not so much admire , as I do at the negligence of our Ministers , who acquaint not the Bishops herewith , to take their Counsel and Order herein : But perhaps they have either not learned , or so far forgot the ancient Discipline of ours , and all other Christian Churches , as to permit men , after so abominable a Lapse and Apostasie , boldly to intrude into the Sanctuary of God with the same unhallowed hands , and blasphemous mouths , with which they denyed their Saviour and their Country . But what can we say hereunto ? Alas ! Many are dissenters from our Church ; which , by our divisions in Religion , hath lost much of its Power , Discipline and esteem amongst us ; and men , being grown careless and cold in Religion , little dream or consider of such methods of Repentance ; for whilst men contemn the Authority , and censures of the Church , and disown the power of the Keys , they seem to deprive themselves of the ordinary means of Salvation , unless God , by some extraordinary light and eviction , supplies that in a sublimer manner , which was anciently effected by a rigorous observation of the Laws and Canons of the Church . It is a strange Vulgar Errour that we maintain in England , that the Greek Church doth yearly excommunicate the Roman , which is nothing so ; and common reason will tell us , That a Church cannot excommunicate another , or any particular Member thereof , over which it pretends no Jurisdiction or Authority ; and that the Greek Church hath no such Claim of Dominion or Superiority over the Roman , no more than it owns a subjection to it , is plainly evinced in the third Chapter of this Book : and this I attest to be so , upon enquiry made into the truth thereof , and on Testimony of Greek Priests eminent and knowing in the Canons and Constitutions of their Church : Though we cannot deny but that anciently one Patriarch might renounce the Communion of another , over whom he had no Jurisdiction , for his notorious Heresie ; as S. Cyril did to Nestorius before the Assembly of the Council of Ephesus .. CHAP. XIV . Of the treatment the Greeks use towards their dead , and the Opinion they have of Purgatory , or the middle state of Souls . THE Greeks in the time of sickness and mournings for the dead retain not only Ceremonies , by us accounted superstitious , but also savouring somewhat of ancient Gentilism . If the headache , or be ill-affected , the Priest binds it with the Vail of the Sacramental Chalice , and administers to the sick a draught of consecrated Water , in which is Basil , or Dittamon , or some other odoriferous Herb , blessed with the touch of a Crucifix , or the Picture of our Lady , and administred as a spiritual Medicine , as well operative for the benefit of the Soul , as conducing to the health of the Body . But in case the indisposition increase , the holy Oyl , or extream Unction is applyed , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mixed with some of that Water which was consecrated at the Sacrament of the Communion ; and some Prayers , proper for that occasion , are rehearsed , together with such Chapters and Verses out of the new Testament which relate to the resurrection of the dead . It is likewise usual amongst them , as in the Roman Church , to make Vows upon recovery ; and on the Altar to tender the form of a Leg , Arm , or Eyes , or some other Member ill-affected in Silver or Gold , in remembrance and gratitude for the late mercy of Almighty God. But when the party dyes , the lamentations which they make are most barbarous . For after his eyes are shut , his Corps are clothed in its best Apparel , and , being stretched on the Floor with a Taper at the head , and another at the feet , then begins the Scene of sorrow : the Wife , the Children , and the rest of the Family and Friends entring with their Hair dishevelled , their Garments loose and torn , pulling their Locks , and beating their Breasts , and scratching their Faces with their Nails — Faedantes unguibus ora . make such deep sighs and sad cryes , as might justly incur the reprehension of the Apostle , who gave them that reasonable Counsel of , Mourn not like those without hope , 1 Thes. 4. v. 13. The Body thus dressed up with a Crucifix on the Breast , attended by the Priests , and Deacons , is carried to burial , and the Prayers solemnized with Incense , that God would receive his Soul into the Region of the blessed ; the Wife follows her departed Husband , with such passion to perform the last office of kindness , as if she intended with violence of her shreeks to force out her own Soul , and to bear company with the Corps of her Husband in his Cave of darkness : And where passion is not found so vigorous and violent in its representation of sorrow , by reason of the gentle and more even temper of some Wives ; there want not Women , who are perfect Tragedians , that are hired to follow the Corps of the dead , and to act in behalf of the Relations , all the distracted postures , and motions of real grief and confused sorrow . The Corps being placed in the Church , and the Office for the dead being ended , the Friends which accompany it first kiss the Crucifix on the Breast , and then the Mouth , and Forehead of the deceased , and afterwards every one eats a piece of Bread , and drinks a glass of Wine in the Church , wishing rest to the Soul departed , and consolation to the afflicted Relations ; which done , they attend them home , and so end the Ceremonies of Burial . At the end of eight days after the Burial , the friends of the deceased make their charitable Visits to condole with , and comfort , the nearer Relations , and accompany them to the Church , to joyn with them in the Prayers offered for the quiet and rest of the departed Soul ; at which time the men eat and drink again in the Church , whilst the Women renew their barbarous lamentations with shreeks and cryes , and with all other evidences of distraction and sorrow ; but such as can pay others to act this part of passion , force not themselves with that violence , but send them to lament and mourn over the Sepulcher for the space of eight days ; the third day after , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which Prayers are said for the Soul departed : In like , manner at the end of nine days , of forty days , and at the end of six months , and at the conclusion of the year , Prayers and Masses are said for repose of the Soul , which being ended , those then present are entertained with boiled Wheat , and Rice , Wine , and dryed fruits , and this is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a custom esteemed by the Greeks of great Antiquity , which they more devoutly solemnize on the Fryday before their entrance into the Lent of Advent , Good-Fryday , and the Fryday before the Feast of Pentecost , which are special days observed for Commemoration of the dead , as well such as dyed of violent , as of natural deaths . Now as to the Opinion which the Greek Church holds concerning the condition of Souls departed this life , there is some diversity , being a matter not clearly determined by Councils . Howsoever the Anatolian Confession , which is generally accepted and approved by the Greek Divines , doth clearly and expresly maintain this Doctrine , That the Souls , so soon as they are cleared and loosed from the Fetters of the Body , go either to Heaven or to Hell ; the first hath the name of Paradise , Abraham's Bosom , the Kingdom of Heaven , where the Saints sit and intercede for those who are on Earth , in honour of whom are daily sung Hymns of praise and glory . Such as go to Hell , called the Grave , the eternal Fire , the Bottomless Pit , and the like , are of two sorts . The first are such who dye in the state of Divine anger , on whom are immediately imposed Chains , and Fetters , which can never be taken off , nor loosed to all Eternity . The second are such who enter or are introduced into the Mansions of Hell , without those Bonds , Fetters , Pains and Torments , which for ever enslave and afflict the damned ; but departing this life with dispositions to Justice , Repentance , and a new life , with the advantagious assistances of Confession and Absolution of the Priest , though the work of Grace be not thoroughly perfected in them , nor their resolution of godliness proceeded to action , have yet their resolutions , dispositions & beginnings of Pietymade acceptable , and brought to maturity & esteem in the sight of God , not by any works performed in the next World , according to that of the Psalmist , who shall praise thee in the Grave , or shall the dead give thanks unto thee in the Pit ? but by the Offertories , Oblations , and Almes , and Prayers of the Church , made in behalf of the dead by the living on Earth ; and this is the meaning of those Prayers . Tu autem Domine repone animam ejus in loco lucenti , in loco quietis & consolationis , ex quo longe est omnis maestitia , dolor , & suspirium , condonans ei omne peccatum . Do thou Lord repose his Soul in the Mansions of light , of quietness and consolation , from whence are banished all sadness , grief , and sighs . But this place ( it seems ) they account no different Limbo from Hell , and is no Purgatory , whose flames purge and cleanse , or whose torments afflict the soul , or make the least satisfaction for sin , according to the sentence of the second Council of Constantinople , which condemned the Opinion of Origen herein : for the soul then becomes uncapable either by its sufferings or repentance to obtain pardon in its own behalf . But whatsoever is to be done in this matter , is to be performed by the Soul united with the Body in this life ; afterwards , the Bridegroom being entered , the Gate is shut , and no Path or way is left to repentance , only the Prayers of the Saints on Earth , their Almes-deeds , and Offertories of frequent Sacrifices without Blood , with the intercession of the Blessed Martyrs , and Church triumphant , open the doors of Paradise to languishing and wishing Souls : but this is not done , until the Judgment of the last day , in which interim the Greek Church holds , That neither the Sentence of the four Patriarchs , nor the Decrees of the Universal Synod , nor all the Bishops of the whole World assembled , are able by their Autority , Bolles or Indulgences , to prescribe a time for release of one Soul from the confines of Hell ; only the Mercies of God , who vouchsafes to be moved by the Prayers of the Church , can sign this release and delivery at what time he shall think fit : And that as the Blessed receive not their repletions of Glory in Heaven until after the day of Judgment , so neither shall the Damned their fullness of Torment in everlasting flames : By which it appears , that the Tenents of the Greek Church are in this point ; First , that the Repository of longing Souls is not locally different from Hell it self : Secondly , that they endure no other punishment than only the sence of deprivation from God and Heaven , and are not purged by Fire and Flames : And thirdly , that no Indulgences nor Pardons of all the Patriarchs , or of the Universal Bishop , can by their Autority remit one moment of detention to the imprisoned Souls , farther than as they are Members of the Church Militant , by whose Prayers and good works only those Souls find ease and benefit ; and this is the true and certain meaning of the Greek Church in this point , against which and their Tenent about the Pontificial Authority , the Romanists make their greatest exception . CHAP. XV. Of the Fifth Mystery , called Marriage : MArriage , in the Greek Church , is called a Mystery , being the Union of two Bodies into one Flesh , which having a Spiritual Benefit as well as a Politick , the Church , under all Christian Governments , hath taken upon it self the power of tying the Matrimonial Knot , of blessing the Parties , and of giving , or granting rules and limits thereunto . The Greek Church , retaining unto these days many of the Precepts and Laws of ancient severity and mortification , used in the Primitive times of Christianity , forbids and declares unlawful the fourth Marriage ; for though they are subject to the Turks , with whom Polygamie is allowable , yet they do not only disapprove it as dissentaneous to the Christian Religion , but likewise as a matter undecent , and savouring too much of the Flesh and sensuality of Concupiscence . For a man after he hath buried his first Wife , and taken a second , and being deprived of that also hath proceeded to the embraces of a third , the Church is so far satisfied ; but gives a stop here , judging that where death hath three times made a separation from the Matrimonial Bed , there ought a limitation to be set unto farther proceedings ; that so the Widower may lament and condole the unhappiness of so many deprivements ; and , having proved the troubles and importunities of the Flesh , may find time and leisure for Prayer and Repentance . The reason that the Greeks give why the fourth Marriage is unlawful , is because it would come under the notion of Polygamie , which hath been forbidden by the Civil and Ecclesiastical Laws of Christians ; for they understand Polygamie to be a Conjunction of divers Copulatives in number , which is not understood until a person proceeds unto a fourth Wife , which makes more than one Copulative in the rule of Marriage ; but this allegation is so frivolous and unsatisfactory , that I cannot understand the nicety , and therefore rather believe that this prohibition was grounded on the ancient Customs of the Church , when mortifications were more in use , and all luxurious indulgence to carnality generally condemned and out of fashion ; as appears by the Writings of S. Augustine , lib. 3. cap. 18. de doct . Christ. & lib. 16. contra Faust●●● ; against which also S. Jerom in his Epistles so much inveighs ; that he stiles the second Marriage little better than Fornication ; what censure then is it likely that he would pass on the fourth or fifth Marriages ; and herein hath been great variety of Opinions in former Ages ; as Socrates Schol. saith lib. 5. c. 21. The Novatians in Phrygia allow not of a second Marriage , such as inhabit Constantinople do neither receive nor reject it ; again , such as are in the Western parts of the World admit it wholly : the Original Authors of so great diversity were Bishops , who governed the Churches at divers and at several times . How strict soever this Church is esteemed in admitting many degrees of Marriage , that is of proceeding farther than to the fourth Marriage , yet through corruption and poverty of the Clergy , the dissolution of that Knot is with much more facility obtained , so that it is ordinary for a man to take out a Divorce from the Patriarch , and to marry another Woman ; and the Patriarch afterwards to alter his Sentence , and enjoyn the Party to reassume his first Wife , leaving the ignorant soul as well confused in his love as in his Conscience . The reason hereof is rather Ignorance in Government than the Authority of any Canon whereby such a liberty is dispensed ; for the Metropolites , as well as the Priests , being miserably poor , their Divorces , as well as Excommunications , are made vendible , from whence yearly accrues a considerable benefit to the Church ; and perhaps also this freedom may the more easily be indulged in imitation and complyance with the Government under which they live . The Ceremonies used at their Marriages are some of them serious and significant , and others too light and frivolous for so considerable and important a part of Religion ; for though their Prayers and Collects at this Service are holy , and full of apt and Divine Expressions , and the use of the Ring is very decent and becoming ; but the changing of Garlands from the Bridegroom to the Bride , the giving them Wine and sugared Confects in a Spoon , and tying them with a Garter , and rocking them together , are Ceremonies and Toys which seem too mean and low , and not aptly fitted to an Institution so serious