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 the holy and great Lord's day or Festival of the Passover or the Passover of the Resurrection and sometimes 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 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 the new Sunday or 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 the Sunday of the Women who brought the Ointment and of Joseph the Just of Arimathea The third Sunday the Sunday of the man sick of the Palsy cured by our B. Saviour The fourth Sunday the Sunday of the Samaritan woman The fifth Sunday 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 Festival of our Saviour's Assumption or Ascension into the Heavens The sixth Sunday the Sunday 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 Sunday of the Holy Pentecost The day following the Festival of the most Holy and undivided Trinity The Sunday after Whitsunday 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 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 the Sunday of the Publican and Pharisee from the Gospell taken out of S. Luke chap. 18. Septuagesima 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 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 the rigid and solemn Fasts begin On this day they reade the History of the Expulsion of Adam out of Paradise which they ascribe to his Luxury and greedy wanton appetite
Quadragesima or 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 the Sunday of the precious and life-producing Cross as they speak or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to 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 Mid-lent Sunday The fifth Sunday in Lent The Saturday following the Saturday of S. Lazarus raised from the dead The sixth 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 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 the great and holy Preparation the Passover of the Crucifixion but most commonly the most holy Passion-day The 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 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 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
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. 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. Elias the Prophet XXVI S. Parasceve Virgin and Martyr had her Head struck off somewhat about the times of 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 the Greeks are very idle and fancifull even to a great height and degree of credulity and folly The institution of this solemnity 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 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 Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Treasure composed by Damascen of Thessalonica Venice 1618. Quarto which contains Moral discourâ—es intermixed with the Historical and indeed are in the nature of Sermons and a 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 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 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 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 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 He was led as a sheep to the slaughter afterward upon the left saying and as an innocent sheep before the shearer is dumb so He opened not his mouth then upon the upper part saying His judgment was taken away in his humiliation and upon the lower saying But who shall declare his generation After this he lifts up the Bread thus cut off saying For his life is taken from the earth and lays it in the Patin saying 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 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 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 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 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 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 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 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 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 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 Come let us adore and fall down before Christ save us thou Son of God c. and the other short Hymn which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 Remember me O Lord in thy Kingdome the Priests and Deacons interceding for themselves and the people in this form 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 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 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 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 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 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 Make this Bread the precious Body of thy Christ and then Make that which is in this Cup the precious Bloud of thy Christ laying both his hands upon them changing them by thy Holy Spirit and soon after that this Sacrament 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 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 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 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 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 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 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 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 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 Oyl used at that time Which very manner and form of words being used of the
equal right and share of her Husband's goods and possessions which upon a consummation of this Matrimonial contract are to become common to both Their Marriages are always performed publickly this being an express Law of their Church Let none presume to marry but before Witnesses If the Priest should transgress herein he is liable to Ecclesiasticall Censures provided in such like cases Be the persons of what quality or condition soever Crowns or Garlands made for the most part of Olive-branches stitcht over with white silk and interwoven with purple are a necessary and essential part of the Nuptial Solemnity hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes used for Marriage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify the same thing they being the Symbols not to say the complement of this mysticall Rite The Priest covering the head of the Bridegroom with one of these Garlands says The Servant of God such a one is crowned for that is marries the Servant of God such a one in the name of the Father and of the Son and of the Holy Ghost Then he crowns the head of the Bride with the other Garland repeating the same words with their due alterations and then putting their hands across he blesses them in this form thrice O Lord God crown them with glory and honour After the Epistle and Gospell and several Prayers are read the new-married couple drink out of the same Cup which the Priest had blest in sign and token of Love Agreement and Joy and as a pledge of their mutual Conversation and of their right to one another's estates and fortunes After two or three short Hymns the Priest takes the Garlands from off their heads and they saluting each other are dismist with his Blessing They are not over-favourable to second Marriges following the rigour of the ancient times But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or third Marriages they look upon them as forbidden by the Canons of the Church and arraign such persons as guilty of Incontinence and severely condemn the fourth as altogether unlawfull and sinfull making no allowances for temper or accidentall deaths This variety or change of Wives they most invidiously call by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Polygamy contrary to the primary signification of the word against which they so fiercely