and and important as this . The Greeks , being a people of a merry and sanguine complexion , are wanton and unconstant in their Amours ; so that it is usual ( as amongst other Nations ) for them to make Addresses to one Mistress , and pass to the Marriage of another ; for which they commonly give their Sponsalia first , which is the Ring , in token of their contract . Such as inhabit in or about Constantinople , Smyrna , and other Capital Cities , look high , and would be a little great , and therefore imitate the Custom of the Turks in this particular , keeping up their Daughters , with the same retirement and distance , from the view of men , as if their eyes were able to pollute and deflower them , calling them Jewels which are not to be seen before their price and bargain is made ; so that the Bridegroom , agreeing on the terms , prepares the Nuptials , invites the Guests , before he is acquainted with his Bride by any other Relation , than such as he receives from the information of his Female Friends , who for this discovery have made her visits , frequented the Table and Bath with her , to whose judgment and fancy he submits his own , and becomes perfectly enamoured by the praises they give her ; for any other assurance of her beauty or affections , or harmony of her humour with his , there can be none until after the Service of Marriage is passed : When the Parents and Friends conduct the Bride into the Nuptial Chamber , where having sate for a short space in company of the Female Guests with her Face covered , as before at the time of Marriage , the Bridegroom enters , and with a trembling hand lifts up the Vail , and kisses her , being forced to remain content with his Fortune whether of beauty , or deformity , good nature , or evil disposition , which oft-times produces a too late repentance . But the familiarity between the Greeks of the Islands of Archi-pelago admits not of these niceties , their conversation being more free , for they frequent each others societies , and , according to the jollity of their natural temper , dance men and Women together . During the times of such mirth as this , the young people often enter into Promises and Protestations of Marriage , which the men according to the levity and unconstancy of their humour as often break , but not without the revenge of the old Mothers , who , in vindication of the honour of their Daughters , frequently exercise a piece of Witch-craft which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the tying up a man from accompanying with any Woman , unless it be with her to whom he hath faultered in his faith ; which is so usually practised , that all people in those Countries talk of it , and the Bridegrooms complain of the Tyranny ; from which they could in no wise be delivered , until some means or composition hath been made with the old Woman to take off the Bond , or untye the Knot , which debilitated and infeebled his virile inclinations . But one thing here is very observable and curious to be inserted : That it hath been usual for the Turks , especially in the parts of Greece called now Romania , and in Turkish Rumeli , to take Greek Women to Wife , marrying them according to the Mahometan Law ; which Custome was become so frequent , that the Christian Women , little regarding that Caution given them by the Apostle , of being unequally yoked , freely entered into Kabin with the Turks , and without scruple designed the fruit of their Bodies to the service of Antichrist , and by the infidelity of their Children , seemed half-content to become themselves Apostates . To prevent and remedy which inconvenience , the Patriarchs and Metropolites often consulted together , but could contribute little to their redress , whilest the Turks , who were masters both of their lives and fortunes , made the bodies of the men subservient to their Labour , and of the Women to their Lusts. Howsoever , of late years the Patriarch of Constantinople , complaining of these Marriages to the Muftee , proposed this Query , viz. whether it might be lawful for a Turk to unite himself to the Body of a Woman which was nourished with Swines flesh and Wine ? for such were the Christian Women : and whether the Children born to Turks , partaking of those abominable nourishments from which they were produced , were not in their Births polluted and unfit to be made Musselmen ? The Muftee , startled a while with the novelty of the question , and considering seriously thereon , replyed , That those Marriages were not lawful for Turks . Then , said the Patriarch , such Marriages as these , which are frequent amongst you in Romelia , ought to be forbidden ; to which the Muftee assented , and represented the Case to the Vizier , who , concurring in the same Opinion , ordered , that for the future no Turk should marry a Christian Woman , unless she first renounced the Christian Faith , and embraced the Mahometan : Which Order , to the great honour of the Patriarch , gave a stop to those Marriages in Romania ; for the Parents unwilling or ashamed to permit their Daughters to abandon their Faith for the sake and advantage of a Husband , have conserved them ever since for the more equal and lawful Marriages of Christians : But whether this may not , in course of time , cause Women to relinquish their Faith which ( God knows ) in that People is fixed with a tender root , experience , in the course of time , will best demonstrate : But this happened in the year 1672. and was related to me from the mouth of the Bishop of Smyrna , and attested by those present with him . CHAP. XVI . Of the Liturgies used in the Greek Church , of their length , and when used . THE Liturgies of the Greek Church are in number four . The first is of S. James appointed to be read in the Church by Crispus , first Bishop of Jerusalem ; but this being five hours long and tedious , is only used once a year ; that is , on the 23 of October , which is the Festival of that Saint . The second is of S. John Chrysostom ; the third of St. Basil ; and the fourth of S. Gregory the great . The Liturgy of S. Chrysostom is read every day in the year , except Sundays in Lent , Thursday and Saturday in the holy Week , or Vigil of Easter , and on the Festival of the Elevation of the holy Cross , falling on the fourteenth of September , at which times is read the Liturgy of S. Basil , being esteemed longer than that of S. Chrysostom , and therefore more proper for the times of Fasting . The Liturgy of S. Gregory is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or preconsecrated , because it is said after those of S. Chrysostom or S. Basil , in which already Consecration is presupposed of the holy Elements , and therefore this contains no preamble , as others do , touching the Consecration , but is only a Composition of Prayers for making worthy the Priest , and Communicants for reception of the holy Mysteries . Nor are the Epistle and Gospel read in this Liturgy , having been read before ; this being like our second Service , when we have no Communion , which is read later , commonly beginning about Eleven a Clock in the Morning , and is fitted for their devotion who have least leisure and piety towards Gods service : And this Liturgy is only repeated Wednesdays and Frydays . In Monasteries they begin it more early , that is to say , about Nine a Clock , because that after their slender Dinner , which on those days is only bread and water ( of which also they make but one meal ) they are to return betimes to their Vespers , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which with an entire rehearsal of the Psalter , they are daily obliged ; and this is that which employs their whole time on days of Fasting : which tedious and indiscreet length of Liturgies I have observed to abate so much the heat of true zeal and affection , which ought to be in the Worship of that pure and incomprehensible Spirit of God Almighty , that the Priests run over their Offices , as the School-boys do their Tasks , pronouncing their words so swift and thick as renders them inarticulate and unintelligible , and are of no savour or energy to persons who desire to prosper in Devotion . To all these Prayers , and Offices , they repeat an additional Lecture of the life of some Saint , which serves in the place of a Sermon or Homily , of which , one being read for every day , the whole Summary of that Book may be finished in the whole course or circle of the year ; the which Book is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Collection of Acts and Histories . CHAP. XVII . Of Pictures and Images in the Greek Church . THE Greeks in their Churches make use of Pictures for Adornment , History , and Worship ; they burn Lamps before them , perfume them with Incense , beginning and ending their Prayers with reverend bowings and crossings before the representations and figures of Saints ; to which end there is always layed on a Desk the Picture of the Virgin Mary and S. George , which they kiss at their coming in , or going out of the Church , and at some grand Period of their Liturgy . But all carved Images they abhor , and Anathematize the adorers of Sculptile Representations , because they have formerly been abused to Idolatry , with the same maledictions as they do those who are Adversaries to both . And that we may exactly deliver the Tenent of the Greek Church herein , we have faithfully rendred in the words following , their clear Sentence and Opinion , being what is delivered as the undoubted faith of the Oriental Churches . Great ( say they ) is the difference between Idols and Representations . For Idols are figures of mans invention , as the Apostle testifies . We know that an Idol in the world is nothing , 1 Cor. 8. 4. but an Image is a representation of some true transaction of what hath passed and been transacted in the World , as the Picture of our Saviour , of the holy Virgin Mary , and of all the Saints . But different from this , the Gentiles worshipped their Idols who adored them as Gods , and offered incense unto them , saying , That Gold and Silver were Gods , as Nebuchadnezar did . But we , when he honour and adore Pictures , do not worship the Wood , nor Colours , but those Saints whose Representations they are . We honour them with the reverence of Servants , figuring in our minds the person and presence of those Saints . As when we bow to a Crucifix , we form in our minds Christ hanging on the Cross for our salvation to which we encline our heads and knees with thanksgiving . In like manner when we worship the Image of the Virgin Mary , we raise our Contemplations unto that holy Mother of God : We bow our heads and knees to her , and pronounce her blessed above all men or Women . The same may be said of the Arch-Angel Gabriel ; by which it appears that this is not the same Service which we offer unto God. Nor do those of the Orthodox Faith allow of the graven Workmanship of Images to the life , but only the Countenances of Saints , whose persons they represent . For as the Cherubims , over-shadowing the Ark of the Covenant , did represent those true Cherubims in Heaven which remain in the presence of God , and were honoured and adored by the Israelites without transgression of that Commandment . And when the Children of Israel worshipped the Tabernacle of the Covenant , and lodged it with decent and due honour , they committed no sin , nor made invalid the Commands of the Decalogue , but rather declare that God is wonderful in his Saints . Only it is requisite that the Image have some lively resemblance of the Saint it represents , that the mind of him that prayes may be the more easily affected thereby . And for the better confirmation of the worship of holy and sacred Images , the Church of God in the Seventh Universal Synod , hath anathematized all such as do oppose them , and hath authorized and for ever established the adoration of venerable Images , as appears in the Ninth Canon of that Synod . Hereby it is evident what Opinion the Greek Church holds concerning the use of Pictures in Churches , which whilest they pretend to maintain from Antiquity and the Authority of a Synod , though of late date , and later received amongst them , they despise the Sentence of their great Doctor and Father St. Basil therein , who in his 70 th Epistle to the Bishops of France and Italy , complains of the persecution arisen in the Oriental Churches ; for that either the faithful were forced to adore Images , or resign their Bodies to the flames , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor can this be understood of the Images of Heathens , in which Divine Worship was terminated ; for he declares a little before , that this persecution was of a different nature to those in past times , when the Gentiles tormented the Professors of Christianity : But now those that bear the glorious name of Christians , condemned the others to banishment , to Flames , to Prison , and all kind of Torments , for no other Crime than for observance and defence of the Primitive Tradition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which it is evident , That Arianism in those days prevailing , Christian Hereticks were then the Persecutors both for the enforcement of the Doctrine of Arius , and the worship of Images . And howsoever the Greeks distinguish and moderate their terms in the worship of Pictures , in which , to speak indifferently , their Churches do not much abound , there being seldom other Pictures which adorn their Walls , or Portals of their Chancels , than the representation of our Saviour , the Blessed Virgin , S. Michael the Arch-Angel , and S. George ; to which , though they yield much reverence , yet they are not so apt to attribute the power of working Miracles unto them , as they are in Spain and Italy . Notwithstanding which , considering the scandal which Pictures and Images in the Oratories , and places of Gods worship , administer to Turks , Jews , and other Enemies of the Gospel in the Eastern parts ; it were better that they were wholly taken away , for they not being capable to comprehend the niceties of distinction in Divine Worship which the Schools and subtile men have formed to clear themselves in this case from the imputation of Idolatry , reproach the Professors of the Christian Faith with the Infamy of that irrational sin , which Christians first preached against , and confounded , and have thereby taken that Offence , as may with good reason be believed hath in these latter days affrighted many from embracing the Gospel . And though the Greeks would seem to use some caution herein , by not painting Pictures to the life , or not using engraven Images , or by not drawing them farther than to the Waste with an ill-favoured sort of flat painting , as if they would thereby excuse the inconvenience which may be objected : Yet certainly the use of them is so scandalous amongst Turks , ( who have scarce any thing good in their Religion , but that they profess one God , and are Enemies to Idolatry , ) that though Pictures and Images may be allowed indifferently in other Churches ; yet being no essential part of Gods Worship , they ought wholly to be rejected and wiped out in Turkey and all the Eastern parts of the World. CHAP. XVIII . Of Prayers to Saints , and Adoration of Angels . THE Greek Church in their Prayers to Saints in Heaven , and Angels , which enjoy the Beatifical Vision of God Almighty , differ little or nothing in Doctrine from the Roman ; which we shall best understand by that which they call , The Orthodox Confession of the Anatolian Church , in which we have these words . We crave the intercession of Saints with God , that they should pray for us , and we invoke them not as Gods , but as his friends , who serve him , and praise him , and adore him ; and we crave their assistance , not as if they were able to assist us by their own Power , but that they should procure for us the Grace of God by means of their administrations . They say farther . But some will say that they do not know nor understand our Prayers . To whom we answer , that they of themselves do not know , nor hear our Prayers , but only by Revelation , and the Divine Grace which God hath richly bestowed on them , they both understand and hear us . In like manner we invoke Angels that they would mediate for us by their Ministry with God , wherefore they offer to the Majesty of God the Prayers , Alms , and good works of men . And farther they say , That as God commanded the Friends of Job that they should bring their Sacrifices and offer them for themselves , and that Job should pray for them , for that him God would accept ; so we bringing our Sacrifices of Prayer to the Footstool of the Throne of Grace , have them there tendered to the Majesty of God by the Saints and Angels his accepted and beloved Ministers . Who sees not here that the Greeks have learned the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Roman Schools ; of whose Doctrine ( as we have said before ) they have extracted the Principles by their studies and Conversation in Italy , which is the sole Gymnasion and Library of their knowledge and learning ; for in most points of Controversie , where the Patriarchal Autority is not concerned , they exactly concur with the sense of the Roman Schools . But yet I do not find that their Prayers to Saints and Angels are so frequently enjoyned as they are in the Roman Offices and Rosaries , but scattered here and there in their Breviaries , of which , for satisfaction of the Reader , I have made some Collections . Forms of Prayers to Saintsused in the Greek Church . Holy Martyrs , who have stoutly fought , and are Crowned , pray to the Lord to have mercy on our souls . Holy Apostles beseech the merciful God to grant remission of sins to our souls . These following are short Prayers appointed to be learned by Children , and are commonly the Morning and Evening Devotions of private persons . All holy Lady , ' Mother of God , pray for us Sinners . All Celestial Powers of Angels and Arch-Angels , pray for us Sinners . Holy John , Prophet , and Fore-runner , and Baptist of our Lord Jesus Christ , pray for us Sinners . Holy Orthodox Apostles , Prophets and Martyrs , and all Saints , pray for us Sinners . O sacred Ministers of God , our Fathers , Shepheards , and Teachers of the World , pray for us Sinners . O invincible , indissolvable and Divine Power of the Reverend and life-giving Cross forsake us not Sinners . These particulars shall serve for instances , that in the Greek Church Prayers are made to Saints in the same manner as in the Roman . CHAP. XIX . Of the Greek Islands in the AEgean Sea , now called the Arche-Pelago , and the devision there of Religion between the Greek and Latin Churches . AMongst the many Isles in the Arche-pelago , since the Conquest of Candia by the Turks , none remains subjected to Christian Government but only Tino , which belongs to the Venetians . Tenedos , Myteline , Scio , Negropont , and some others , are thought worthy of the Fortresses and defence of the Ottoman Sword. The others lye open and ungarded , and are the possession and prize of every Pyrate and Rover , but yet , according to the last Peace concluded between Venice and the G. Signor , they are all annexed to the Dominions of the Turk , to whom they pay a yearly Harach or Poll-money , which is four Dollars per head , whereas in the time of the War they paid the same both to the Venetians and the Turk . The Turk looking on the Inhabitants of those Isles like out-lying Deer lodged without pale or defence , and rather such , who afford harbour and succour to Pyrates and Enemies , than strength or Riches to the Borders of his Empire , hath of late entered into consultation for dispeopling those Islands , and transporting the Inhabitants into more secure Enclosures , where they may render greater benefit and improvement to their Grand Landlord , than they do at present ; but as yet no resolution hath been taken therein . The Greeks are greatly divided in their Religion , and consequently alienated each from other in their humour and inclinations , some acknowledging the Patriarchal See at Constantinople , some at Rome . It is not to be doubted but that the Romanists possessing most of Wit and Money , are always too hard for the Ignorance and Poverty of the Greeks ; by which , and the convenient shortness of the Latin Mass , they draw many of the Greeks from attendance on their own tedious Services to better ordered and more easie Devotions ; though as yet they cannot perswade them to renounce their obedience to their Church and Patriarch . Moreover whilest the Venetians exercised an Authority over many of these Islands , which was before they were constrained to render them to the Turk , the Church of Rome enjoyed an opportunity of fixing a deep Foundation for that Religion , and thereby so far encroached into the possessions of the Greeks , that their Religion remained under great discouragements , their Rites being suppressed in all the Isles of that Sea for want of protection and redress of their aggrievances , until the Greek Bishop , or Metropolite of Scio , called Ignatius Neochori , in the year 1664 , being a person of an active Spirit , and reported by his Adversaries to be of a proud and haughty disposition , inclined to Covetousness , and versed in crafty and subtle Arts , endeavoured to buckle with the Power and Jurisdiction of the Latines . To effect which , he at first cunningly suggested to the Turks the danger of that people by reason of their nearness and affinity with the Venetians , and constant correspondence with the Enemies of the Turk , hoping that this Argument might be sufficient to procure the bannishment of all the Roman Clergy , and that others of the same Sect , terrifyed with the thoughts of loosing their Estates , and the Country in which they were born , might be forced to an adherence to this Church , and to an acknowledgment of the Metropolite's Jurisdiction . To effect which Design the better , the Bishop associated to himself a Greek Priest , a man of no mean Capacity , and well practised in the Turkish Law and Language , and so well acquainted with the great men amongst the Turks , that the Latines gave him the Nick-name of Papas Mustapha . To help which design forward , the Greek Church at Scio happened at that time to be indebted to certain great men about the Court , to whom speedy payment was promised with an unconscionable Interest , if the Revenue of the Latine Diocess were annexed to the Greek Jurisdiction ; with which benefit these Unbelievers being moved , and valuing more the advantage of the Money than the justice of the Cause , obtained by their power and interest at Court , a Command to this effect . First , That the Latine Bishop at Scio for the future should have no farther Jurisdiction over those of the Latine Church ; but that all should depend in that Island on the Metropolite . 2. That no Matrimony , or other Ecclesiastical Rite , should be celebrated without particular License of the Greek Metropolite . 3. That no Priest of the Latine Church should be ordained without his License . 4. That the Metropolite , by vertue of his Command , should take possession of the greatest part of the Churches which belonged to the Latines . 5. That the Latine Bishop should render an Account to the Metropolite of all the Proffits that he hath made since his entry into that Diocess ; and having surrendred and made satisfaction , he should depart and commit the Charge of his Flock to the Government of the Greek Metropolite . These matters being of high concernment , and seeming intollerable to the Latines at Scio , they with great Fury unanimously resolved to loose or hazard all , rather than to subject themselves to the Tyranny of another Church . Wherefore the Bishop , with ten others appointed by publick Election to attend him , departed towards Adrianople , venting many menacing Speeches and flourishes of their Power to be revenged on the Greek Metropolite . These took their Journey by way of Constantinople , to consult with others of the same Religion , and to try in what manner the Patriarch stood affected to these Practices . The Metropolite on the other side thought it not time to sit longer quiet , and therefore speedily hastned to Adrianople , well knowing that the first complaint hath the advantage , and commonly takes the best impression with the Turks ; to obtain which , he proceeds directly , and arrives before his Adversaries ; during which time he so dexterously represented the evil inclinations of the Latine Church to the Welfare of the Ottoman Empire , their Correspondence with Rome and Venice , their Designs to extirpate the Greek Church from Scio , and make the whole Island Latine , towards which , by force of great Collections of Money from several parts of Christendom , they had made so considerable a progress , that by reason of the poverty of the Greeks they had bought the best part of those Churches , which for many years and Ages had been appropriated to their Rites and Religion : To which Insinuations , and others of the like nature , the Turks lent an Ear with singular attention , who have always found , That the differences amongst Christians have ever concluded with gain and benefit unto them ; especially to the Chimacam , called Kara-Mustapha Pasha , a person well qualified to manage an Intrigue of this kind to the best advantage , blessed and welcomed the opportunity , designing to improve the business to the best that he was able . And therefore , as if the Accusation and Crime had been no less than Treasonable on the side of the Latines , he dispatched Commands in a Turkish Fury to bring them to Constantinople . The Bishop being advertised hereof , whilest he was on his way to the Court , made the more haste in By-ways , lest he should fall into the hands of the Turkish Officers : Howsoever , as soon as they arrived at Adrianople , as men already convicted , were committed to a severe Imprisonment , lying for the space of fifteen days and nights with one Leg in the Stocks , and the other in Chains . But this rigour was not exercised on the Latines in favour to the Greek Cause , but only as the most expedite means to extort Money , that so they might both buy their Liberty , and obtain that the Tryal of their Cause might be referred to the legal and ordinary course of Justice . The Chimacam had likewise well squeezed the Greeks and extracted from them no less than 4000 Dollars on promise of favour to their Cause and Interest , by punishing their Adversaries ; in which , conceiving that he had already moderately complyed and well deserved the Money from the Greeks he proceeded to exact other 7000 Dollars from the Latines ; and so , being by this time indifferently disposed towards both Parties , he appointed a day for judgment of the Cause ; in the Method of which Proceedings , and in Conclusion of this business , we shall find him to act with the same equallity as he hath done in all Affairs , since he hath been promoted to the charge of Supreme Vizier . The day being come , and both sides appearing , the Greek Papas inveighed furiously against the disaffection of the Latines to the Ottoman Empire ; and that for his own part , though he wore the Cross , yet he could fight under the Half-moon , with suchlike terms of flattery and dissimulation . Those on the other side vindicated themselves of those Aspersions , making professions of their quietness and obedience to the Power under which they lived ; and next proved the ancient possessions of their Churches , most of which they enjoyed by vertue of their Capitulations , and the rest by Title of purchase , confirmed by a long tract of time , beyond the term of any prescription . The Chimacam having been mollified by both parties , gladly carried an even and moderate hand towards both ; and therefore , as inclining to neither party , adjudged some of those Churches to the Latines ; and as if the Title to the others had been more intricate and different , he referred the determination thereof to the Pasha and Kadi of Scio ; giving the Greeks a Command under-hand , and privately , that what Churches had not remained in the possession of the Latines for above 60 years , should , notwithstanding all Reasons to the contrary be adjudged again to the right of the Greeks . And in this manner both parties setting forward on their Journey as contented and victorius to Scio , with equal hopes of success ; being there arrived , soon appeared and joyned issue together before the Pasha . But the Metropolite producing his Command , of which his Adversaries had no knowledge or suspition , Sentence was given according thereunto ; whereby the Latines were deprived of above 60 Churches . And this was the issue for that time of this Quarrel between Christians , who in matters of Religious and Ecclesiastical Concernments , sought Justice from the determination of Turks . Besides this difference , others have arisen of later standing and date ; but we shall only instance in that one , which is very remarkable , happening at Jerusalem about the time of Easter , in the year 1674. when Monsieur de Nointel , Ambassador for his most Christian Majesty to the Grand Signor , had a curiosity in his other Travels to make a Pilgrimage to the Holy Sepulchre , which having been anciently in the hands of the Latines , at least in equal possession of both one and the other , was now demanded by the Greeks as their right , and as the true and only lawful Guardians of that place ; the which Title they took the boldness to assert , not only by words but by force and violence . For some days before Easter , when the Latines were making their usual preparations to adorn the Sepulchre , the Greek Priests assaulted them with Clubs , with which the Latines being equally provided , there followed such a skirmish in the Church , maintained with zeal and fury , that several both of one side and the other were grievously wounded , and one of the Greeks killed ; but ( as one of the Fryars of Jerusalem then present told me , ) that he received not his mortal wound from them , but that he starved himself , obstinately refusing all sustenance , for no other Reason than that his blood might be required of the Latines ; which he imagined to have been of so great import , as would cause the Latines to be expelled the Holy Land , being desirous in this good Cause to suffer death , which he esteemed a Martyrdom for revenge of his Religion and Country . The cause which moved the Greeks to revive their pretence to the custody of the Holy Sepulchre , with so much resolution and fervour , is diversly reported . Some say that Panaioti the Viziers Interpreter , a Christian of the Greek Church , had through the favour of the Vizier obtained a Hattersheriff for investing the Greeks solely in possession of the Sepulchre ; the which he concealed , and laid by him during his life time , well considering the opposition and trouble he should encounter by putting it into execution , from the union of all the Representatives of the Christian Princes against him ; and how far a Contention of this nature might proceed to the ruine of his life and fortune , at least of his quiet , he was too prudent and cautious to make the Experiment ; but rather chose to conceal it until the time of his death , when he bequeathed it for a Legacy to the honour and benefit of his Church . Others say , That Sultan Morat had granted this Hattersheriff , which at the intercession of all the Christian Ambassadours , had until now been suspended and lay dormant , being only revived by this Quarrel between the Latin Fathers and the Greek Kaloirs ; for the Vizier , to correct ( as is judged . ) the insolence and presumption of the Latines , upon the great Complaints of the Greeks , renewed the rigour of the ancient Hattersheriff , the which Dositheus , Patriarch of Jerusalem , an active , bold , and stiring man , put into execution with that briskness and zeal , as highly provoked the Latins to an extreme heat of indignation ; but their passion was little available in the Case , whilest they wanted force to right and revenge themselves . For , notwithstanding all the applications they could make to the G. Vizier , enforced by the strong and prevailing Arguments of Money , and by the Instances of most of the Christian . Ambassadors at the Court , the Vizier remained inexorable , and not to be moved with any Intreaty or Sollicitation whatsoever . And when the English Ambassador , about August 1675. designed to make experience how successful and powerful his Interest might prove at Court above the Addresses of other Ministers , he was privately advised by a person of nearest intimacy to the Publick Counsels , not to move in a matter which was so ungrateful , and which would force the Vizier , against his Will , to give him the first denyal of what he had demanded from him . In this manner for some years this business remained , in which interim , Addresses were made to the Pope at Rome , and to the Courts of Christian Princes , for a Remedy ; but no Interest of Money or Favour could incline the Vizier Ahmet Pasha , during his Life and Government , to alter his Sentence or Judgment in the Case ; but now Kara-Mustapha Pasha succeeding to the Government , a recovery may probably be expected , in case those Arguments of Money and Presents be applyed , which had little power on the resolution and integrity of the Vizier deceased . The Greeks of the Islands are men of robustious and well-proportioned Bodies , strong and fit for War ; for which reason the Turks employ them for Levents , or Souldiers for Sea-service ; but being Christians they deny them the priviledge of exercising Arms at Land. They are a people extremely well contented with their condition , and would not change their Possessions on their little Rocks and Isles , for all the Antick Glory of the Grecian Empire , where they pipe and dance promiscuously , Men and Women together , in despight of Enemies , or the double Duty and Tax which they paid in time of War to the Venenetians on one side , and to the Turks on the other . But since Peace between the G. Signor and the Venetian is concluded , all the Isles of the Arche-pelago are solely allotted to the Dominion of the Turk , except the Isle of Tino ( as we have said before ) which by Articles is reserved to the Venetians , who have there a Proveditor and Castle to defend it . The other Isles are open , having no other Fortresses than their little Chappels and Oratories ; for which cause they are much infested by Corsaires , or Free-booters , under the Colours of Ligorn , Malta , Mayorca , &c. to whom these Islanders are so perfectly subject in all duty and service , that their goods are liable to their rapine , and the bodies of their Wives and Daughters to their lusts . Notwithstanding which , these poor people rejoice in their homes , and can dispense with all inconveniences , rather than abandon their beloved rocks ; so powerful is that affection which every one bears to his own Country : But the entertainment which these Islands afford the Corsaires , hath so far moved the indignation of the Turk , that ( as we have said before ) he hath more than once taken a resolution entirely to depopulate all the open or unfortified Islands , by transporting the people to some places on the Continent , where their industry and labours might bring them more profit and advantage ; but as yet the design hath not succeeded , though greatly feared and sadly expected by that miserable people . But in no place of the Turks Dominions do Christians enjoy more freedom in their Religion and Estates , than on the Isle of Xio , or Scio , to which they are entituled by an ancient Capitulation made with Sultan Mahomet the Second , to whom they surrender'd themselves , on Composition and Articles of liberty and enjoyment of their Estates , which to this day is maintained so faithfully , that a Turk cannot strike or abuse a Christian without severe Correction : Here the Men wear Hats and Cloaths almost after the Spanish Mode ; carry the Crucifix in procession through the Streets , and exercise their Religion with all freedom . This Island produces the most excellent Mastick in the World , and I think there is no place where it is so good , and so great abundance ; and herein they pay their Tribute to the G. Signor . In this place both the Greek and Roman Religions are professed , the chief Families of the latter sort are two , and those of considerable esteem , viz. the Monew , alias , Giustiniani , and Borghesi ; these latter are noble ; but the first have been Princes : who having in the year 1345 been sent thither from Liguria , or parts of Genoua , as Governours , became afterwards Supreme Lords of that Island ; which they ruled with absolute Authority , until the Turk approaching as near to them as Magnasia , and having possessed himself of that Capital City , they judged their small City uncapable to resist , and therefore , like the remoter parts of Ragusi , they addressed themselves with all humility and subjection to demand Peace . In honour of John Justiniani , the last Prince of that Island , I find a large Elogium wrote by an Abbot of that name in Italian , who with several Sciotical Expressions celebrates the fame of the quondam petty Prince of that Island , which in our times hath not gain'd the reputation of many wise men , whence comes that Proverb comon amongst the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , That a wise man is as rare amongst them , as a green Horse . Howsoever this place hath stoutly engaged amongst the other Cities and Islands in the contention of Homer's Birth ; and this Giustiniani , though derived originally from a Genoese Family , was yet born at Scio , and was a person of more than ordinary Parts and Abilities , if we believe that Author ; who writes in Favour of Scio , and most excellently of Giustiniani , whom he praises in this manner . John Giustiniani , a noble Genoese , was that sacred Anchor , on whose strength and force , the whole East laid the stress of her Fortune ; at that time when that horrible Tempest of Arms , raised by the ambition and treachery of impious Mahomet , conspired to its Shipwrack : he was that shield , who whilst he had life , covered the head and heart of this Empire from a shower of Asian Arrows , which rained from a Cloud of most cruel war. At the first rumour of whose most terrible preparations , by which Mahomet threatned to throw down the Eastern Diadem from the Christian Head , and thereon plant the Turkish Tulbant ; this Gustiniani prepared himself to sacrifice his life in defence of the Grand Metropolis ; to which end he departed from Scio with a Squadron of Vessels , his ancient Dominion and Inheritance , and as if the Reins of fortune had remained in his hands , he conducted his own Fleet securely amidst 300 Sail of the Mahometans , which pillaged the Propontis , and brought them safe to Constantine Paleologus , to whom he offered himself an Adventurer for glory . The hopes of Paleologus being revived with this succour , and finding none to whom he might commit the defence of the Royal City , but to Giustiniani , he entirely recommended all unto his faith , courage and conduct . And this Author afterwards proceeds , That the Turks being astonished at so many repulses , at length discovered that this manly defence proceeded not from the valour of effeminate Greeks , but that Giustiniani was the Achilles of those Walls , and the living Palladium of that City : but in the heat of this storm ( as this Author saith ) our Giustiniani was slain , which turned the fortune of the day , and with the fall of this eminent person fell the Courage of the Defendants , and this Imperial City into the hands of a new Tyrant . And so much one of this Country , a natural born Sciote , writes in honour of his ancient Prince and Compatriot . In this manner those many Isles in the Arche-Pelago are divided between the Greek and the Latine Churches , though more follow the Rites of the Greek than of the other ; and as we have said , lying open and unguarded , are subject to the rapine and violence of the strongest , having no power over the fruits of their labours , if found out and seized by some unconscionable Pyrate : by which it appears how happy those Isles are which are governed by good Laws , and defended by their own force , under the auspicious conduct of a valiant and watchful Prince . It hath been the project of several ingenious and active persons of Quality , who were Enemies to the Turk , to unite all those Isles in a Confederacy or League together , obliging themselves to be assistant each to other , in the repulse of any Robbers or Forreign Enemies , which might undertake any thing to the prejudice of their publick and common wellfare . And this , as I am informed , was principally designed by the Marquess Fleuri , a Savoyard , who crused and traversed over all the Greek Islands in a Ship of 60 piece of Ordnance , and armed with 500 men , in which progress he made singular Observations of the nature , situation , Harbours , commodities , natural strength and people of every Island : Of the latter of which having made an exact enquiry , it was brought to my hands by a person who had a familiar acquaintance with this Marquess , which I judging to be a Curiosity worthy observation , I have inserted here for better understanding the present state and condition of these Isles . The Number of the Inhab●●ants of the several Islands in the Arche-Pelago , which pay Tribute , or Harach , to the Turks . hath souls in all San Torino 8000 Policandro 1500 Nio 1000 Sichino 2000 Nanfi 1000 Estoupalia 1500 Nixoro 1500 Pattino or Patmos 6000 Andro 15000 Zia 4000 Termia 3000 Serfou 2000 Sifanto 3000 Argentiera 1500 Milo 7000 Especii 1000 Idra 1000 Egena 2000 Scopolo 5000 Sciladroi 600 SanGeorgio Deschiro 3000 Psara 800   71400 hath souls Naxia 7000 Nicaria 1000 Xamos 10000 Parisi 10000 Antiparisi 800 Micono 2000 Sira 3000 Aijo Strati 2000 Samatrachi 800 Schiaro 1500 Simo 2000 Zaora 3000 Tasso 3000 Cazo 5000 Scarpanto 4000 Scarpantoni 2000 Nissero 3000 Piscopi 4000 Morgo 4000 Lero 3500 Lindo 2000   73600 All which Islands make together 145000 Men , Women , and Children ; which though I do not account for so exact a computation , as if the people had been polled head by head ; yet it is such an estimate as hath been made on the places respectively by the people themselves . In many of these Islands the G. Signor did formerly put in a Kadi , or an Aga , to be their Rulers , who administred Justice to them in the best manner he could ; but in regard these Turks were oftentimes surprised and carried away by the Corsaires , few or none would accept of the Employment ; in which case the people of the Islands respectively make choice of three or four of the richest and wisest Sages amongst , them to be their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call them , or Governours , to whom they refer all their Causes in Civil Differences , and who are the Representatives of the Island , and gather in the Poll-money , getting it ready against the time that the Turkish Gallies , and Captain Pasha , come to demand it , which they yearly do . But in case any person be guilty of a Capital Fault which deserves death , he is reserved till the arrival of the Commander in chief of the Gallies , who executes justice upon him . These Governors are chosen yearly by the people , or they confirm the old ones ; which is most commonly done , for amongst them are few who are ambitious of Rule and Soveraignty . In some of these Islands are found the most expert Divers under Water in the World , the best of which are of Samos and of Simo. One of which I saw employed in very cold Weather , on occasion of an English Boat , which was sunk by a Ships side laden with Tin and Lead , in the Port of Smyrna , in about eight fathom of Water , who for want of heat , rather than breath , the Weather being very cold in the month of January , was forced to dive four times to fix four Ropes to the Boat ; two of which he hooked within the Rings of the Head and Stern , and two at each side in the mid-ships ; which he acted very dexterously , not missing at any time of that which he went about . Upon discourse with him afterwards he told me , That he was born at Simo , where at the Age of three or four years , his Father brought him to the Sea , and taught him to swim , and then to dive , which by degrees he so well learned , with other young Companions , that their common practise was to try who could stay longest under the Water , in which they are very emulous to exceed , because it is the sole trade of their poor Island to cut Spunges , and he that is the most expert therein gets the handsomest Wife , and the best Portion . This man farther informed me , That he never could stay under Water when his Belly was full ; but that in a Morning , or at any time of the day fasting , in warm Weather , and in a calm Sea , he could stay three quarters of an hour under Water . He never heard of Spunges dipped in Oyl to hold in their mouths , as we vulgarly report , nor used they any other help , than before they dived into the Water to fill their Lungs with as much Air as they could draw in . If they staid long under Water they felt a pain in their Ears , and many times blood issued thence , and from their Noses ; their Eyes were always open , so that they could almost see as well under as above the Water ; and indeed I observed that his Eyes were glazed and burnt with the Sea , that they looked like Glass , or the Eyes of Fish. And this shall serve at present for what we have to relate of the Grecian Islands . CHAP. XX. Of other Matters and Tenents held by the Greek Church , not comprised in the premises , and of particular Customes amongst them . THEY earnestly deny the procession of the Holy Ghost from God the Son , but only from the Father through the Son , which they argue with more subtlety than usually they do any other Controverted Point in Religion . They seem to retain something which savours of ancient Gentilism , particularly their Belief of a certain holiness in some Fountains , attributing miraculous operations to Waters , and by reason of the favour of some Saint , to whom the same is dedicated , in the same manner as the Pagans did , who believed their Fountains to be guarded by some Nymph or Deity to whom they were consecrated . When they lay the Foundation of a new Building , the Priest comes and blesses the Work and Workmen with Prayer , for which they have an Office in their Liturgy , which is very laudable and becoming Christians . But when the Priest is departed , the Workmen have another piece of their own Devotion to perform , which they do by killing a Cock , or a Sheep , the Blood of which they bury under the first stone they lay : It is not always , but very frequently practised , in which they imagine that there is some lucky Magick or some spell to attract good fortune to the Threshold ; they call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacrifice , and therefore I believe that this is a piece of ancient Heathenism . They think it not lawful to eat Blood , or things strangled , though they are not very nice or scrupulous in the examination of what Provisions are set before them . The Apochryphal Books they esteem for Apocryphe , and of no greater Authority than they are reputed for in England , but yet they hold that some Traditions are of equal Authority with the written word . The Doctrine of Justification by faith or good works is not a Problem controverted amongst them , they are not as yet it seems so far proceeded in Polemick Learning , but believe that both are very necessary to salvation , and that he whose faith produces good works , out-does him whose life is buried in notions , and arrests it self in a bare disputation . They believe Faith to be an active and prolifick Grace , and that which cannot remain in idleness , but must operate and employ that heavenly heat it receives from above ; but whether our Justification be beholding to our Faith , or to our Works , or to both together , they leave the Query to the discussion of such , who have more leisure , and money , and perhaps more curiosity than the ordinary Monks of Greece . Those who have a Malice or Quarrel to any particular person , do oftentimes bring the breadth and length in Thread or Wood of him , against whom they entertain Malice , to a Carpenter or Mason , who is ready to lay the Foundation of a house , the which for a little money is buried under one of the first stones ; after which they say the person dyes , or at least macerates away : as the Thread or Wood decays , which is a most certain piece of Magick of the ancient Gentilism . They really believe , that on or about the 15th day of August , which is the day that they celebrate the Assumption of our Blessed Lady , that all Streams in the World retire into Egypt , to do homage and obeysance to that Grand River of Nylus , which is the cause , as they say , of the innundation of that Country . And of this perswasion they are , because they perceive , that in August the Springs and Rivers are every where low , and the Nilus full and over-flowing its Banks , which they attribute as a blessing to that River , and its Country , where the Saviour of the World and his Blessed Mother were secured from the Malice and Treachery of impious Herod . And this fond fancy the Vulgar have taken up , not considering that the Nilus overflows in June and July , and that the Waters decrease in August . I have now done with the History of the Greek Church , to which I shall only add this remarkable passage in the Conclusion ; which , though it be a matter not more relating to the Greeks than other Christians , or the Turks themselves , yet treating here of the Oriental Churches , it may be some elucidation of the premises , to give the Reader an instance , whereby he may understand how constant the minds of men , living in the East , are to their Traditions , and to keep up their fancy to any ancient superstition ; which particular is undoubtedly true , being transmitted to me by a worthy and ingenious person , residing at Aleppo . It is well known how much the Telesmatical Doctrine , which was anciently the wisdom , or rather folly of the Learned , prevailed in the Eastern Quarters of the World ; in imitation of which , on the 15th of April , 1671 , there was brought into Aleppo a little Copper-Vessel of Water , out of a strong imagination , that it was endued with a Telesmatical Vertue , to draw thereunto a sort of Birds which feed on Locusts , commonly called by the Arabs , Smirmar . I have seen them every Summer about the parts of Constantinople and Smyrna ; they are about the bigness of a Starling , and very like it in the Bill and Legs , but of various Colours on the Head , Breast , Back , and Wings . This Bird ( as they report ) hath so shrill a note , that the very sound of it will strike down a thousand Locusts at a time , and are such Acridophagi , that when they come in great numbers are sufficient to devour and destroy those vast swarms of Locusts , which in some years consume all the green Corn , Grass , Herbs , and Plants in the Country , and turn the hopes and expectation of a plentiful Spring into a barren Autumn , and a Winters Famine ; so that to be freed of this Plague to which the parts about Aleppo are greatly subject , no more happy or easie remedy could be found than something endued with a power attracting such beneficial and useful Guests ; to perform which nothing was esteemed more effectual than a certain Water fetched ( as they say ) from a Pool in Samarcand , or rather from a holy Well of the Arabs , called Zimzam , the which Water was not to be carried under any Arch , unless the immediate Arch of Heaven . This being the Opinion of the Inhabitants of Aleppo , the Water was sent for and brought into the City with great pomp and solemnity . The procession was made at the Southern Damascus Gate , every Religion and Sect attending in their Habits , with the most formal Devotion imaginable , according to their different Rites and Ceremonies , every Nation bearing before them the respective Badges of their profession , viz. The Law , the Gospel , and the Alchoran , with Songs in their mouths according to their several Religions . The Mahometans surpassed all the others in the Gallantry of their Streamers , their Prophets Banners being near about a hundred in number , were carried by sheghs , who bellowed most hideously , till they foamed at the mouth , out-doing themselves with the violent agitation of their Spirits , being of the Order of Kadri , whose lives and Institutions we have declared in the Ottoman State. A Dispute happened , before they entered the City , between the Christians and Jews for precedence , which they challenged on the score of Antiquity , but after a little striking , and a greater Avania afterwards , it was determined that the Christians were the better men , and payed most for the exercise of their Religion . The concourse of all sorts of people was exceeding great , and the Pageantry seven hours in acting ; for the Water was drawn up over the Gate , and over all covered passages , and finally over the Castle Walls , where in a Mosch it was lodged with all reverence and devotion . This kind or species of Birds which resort to this Country , are , according to the Opinion of all Sects , drawn thither by the vertue of this Water ; which though they have nothing of effectual vertue in them , yet this fancy is so strongly rooted not only in the Vulgar people , but also with those of greater quality , that it seems to be a durable remain of the Sabean Superstition . In this manner , Reader , I have finished this short discourse of the Greek Church , what is to be amended , or added hereunto , is a work of time , and worthy the pains and consideration of curious and ingenious Travellers into those Parts . FINIS . THE PRESENT STATE OF THE Armenian CHURCH : CONTAINING The Tenents , Form , and Manner of Divine Worship in that CHURCH , 1678. By PAUL RICAUT , Esquire . LONDON , Printed for John Starkey , at the Mitre near Temple-Bar , 1679. READER . THIS Discourse touching the Armenian Church , may for divers Reasons probably delight thee . First , because few have wrote thereof , and I think none so distinctly as I have done . Secondly , because it is a Christian Church far remote from us , and therefore their Customs , and Doctrines may be the more acceptable to the curious . Thirdly , because their Learning and Tenents are confined within a Language peculiar to that Nation , and known to few of the Western Christians : Add likewise to this difficulty an Universal Ignorance in the Armenian Clergie , who are neither very willing to learn themselves , nor very apt to instruct others . So that what I have here briefly delivered , is the effect of a difficult Enquiry , and the small fruit of much Labour ; in whatsoever therefore I come short of an exact account of the Armenian Doctrine and Practice , be pleased ( Courteous Reader ) to pardon and compassionate the ignorance and inability of my Teachers , and the difficulty of my Task ; for it seems unreasonable to exact more learning from the Scholar , than what he hath been able to copy from his Master . Farewel . THE PRESENT STATE OF THE ARMENIAN CHURCH . CHAP. I. Of the Armenian Church in general . THE Armenian Nation being much dispersed in many Countries of the Turks , through the encouragement of Trade and Traffick , to which they are much addicted , I have had the opportunity of conversation and acquaintance with many of them , by which means , and that curiosity and desire of knowledge which always guides me , I have penetrated as far as my leisure and abilities would permit me , into the Humours , Customs , and especially into the Religion of this People . It will not be to our purpose , to deduce their lineage from its original , or recount the various successes of their Princes in past times , or their martial actions and fortunes against the Romans . It is sufficient as to their Secular and Temporal Estates to describe them , as men naturally of healthy , strong , and robustious Bodies , their Countenances commonly grave , their Features well proportioned , but of a melancholy and Saturnine air : On the contrary , their Women are commonly ill-shaped , long-nosed , and not one of a thousand so much as tolerably handsom . The men are in their humours covetous and fordid to a high degree , heady , and obstinate , hardly to be perswaded to any thing of Reason ; being in most things of a dull and stupid apprehension , unless in Merchandise and matters of gain , and in that they cannot or will not understand other than what is agreeable to their advantage . I have never read or heard of any amongst them famous for Poetry or Romantick Fancies ; or that they were of late years inclined to the Mathematicks , or any other Learning ; but such as is their diet , which consists of such things as send up gross fumes to the head , such is their temper and genius . The Turks give them the name of Bokegees , and the Jews esteem them to have been of the ancient Race of the Amalekites , being a People whom they envy , because they will not easily be cheated by them in their dealings : Howsoever , I have known some of these men , who have received their Education in Italy , to be well accomplished , and men of an acute understanding , and pleasing in their behaviour . So that some persons , who have travelled Armenia , ascribe this heaviness of Complexion to the air of their Country , which is imprisoned in the vast Woods of Mulberry-trees , and thickned by the Vapours of their Fens and Marshes , and Winds from the Caspian Sea ; to which they add those ungrateful steams which proceed from the Caldrons wherein they boil their Silk-worms ; which as they prove noxious , and in time deadly to those who are employed about them , so do they infuse into the air so malignant a fume , as even enters into the Veins of men , and possesses them with a strange stupidity and unactiveness of soul. Their Country was conquered in the year 1515 , by Selimus the First , and annexed to the Ottoman Dominions , under whose Tyranny and Oppression we are to consider the afflictions of that Christian Church . Armenia , whilst subjected to the Roman Empire , was one and the same Church with the Grecian , maintaining the same Doctrine , and acknowledging the patriarch of Constantinople for their Primate and head of their Church , to whom the Council of Calcedon assigned it , as part of his Province and Diocess , until that afterwards differences in Government , and vicissitude of things arising , have divided them one from the other in their Doctrine and Discipline . CHAP. II. Of their Patriarchs , and Government in the Church . THeir Church is ruled by four Patriarchs , the chiefest of which had formerly his Residence at Sebastia in Armenia , but now by those Priviledges which the King of Persia hath indulged unto them , beyond the Immunities of the Turks , is removed , and abides at Etchmeasin a principal Monastery near Rivan in Persia. The second hath his abode at Sis in Armenia minor , not far from Canshahar , sixteen days journey from Etchmeasin Eastward , near Candakar . The third abides at Canshahar . The fourth patriarch lives at Achtamar . The which four Patriarchs govern all the Armenian Church , independant of each other , though the priority of honour and precedency is given to the Patriarch of Etchmeasin , to whom the others have recourse in all matters of difficulty and Counsel , and the presence and concurrence of these four , either in person or by their Substitutes , is necessary to the Constitution or Ordination of a Priest , which is performed as among us by imposition of hands . It is true , that at Constantinople , and at Jerusalem , there are those who are called Armenian Patriarchs , but they are titular only , made to please and content the Turks : who have judged it necessary and agreeable to the Armenian Faith , or rather to their own , that patriarchs should remain in those places ; and therefore have enjoined them to constitute such under that notion ; by which means , the Armenian Church maintaining their Representatives at that place , they may always know from whom they may exact the money and Presents at a new Investiture , and may charge on him all those Avanias , or false pretences , which they find most agreeable to their own advantage : Otherwise , I say , these Patriarchs are but titular , and are in reality no other than Deputies and Suffragans of the Patriarch , as are those at Smyrna or Angora , where Trade hath convocated great numbers of the Armenian Nation ; or rather , they may be more properly called Bishops under those Patriarchs , having the name of Martabet , which in their Language signifies a Superintendent , or Overseer of the Church . A married person , whilst married , cannot be preferred to this dignity , though afterwards his Wife dying he may be capable thereof . The Patriarchs have for their maintenance some Revenues in Land , which is augmented by the voluntary Contributions of the People , who every Sonday and Holy-day bestow something of their Alms , either more or less , according to their devotion and ability : for whensoever the Church is full , they make three several Collections ; the first for Jerusalem ; the second for Etchmeasin , and the third for the Church in which they are ; and these rounds of the Basin never fail ; and sometimes a fourth is ordered on some emergent occasion ; especially if strangers be observed to attend the Ceremony , from whom they expect extraordinary liberality . And in this kind of begging they are so importunate in some poor Churches , that when I have been my self present , I have scarce had time to disengage my hand from my Pocket , so nimbly the turns went about , and so many Briefs for repair of poor Churches and distressed Brethren . But besides these Collections , the Duties are great which are paid for the Ordinances of the Church , as Baptism , Marriage , Burials , &c. only Confession and the Communion are freed from Charge , or such Exactions : for all others there is no set price , but men are obliged to pay according to their abilities , and the bargain is driven as hard , and with as many words , and as much noise , as this Nation doth usually practise when they sell their Silk , or any other Commodity . It was before the English Nation at Smyrna had purchased their Coemetery , or place of burial for their dead , that some of our people were buried in the Armenian Church-yard , but the price of six foot of ground was so hardly obtained , that a whole Field might have been purchased at a cheaper rate , than a narrow Grave . I have known a poor Armenian Servant could not be admitted to burial , until his friends had paid 30 or 40 Dollars for the ground , together with the Offices and Ceremonies for the dead . And in this manner the Clergy gain their maintenance , who are notwithstanding poor and miserably ignorant . Their Fashions and Customs are agreeable to the people of the East , or those amongst whom they live , whether Turks or Persians . They account it a sin to eat Hares , and their Flesh is almost as abominable to them , as Swines-flesh to a Jew or Turk . I have asked them the Reason for it ; to which they replyed , that a Hare was a melancholy Creature , and therefore unwholsom ; besides it was accounted unlucky , and portending evil to any man who met one ; and moreover that the Female was monthly menstruous and unclean : but how they can make this good , or where , or how they learned or observed so much , I never could understand from them . CHAP. III. Of Etchmeasin . THIS Patriarchal Seat is called vulgarly by the name of Etchmeasin , but more usually in the parts of Turkey by the denomination of Changlee-Chilse , or the Church with Bells , having a priviledge from the Sultan to use them , which is allowed in no other place ( that I have heard of ) unless in Moldavia , Valachia , and Mount Athos . It is also called Ouch Chilse , or the three Churches , because of the three Churches which are there built in a Triangle ; the first of which ( as we have said ) is this Etchmeasin ; the second Rupsameh ; and the third Gayeneh . The Armenians report , That these three Churches are founded on three Rocks , placed in a triangular form , under which was a strange hollowness , or Cavity , replete in the time of Gentilism and Idolatry , with the voices of Prophetick Spirits or Ghosts , which gave Answers to all Questions that were made to them , in the same manner as the Oracles of Delphos , or Jupiter Haman , until such time as Jesus Christ , intending to have his Name worshipped there , descended from Heaven on that place , and taking his Cross on which he suffered , struck one blow therewith on each Rock , with which they sunk into the Ground , and thereby the Diabolical Spirits were displaced ; for the word Etchmeasin signifies one blow or stroak , and there these three Churches were founded , which are the highest in esteem amongst the Armenians . They have a large History of the other two Churches called Rupsameh and Gayeneh , wrote by one Acutanghios , which remains amongst the Registers of Etchmeasin , being to this purpose : In the time of Dioclesian the Emperour , when a violent Persecution arose against the Christians at Rome , seventy Virgins , which had taken a Religious Vow upon them , were by Divine Inspiration directed to the Eastern parts of the World , of which Rupsameh and Gayeneh , two Sisters and Daughters of Gohetea , ( for so they call their Father ) a noble Roman , were the chief , and arriving first at Alexandria in Egypt , they travelled thence to Jerusalem , and so into Armenia , where at that time Tyridates governed as King , In which long Journey forty of the seventy dying , the other thirty designed to build their Monastery , and therein to serve God according to the Christian Faith and Discipline . The arrival of these new-come Guests , being of the Female Sex , was such a Novelty , as filled all that Country with the rumour thereof : and more particularly , the incomparable beauty of Rupsameh and Gayeneh , was the whole discourse at the Court of Tyridates ; whose heart was so affected therewith , that he sent for the two Sisters , supposing that the splendour of his Court , and the greatness of his Authority , was sufficient to command their affections and consent to his amorous addresses : but they having their hearts enflamed with divine love , gave no ear to his sensual Courtship , but rather slighted and contemned all the fine words he could use , and the large proffers he could make ; which applications were daily renewed to these Religious Virgins , until the Prince disdaining to be so neglected , converted his love into hatred and fury , in the heat of which he caused an Executioner to cut off both their heads , which being done accordingly , their Corps were exposed in the Fields , to be entombed in the bowels of wild beasts . This matter happened at that time , when Surp Savorich ( as they call S. Gregory , who converted Armenia to the Christian Faith ) by order of Tyridates was for preaching the Gospel cast into a most profound Dungeon , so damp and dark that it was a Habitation for none but Bats and Serpents , where ●●r the space of thirteen years he was most miraculously preserved by the administration of an Angel , which daily supplyed him with bread and water , than which he received no other sustenance : during which time all the world believed that Savorich had been long dead , and buried in his loathsom habitation ; until at length the Sister of Tyridates , called Castrovitught , being frequently disturbed in her sleep by an Angel , which ordered her to supplicate her Brother for the releasement of Savorich , could find no repose until she revealed the Vision : which seeming strange , and no other at first than a melancholy Dream , did afterwards upon the tryal prove true ; Savorich being found alive in the Dungeon , and strong and healthful : Notwithstanding which Miracle , and the Petitions made in behalf of Savorich by several Chief Officers , and by his Sister in particular , yet Tyridates having his heart hardned like Pharaoh , refused to give license for the liberty of Savorich ; which sin of obstinacy so moved the anger of God against him , that one day appointed for a general hunting , being in pursuit of a wild Bore , he was on a sudden transformed into the shape of a Swine , and all his Followers into Hobgoblins and Fairies , such as the Turks call Gin ; which metamorphosis is something like that of Ulysses and his Companions : This Judgment of God Struck all the people into such an amazement , that they immediately resolved to free the Saint , begging him to pray unto God to restore their King and Attendants to their former shapes of Human Form. Savorich , or S. Gregory , being released , immediately sought for Tyridates , and having found him , was received by him with as much grace , and in as good a fashion , as could be expected by a person of so ill a feature ; and having prayed to God for him , both he and all his Followers were transformed again to their natural shapes : By which Miracle all the Country of Armenia was converted to the Christian Faith. After this , Savorich was commanded to gather up the Bodies of Rupsameh and Gayeneh , preserved by divine Miracle , and carry them to Etchmeasin , to which place he was conducted by an Angel , where he buried those bodies under the two Rocks , which are therefore now called by their Names : which place also being the Sepulchre of Savorich hath added much unto that devotion which the Armenians bear thereunto . Next to this place of Devotion , Virap , which was the Dungeon of Surp Savorich , is most in esteem of any in Armenia , over which they have built a famous monastery , which is seated in the Country of Ardashat , being two days journey from Etchmeasin , and one from Rivan . This Savorich , or S. Gregory , is so high in esteem amongst them , that they take the account of their years from the time of his Preaching , and the Conversion of that Nation to the Christian Faith , which in this present year is reckoned to be 1128. which answers to ours of 1679. To these Churches they commonly make their Pilgrimages , being for their sanctity , in opinion of this people , esteemed before Jerusalem , and are accounted so holy , that before a person can be qualified to appear in that place , he is required to prepare himself seven years beforehand ; which is performed by a Fast or Lent of 40 days in every one of those seven years , purposely designed for this preparation , besides the usual Fasts and Lents of the Church , and with a sole intent to render himself worthy to receive the benefits and endowments which are acquired by this most acceptable and holy Pilgrimage . For they say , that he who comes thus prepared with humility and devotion , shall have his desires satisfied in any gift , qualification , or blessing he expects ; unless it be Riches ; for Money being the Mammon of this World , is not to be conferred as a spiritual happiness . But if one desires a Faculty in singing , dancing , or agility of body , if he desires beauty and modesty in a Wife , wisdom , sincerity of Friends , or any thing else that is vertuous or commendable ; he shall be endued with a voice like a Seraphim , be active as an Olympick Gamester , have a Wife as chaste as Penelope , be wife as Solomon ; and in fine , obtain any one thing which he can desire , being of good report . But in case any one miss of these blessings , as many do who go on these Errands ( as one may well believe ) and return as little improved as some of those do whom we send to Paris , there is something in the way which interrupted this blessing , and no doubt but the man was either not fitly prepared , or had not Faith enough to receive the blessing . They say farther , that some of those Pythonick Spirits , which formerly inhabited under the cavities of these three Rocks , were permitted by Christ to keep their Stations , with intention to make them slaves and drudges to the Monastery ; where now invisibly they wash the Dishes , sweep the House , and do all the Offices of good Servants ; so that the good Fathers take no care of those homely services , for what is in the day fouled and disordered is by next morning found cleansed and well disposed , by the ministry and diligence of those careful and officious Spirits . All these things and much more is believed by the Armenians of Etchmeasin , so easie it is to obtrude vain and superstitious fancies on ignorant and illiterate people . In their Monasteries the whole Psalter of David is read over every 24 hours ; but in the Cities and Parochial Churches it is otherwise observed . For the Psalter is divided into eight divisions , and every division into eight parts ; at the end of every one of which is said the Gloria Patri ; & Filio , &c. Their manner of Worship is performed after the Eastern fashion , by prostrating their bodies and kissing the ground three times ( which the Turks likewise practise in their Prayers . ) At their first entrance into the Church they uncover their heads , and corss themselves three times , but afterwards cover their heads , and sit cross-leg'd on Carpets , after the manner of the Turks . The most part of their publick Divine Service they perform in the morning before day , which is very commendable , and I have been greatly pleased to meet hundreds of Armenians in a Summer morning , about Sun-rising , returning from their Devotions at the Church , wherein perhaps they had spent two hours before , not only on Festival but on ordinary days of work : in like manner they are very devout on Vigils to Feasts , and Saturday Evenings , when they all go to Church , and returning home perfume their Houses with Incense , and adorn their little Pictures with Lamps . CHAP. IV. The Confession of Faith in the Armenian Church . THEY allow and accept the Articles of Faith according to the Council of Nice , and are also acquainted with that which we call the Apostles Creed , which likewise they have in use . As to the Doctrine concerning the Trinity they accord with the Greeks , acknowledging three Persons in one Divine Nature , and that the Holy Ghost proceeds only from the Father . I have read in many Books , which treat of this Church , an accusation against it , that it admits but of one Person and one Nature in Christ , according to the Doctrine of Eutyches ; of which I my self was once of opinion , until I read and well considered of the Articles of their Faith. They believe that Christ descended into Hell , and that he freed the Souls of all the damned from thence , by the grace and favour of his glorious presence , but not for ever , or by a plenary pardon or remission ; but only as reprieved until the end of the World , at which time they shall again be returned unto Eternal Flames . But that we may take a more clear view of their Faith , I have thought fit to represent that which they call their Tavananck , or Symbolum , different from the Apostles and Nicene Creed , which for those words follwing , viz. where the Deity was mixed with the Humanity without spot , seems to be calculated for maintenance of the Herisie of Eutyches , and in opposition to the Catholick Doctrine , as that of Athanasius is to the Heresie of Arrius : But these words though they look ill at first , yet if well considered and compared with the same expression which the Greeks use on the same subject , it will amount unto no more , than what the Greeks declare in the Anatolian Confession , That the Body of Christ was a true not a fantastick Body , that it was formed in the Womb of the blessed Virgin , and was made a perfect man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. his rational Soul mixed with the Divinity . Now the words of their Creed are Verbatim as followeth . I Consess that I believe with all my heart in God the Father uncreated , and not begotten , and that God the Father , God the Son , and God the Holy Ghost , were from all Eternity : the Son begotten of the Father , and the Holy Ghost proceeds only from the Father . I believe in God the Son increated and begotten from Eternity . The Father is Eternal , the Son is Eternal , and equal to the Father ; whatsoever the Father contains , the Son contains . I believe in the Holy Ghost which was from Eternity , not begotten of the Father but proceeding , three Persons but one God. Such as the Son as to the Deity such is the Holy Ghost . I believe in the Holy Trinity , not three Gods , but one God , one in Will , in Government , and in Judgment , Creator both of visible and invisible . I believe in the Holy Church , in the remission of sins , and the Communion of Saints . I believe that of those three persons one was begotten of the Father before all eternity , but descended in time from Heaven unto Mary , of whom he took blood , and was formed in her Womb , where the Deity was mixed with the Humanity without spot or blemish . He patiently remained in the Womb of Mary nine Months , and was afterwards born as man , with soul , intellect , judgment , and body : Having but one body and one countenance : And of this mixture or union resulted one composition of Person ; God was made man without any change in himself , born without Humane Generation , his Mother remaining still a Virgin : And as none knows his eternity , so none can conceive his being or essence ; for as he was Jesus Christ from all eternity , so he is to day , and shall be for ever . I believe in Jesus Christ , who conversed in this world , and after thirty years was baptized according to his own good will and pleasure , his Father bearing witness of him , and said , This is my beloved Son in whom I am well pleased , and the Holy Ghost in form of a Dove descended upon him , he was tempted of the Devil and overcame , was preached to the Gentiles , was troubled in his body , being wearied , enduring hunger and thirst , was crucified with his own will , dyed corporally , and yet was alive as God , was buried , and his Deity was mixed with him in the Grave ; his soul descended into Hell , and was always accompanied with his Deity ; he preached to the souls in Hell , whom after he had released , he arose again the third day , and appeared to his Apostles . I believe that our Lord Jesus Christ did with his body ascend into Heaven , and sits at the right hand of God ; and that with the same body by the determination of His Father , He shall come to judge both the quick and the dead : And that all shall rise again ; such as have done good shall go into life eternal , and such as have done evil into everlasting fire . This is the sum of the Armenian Faith , which they teach their Children and young Scholars , and is repeated by them in the same manner as our Apostles Creed is in our Divine Service . CHAP. V. Of Fasts in the Armenian Church . THEIR Fasts are the most rigorous of any Nation in the World , for as the Eastern people have always been more abstemious in their diet , and less addicted to excess in their Tables and ordinary Banquets , than the Western or Northern Nations ; so by this custom of living they support more easily the severe Institution of their Lents : who in the time of their Feasts are not so free in their eating and drinking , as we are in our times of Abstinence and Fasting ; for that which we call a Collation , or Lenten-Table , will serve an Armenian for an Easter Dinner . For in the first place they observe the Great Lent before Easter , beginning at the same time with the Greek Church , following in this particular the Rule ordained by the Council of Nice , which is observed by all the Christian World. And in this Lent they eat not Fish with blood , as do the Papists , nor Shell-fish , as do the Greeks , nor yet so much as Oyl of Olives , as being substantial , and that which yields too much nourishment and pleasure to the Palate : only they may eat the Dregs and Lees of the Oyl of Olives , or the Oyl of Sousam , which is pressed from a Seed so called in Turkish , like our Rape-seed , the smell of which is sufficient to overcome a tender stomach . In which time of mortification , they account it a sin to accompany with their Wives , and perhaps they may not have much inclination thereunto , in regard that at the beginning of Lent , many of them pass three or four days without receiving any refreshment , either of Bread or Water , into their Stomachs ; and perform the like at the end thereof , not breaking their Fasts until they eat and drink the Sacrament on Easter-day in the Morning : Besides which they observe a continued Fast through all the days of Lent , not eating until three of the Clock in the Afternoon , which some call Cornelius his Fast , and is a Custom of great Antiquity . But Easter being come , they make some recompence to the Body for this long abstinence , by a permission to eat flesh till Ascension-day , without accounting of Frydays , or other days which the Greeks call days of abstinence : The like indulgence they have for the whole week after Epiphany , but excepting these Weeks aforesaid , they keep Wednesdays and Frydays for days of abstinence through the whole year . As to their other Fasts they observe a short Lent of nine days before the 15 th of August , which is the Feast of our Ladies Assumption . They have one which begins the Week after the Feast of Pentecost , that is , on Trinity Monday , being performed in honour to the Holy Ghost , two Weeks after which they fast one more on the same account ; then after two Weeks they fast one more , then after four Weeks they fast one , then after one Week they fast another , then after seven Weeks they fast another , then after two Weeks they fast one , again after three Weeks they fast the fourth , and seven days before the Epiphany they keep a severe Lent , so that they always fast in our Christmas till Twelf-day . In which manner they mix the whole course of the year with fasting , but the times seem so confused and without rule , that they can scarce be recounted , unless by those who live amongst them , and strictly observe them , it being the chief care of the Priest , whose Learning principally consists in knowing the appointed times of fasting and feasting ; the which they never omit on Sondays to publish unto the people . CHAP. VI. Of the Feasts in the Armenian Church . THE Feasts of Easter and Pentecost they celebrate according to the Custom of the Greek Church , and with us , who keep our account according to the Old Style . But our Christmas Day they observe not , but in lieu thereof they celebrate with great Solemnity and Commemoration the Birth , Epiphany , and Baptism of our Saviour on the sixth of January , which is our Twelf-day , the which day they keep with high devotion ; and more especially , because they hold that one of the Wise-men of the East , who came to offer his Gold and Incense , was an Armenian Prince , with whom they are so well acquainted , that they know him by name to be Gaspar ; before which sixth day of January , which is our Epiphany ; they observe ( as we have said ) seven days of Fast , according to their usual severity and rigour . All their other Feasts , unless it be Easter ( which through all the Catholick Church is preceded by the grand Fast of Lent ) are ushered in but with five days of Fast. As to that of Epiphany it is certainly very ancient , as Dr. Cave learnedly writes in the first part of his Primitive Christianity , having these words , Whether the Feast of Christmas was always observed on the same day that we keep it now , that is on the 25th of December , is uncertain ; for it seems probable , that for a long time in the East , it was kept in January under the name and at the general time of the Epiphania ( or Theophania ) until receiving more light in the case from the Churches of the West , they changed it to this day . The other Feasts of the Armenian Church are these which follow . First of Surp Savorich , which is celebrated in May or June according to the rule of their Canon , which as I take it is herein governed by the Moon . Vertevar , or the Transfiguration of our Lord in June or July . Asfasasin , or the Assumption of our Lady , in August . Surp Chatch , or the Holy Cross , in September . Surp Chevorich , or S. Demetrio , in October . Surp Nicolo , in November ; Surp Acop , in December . Surp Serchis , or S. George , in January or February . These are the only Feasts in grand request , or of precept amongst them , the observance of which is strictly enjoined to the Laity ; which , if reckoned with the grand Festivals , will not amount to above ten in the whole year : Howsoever the Clergy who have nothing more to do but to pray and read , have many other days enjoyned them in commemoration of Saints , which are so many , that there is not one day in the whole year , which is not either appointed for Fast , or noted for a Festival . CHAP. VII . Of their Monasteries , and Rules observed therein . BEsides the Monastery of Etchmeasin , of which we have already treated , they have several others in divers places of Armenia , Persia , and Dominions of the Turks . But those of greatest note are these , That of S. John Baptist , called by them , Surp Carabet , on the Borders of Persia ; Varatch , or the Holy Cross , scituated near Van , where they report , that Rupsameh fixed the real Cross of Christ : Asfasasin , or the Blessed Virgin , is another Monastery near Darbiquier : Surp Bogas , or S. Paul , at Angora . Their Orders or Rules observed are three , viz. Surp Savorich , or that of S. Gregory ; Surp Parsiach , or that of S. Basil ; and Surp Dominicos , or that of S. Dominick . The first wear Vests of black , with Hoods of the same , but when they officiate in their Mass they are cloathed in white , with Crowns on their heads . The second are habited like Greek Kaloires of that Order : And the third are cloathed in black , with no other difference from the first than in the cut and shape of their Hoods . This latter of S. Dominicos they seem to have taken from the Roman Priests , who have gained footing and admission amongst them , for otherwise that Western Name , and Modern Order , could never have found place so far East-ward , nor society with those other two more ancient Religions , unless by imitation or in conformity to Rome . They observe almost the same Rules and Orders in their manner of Worship and Service . They eat no flesh nor drink Wine ; yet on Saturdays and Sondays out of Lent they have liberty to eat Eggs , Milk , Butter , and Fish. They have used themselves so much to fasting from their Infancy , that it is very curious to observe what Custom is able to effect in our Bodies , and with how small a proportion Nature can be contented , in which strict manner of living some have so far endeavoured to exceed , that they have daily diminished of their slender Diet ; and supposing still that Nature might be content with a meaner proportion , have so extenuated and macerated their Bodies , that at length they have miserably perished with Famine . They arise from their Beds at Midnight , and continue in Prayer and Fasting until three a Clock in the Afternoon , during which time they are obliged to read over the whole Psalter of David . There are Women likewise in this Country who put themselves into Nunneries , and live with the same severity and strictness as do the men . They have also some Hermites , whom they call Gickniahore , who live upon the tops of Rocks , confined thereunto almost as severely as Simeon Stylites was to his Pillar . Nor is this Country so remote and obscure , nor the Language so much unknown , but that the Roman Clergy hath gained a considerable footing amongst them ; whereby they have established no less than ten Monasteries in that Country , all of the Order of S. Dominick , of which I have seen and discoursed with some of the Friers ; and particularly I had once opportunity to discourse with the Arch-Bishop , who was of the same Order , and constituted by the Pope over this Church , as he was going to Rome to receive his Consecration , and to obtain a Stipend of 200 Crowns a year for his maintenance : he told me that he had ten Monasteries under him , all of the Order of S. Dominick , that his place of Residence was at Nachavan , three days journey from Tavris , which was the place where Noah's Ark rested after the flood . These of the Roman as well as of the Armenian Church , are so wretchedly ignorant , that they are not capable to render a satisfactory answer to a curious Stranger , in any thing relating to their own Customs and Manners ; but commonly make a reply to his Queries by begging ; for if you ask them Questions , they will demand Alms of you . The first time that the Roman Religion crept into this Country was about 350 years past , by means of one Ovan de Kurnah , who having a wandring head , and a genius towards Learning , somewhat more curious than the generallity , travelled into Poland , and thence into France and Italy , where having comprehended something of the Western Knowledge and Doctrine , returned into his own Country , where he preached and instructed them in the material points of their Religion ; which seemed unto them to be all new matters , and high notions , and had not entred into the consideration and brains of the wisest amongst them : so that the Doctrines and Tenents of Kurnah began to pass currant amongst them , to the great admiration and applause of this travelling Doctor . But at length touching on the Popes Supremacy , to the prejudice of the Patriarchal Authority and Jurisdiction , the whole mass of his Doctrine became leavened , and he forbidden farther to preach , or the people to hear him : Howsoever a considerable number adhered to his Doctrine , and to this day rather gain than lose ground in Armenia : of whom there is a Church licensed at Rome , and the form of their Mass priviledged , and squared according to that of the Latines , but excessive long and tedious , and much differing from that of the Armenian , as I have seen them revised and compared together . In the year 1678 , when I was passing through Rome and Italy , in my way from Smyrna into England , it was confidently reported in the Dominions of the Pope , that the Chief Patriarch of the Armenian Church , together with many of his Metropolites , were on their journey towards Rome , with intention to submit themselves to that Church ; but having remained in those parts for some Months after that report began , and neither seeing nor hearing of their nearer approach , I may confidently conclude , that this Patriarch is still as far off in his agreement with the Church of Rome , as he is at a distance by the situation of his Country . As to the Service-Book which belongs to the true and that which is properly called the Armenian Church , it was compiled ( as they report ) in part by S. James , and the rest by S. Chrysostom and S. Basil , whose forms of Prayer and Service are wholly in use amongst the Eastern Christians ; for I have not heard of any Liturgy of Surp Savorich , or S. Gregory , in this Church , which to me is very strange . There not being much Literature amongst these people , we cannot expect to find great Libraries wrote in their Language , or many Books wherein the retired Monks may exercise their Studies : That Book which is of most note amongst them , and agreeable to the design of Religious men , is the Book of one Gregorio of the Monastery of Stat , which treats of the lives of holy men , and serves in the place of Homilies read on Festival Days , the study of which is the chief employment of the Armenian Monks . CHAP. VIII . Of the two Sacraments , Baptism , and the Lords Supper , and Panis Benedictus . IT would be very difficult to be resolved by Armenian Doctors , whether they hold seven or two Sacraments in their Church ; for that word not being understood amongst them , it would be impossible to form a definition which may accord with their capacity ; we shall therefore tell you in what manner they celebrate those two Sacraments in their Church . The Baptism of Infants they use and esteem necessary , as being that which washes away their Original sin ; in performance of which , the Priest takes the Child by the Feet and Hands , and dips it three times under Water ; which immersion of three times , these , with the Greeks , esteem essential unto this Sacrament ; so that where the Vessel is shallow , and not capable to recieve the whole Body , the Priest pours it with his hand , that not Part or Member may remain unbaptized . After Baptism they apply the Chrism , anointing the Fore-head , Eyes , Ears , Breast , Palms of the hands , and soals of the feet with consecrated Oyl in form of a Cross ; and then they administer unto the Child the Holy Eucharist , which they do only by rubbing the Lips with it . The distribution of the Panis Benedictus , which they call Maz , is in use amongst them as with the Greeks . Surp Usiun , as they call the holy Eucharist , they celebrate only on Sondays and Festivals , though on other days they perform the publick Services of the Church ; whereby it appears , that they have other Morning Services besides that of the Communion . They put no Water into the Wine , nor Leaven into the Bread , as do the Greeks . They hold Transubstantiation as do the Papists , from whom the Priests readily accepted of such a Doctrine as tends to their Honour and Profit . Christ saith , This is my Body , and This is my Blood , which plain words , these good men are willing to accept in their litteral sense , that so they may not be put to the subtilties of the Schools , nor to the interpretation of Mystical and Sacramental Terms : Let the meaning be how it will , the Church of Rome , which is more wise and learned than they , hath so determined it ; and if they erre , be the fault and errour upon them . Howsoever this Tenent of Transubstantiation is held and discussed but of late years amongst them , and is not altogether Universally accepted ; some of them will pretend to maintain , and others will deny it ; and declare that the Epitome of their faith , which is mentioned only in the 12 th Chapter of this Book , was subscribed by some few of their Bishops , and extorted from them by threats and rewards . Their manner of distributing the Communion is done by sopping the Bread into Wine , so that the Communicant receives both species together , which is different from the Form and Custom of the Latine , Greek and reformed Churches . They differ from the Greeks in that they administer Bread unleavened , made like a Wafer ; they differ from the Romans , in that they give both Species to the Laity , which the Priest doth by putting his Fingers into the Chalice , out of which he takes the Wafer soaked in the Wine , and delivers that unto the Communicant . And it is pleasant to observe , that he hath no sooner done so , but that some Boy or young Lad is presently at hand to lick his Fingers ; which he willingly grants him , in regard that they esteem it a kind of initiation or Pledge to them of receiving the Sacrament hereafter , when they come to years of understanding , as the rubbing of the Lips of the Infant with the consecrated Elements , is to Children at the time of their ad-admittance to Baptism . So that when I consider , and observe in what a plain manner our Saviour instituted this Sacrament , how easily understood , and how clearly practised , and how facil to be followed and brought into imitation ; for it is said , he took Bread and blessed it , and brake it , and gave it to his disciples , &c. in like manner he took the Cup , and gave thanks , and gave it to them , saying , drink you all of this . Notwithstanding which , we may see how far the Churches have deviated from this easie and plain rule . The Latines administer it with a Wafer , and deny the Cup to the Laity ; the Greeks give both Species in a Spoon together ; the Armenians soak the Bread in the Wine : Only God hath illuminated the Reformed Churches , and taught them how to follow the Examples of the first Institution ; and yet amongst them likewise there is some difference , and amongst the Sectaries yet greater ; whereby we may judge of the malice and subtlety of the grand Deceiver , who would render that salutiferous food unwholesome , and make this principal Instrument of Grace and Salvation , to become the most dangerous snare and ruine of Humane Souls . CHAP. IX . Of Penance and Excommunication . THEY use Confession in the Ear of a Priest , who is for the most part very rigorous in the Penance he imposes ; for if the Sin be enormous , and very foul , he is not contented with one bare Act of Penitential satisfaction ; but lays a penance to continue for several years ; at the end of which it is seldom that the Penitent escapes , or obtains absolution , without some pecuniary mulct , by way of peace-Offering , or Atonement for sin , and by which also the indignation of the Priest himself may be satisfied and appeased : and this penance once imposed , no man can remit , no not the Bishop , nor Patriarch himself . Some I have known who have been enjoyned a whole weeks fast , that is from Sonday night to Sonday Morning following , during which time they have taken nothing into their Mouths of Meat or drink , only on Wednesday night , they had license to drink one draught of Sherbet . Excommunication is made use of as frequently by them , as by the Greeks , by the abuse of which the Priests procure the most considerable part of their gains . Nor is any Ecclesiastical Rite ( as we have said before ) performed , nor a Benefice conferred without Money ; the Oppression , and Exaction under which they live , both of the Turks and Persian , being a plea , as they suppose , sufficiently forcible to excuse from the Crime of Simony . CHAP. X. Of their Marriages . MArriage is not only lawful for a Secular Priest , but is esteemed so necessary , that none can be a Priest unless he enter first into the state of Matrimony : I say a Secular Priest , because a Bishop , or a Monk , cannot marry , or rather that state is not inconsistent with the Office of a Bishop , as a Bishop , but as the Bishops are Monks , being always chosen out of the Monasteries of Religious men . In case the Wife of the Secular Priest dies , and he marries again , he is , ipso facto , degraded and suspended from his Sacerdotal Ministry . Lay persons are permitted to marry twice , but the third Marriage is abominable , and esteemed as scandalous and as great a Sin as Fornication . A Widow cannot marry with other than with a Widow , as one that hath not been married , must take one who is reputed a Virgin , in which they observe the same degrees of consanguinity as are agreeable to the Canons of the Western Churches . They usually chuse Monday Morning , at or before break a-day , for the time to be married ; they begin the Feast on Sonday Evening , and continue it three or four Days with much jollity , during which time the Bride is kept in her Chair and State , and almost the whole time waking , and the Bridegroom in like manner is obliged to keep his distance , and not permitted to consummate the Matrimonial Duty until Wednesday night , or Thursday morning ; when they expose the signs of Virginity , in the same manner as the Greeks , Turks , and Jews do , and all other Nations of the East . CHAP. XI . Their Opinion of Souls in the state of separation , and their Ceremonies used towards the dead . THEY believe that neither the Souls nor Bodies of any Saints or Prophets departed this life are in Heaven ; unless it be the Blessed Virgin , and Elias the Prophet . They believe that a person dying contrite , goes not immediately to Heaven , nor a Sinner unto Hell , but are intercepted in the way , and lodged together in the same place , which they call Gayank , which is the Eighth Heaven , where the Stars are , and have there no other joy or grief , but what proceeds from a good or a bad Conscience . Those which dye with the burden of minute sins , such as the sins of evil thoughts or words , go to the same place , and are freed from Punishment by the Alms and good works of the Faithful . They believe , that until after the day of resurrection , the souls of the Righteous shall not see the face of God , or enjoy the Beatifical Vision , but only be filled and replenished with certain beams of his glory and Divine illumination . Notwithstanding which opinion , That the Saints shall not enter into Heaven , until the day of judgment , yet by a certain imitation of the Greek and Latine Churches , they invoke them with prayers , reverence and adore their Pictures or Images , and burn Lamps to them , and Candles . The Saints which are commonly invoked by them , are all the Prophets and Apostles , likewise S. Silvester , S. Savorich , &c. As to the Ceremonies used towards their Dead , they observe several particulars . The Corps of their Bishops and Priests they anoint with confecrated Oyl before they are interred ; but the Bodies of the Laity are only washed after the manner of the Turks , and fashion of the Eastern parts of the World. When any dies under the Age of nine years , the Parents or Kindred employ some Priest for the space of eight days , to make Prayers for the Soul of the deceased , who during that time have their entertainment of Meat and Drink defrayed at the charge of such Parents , and on the ninth day a solemn Office is performed for the Soul of the Deceased . But those who are rich and Religious do yearly at their expence appoint one day for Commemoration of their departed Relations , and for performance of those Offices which are instituted and appointed for the same . Easter Monday is the day ordained by Custom for visiting the Sepulchres of their deceased Relations ; where , having lamented them a while with howlings and cryes after their manner , and the Women with most barbarous Screeches , they presently change the Scene , and , retiring under the shadow of some Tree , they eat , drink , and forget their sorrow , which their Wine soon chases away , and then they become as dissolute in their Mirth , as they were before undecent and extravagant in their Grief . This Custom we may suppose to have been derived from those ancient Solemnities which were at first kept at the Tombs where Martyrs had been buried , which usually were in the Caemeteria , or the Church-yards , distinct from the Church , and in the Eastern parts are commonly at some distance without the City . To these places the people annually resorted to celebrate the memory of Martyrs , with Prayers , Incense , Psalms , and Sermons , which by the multitude of Martyrs became afterwards so common , that the people began to think it their duty to perform this Office at the Graves of their Relations ; which time hath now made accustomary , and is a great part of the service and pastime of Easter Monday . CHAP. XII . Of the manner how some Friars of the Roman Church perswaded the Armenian Patriarch , and Bishops at Constantinople , to subscribe a Confession agreeable to the Tenents of the Roman Faith. THough the great Marshal Turenne ( as is credibly reported ) had alwayes inclinations towards the Roman Church , which for many years he concealed , for reasons best known to himself : Yet being desirous at length to be owned as a Member thereof , he suffered himself to be wrought upon by such arguments as were then suggested , amongst which none seemed more convincing or forcible to him , than that the Eastern Churches concurred with the Roman in all points wherein there was any difference between the Papists and the Protestants : to prove which , the Ambassadour Resident for his most Christian Majesty at Constantinople in the year 1674 , assembled the Armenian Patriarch , and some of his Bishops , from whom , without much difficulty , he procured a certain Confession very agreeable to the sense of the Roman Church . A Copy of this Confession I saw , and read , as it was delivered to me from the Martabet , or Armenian Bishop , wrote in the Armenian Language and Character , the which was faithfully Translated for me : which when I well considered , it appeared plainly to me , to be origiginally the invention , form , and contrivance of some Fryer of the Roman Church , rather than the thoughts , or Stile of an Armenian Author . For first , though I understand little of the Armenian Tongue , yet I have some reasons to perswade me , that there is nothing in the Idiom of that Language , which corresponds with the word Sacrament , agreeable to that definition , whereby we would understand the notion of Sacramentum . Secondly , the professed Armenian Doctrine holds , That there are no other Saints in Heaven , but the blessed Virgin , and Elias the Prophet ; and yet in this Confession , they seem to place as many in Heaven it self as the Church of Rome . Thirdly , in another place , one would believe that to avoid confusion they meant to set up the Pope for Head of the Universal Church , which when they come to explicate a little farther , they only condemn those who allow not the Government of the Church by Bishops , and those who believe that one Preacher is sufficient , and that one Priest can make another : But who this latter sort of people is , and where to be found , they would have done well to have declared , before they had taken so much pains to bestow the Anathema upon them . This Confession , which I here mention , was in part the Occasion and Ground of the Report , which in the year 1676 was spread at Constantinople , of a new reconciliation , which though it was some years after this Confession , yet that and the Conversion of an Armenian Bishop to the Church of Rome , was the cause of all the discourse ; but he being a person of no greater Revenue than of 200 Dollars yearly Rent , the mistake soon appeared ; it being probable that the acquisition of a poor ignorant person could have no great influence on the Church , and might have the same effect as if a Country Curate in England were brought over to the Roman Faith. This Confession is the Cause also , that upon every small accident of complyance a new reconciliation is presently divulged ; and so it happened in the year 1678. when at Rome for six Months together it was generally reported , That the Armenian Patriarch , with six and thirty Bishops , was on their way thither , to submit unto and to acknowledge the Apostolical See. Howsoever , I perswade my self , that were the particulars , wherein there is any Controversie between the Church of England and that of Rome , well stated according to the Capacity of the Armenians , it would not be difficult to procure another Confession , at least an Explication of their Doctrine , with little variety from that of the Church of England , so little Understanding have these People of Controversies ; the which perhaps would be the sense of most good Christians in the World , who laid aside all prepossessions to a Party or Tenent . Howsoever , I am sure it ought to be the Desire and Prayer of every good Christian , that God would be pleased to lessen and close the Differences in the Church of Christ , that we may have one God , one Faith , one Baptism , and one Head , the Lord Jesus . Amen . FINIS Histories , and other Curious Discourses , Printed for , and sold by John Starkey in Fleet-Street . 1. THE Voyages and Travels of the Duke of Holstein's Ambassadours into Muscovy , Tartary , and Persia , begun in the year 1633. and finished in the year 1639. containing a compleat History of those Countreys . Whereunto are added the Travels of Mand●lslo , from Persia into the East Indies , begun in 1638. and finished in 1640. The whole illustrated with divers accurate Maps and Figures . Written originally by Adam Ol●arius , Secretary to the Embassie . Englished by J. Davis . The second Edition . In Folio . Price bound 20s . 2. 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The first written by the Learned L●●● dus L●●●i●s ; the second by L●d●wick Cornaro , a Noble Gentleman of Venice ; the third by a famous Italian , Faithfully Englished . In Twelves . Price bound 1 s. 4 d. FINIS . Notes, typically marginal, from the original text Notes for div A58002-e30 Ex AEd. Lamb. 8. Feb. 1678 / 9. Notes for div A58002-e3050 Concordiae in Civitatibus Principes & Ordines inter se , & in commune omnes Civitates consulerent , adversus consentientes , nec Regem quenquam satis validum nec Tyrannumfore . T. Liv. li. 34. * In the Morea and parts of Greece . The Esteem which the Greeks have of the power of the Keys . The Greeks presume not to vary in their Doctrine or Practice . The Turks have some opinion of the sanctity of the Christian Religion . The pride of Pharisaical Professors . The advantage of the Latine Church above the Greek . Tmolus . Smyrna . * Besides 10 old Fountains which were dry , but again repaired . The Theatre . The original of Smyrna . Ephesus . The River Cayster . The Temple of Diana . S. John's Church . The Temple of Diana in its ruines . Tac. An. lib. 3. Acts 19. 27. The seven Sleepers . The Theatre . The Aquaeduct . Phygela . Tyria not Thyatira Lib. 37. Laodicea . The Meander . Dingizlee . Vespasian's Circus . Hierapolis . The Theatre . The pestilential Grota . Philadelphia . Sardis Selimus . The true Thyatira . * The Greeks call their Bishops by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cyprus . 1678. The Ceremony in creating the Patriarch of Constantinople . Contentions for the Office of Patriarch . The late differences in the Church . Copy of a Patent whereby the G. Signior makes Bishops . The other three Patriarchs . Revenue of the Patriarchs . And of Secular Priests . The Bishops of Rome and Constantinople compared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obedience due to the Orders of the Church . Cosma and Damianus . S. George . Canonizing Saints used by the Greeks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eucharist . The question of Transubstantiation , how determined in the Greek Church . Ep. 6.3 . Offertory to the dead . Offertory for the living The Consecration . The Administration . Distinction of Priests . The severe lives of Kaloires . The Reformed of this Order . The Description of the Mountain . The antiquity of the Monasteries on this Mountain . The manner of taxing the Monasteries . The Riches of the Monasteries . The ancient troubles amongst the Friers . 1430. In the time of the Council of Florence . Laura . Athanasius the Monk. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caracal Ibero . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Revenue of the Monasteries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devotion and Charity of the Greeks to these Monasteries . The number of Kaloires in this Mountain . Their indepen dency on the Patriarch . A Turkish Aga set over them . Kareis . The employment of the Kaloirs The learning of their Priests . Their Libraries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the holy Oyl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunications granted on every trivial occasion . The manner of receiving into the Church such as have denyed the faith . Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The ●imes appointed to commemorate the dead . The Opinion of the Greeks touching the state of Souls after death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek Church easie to grant divorces . The Islanders of a different humour . Greek Women making Kabin with Turks in the Morea and Romania . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 70● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 42. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A difference between the Latines and Greeks at Jerusalem . The disposition of the Greek Islanders . Xio . It proceeds from the Lentiscus , which in other parts of the world produces the like Gum.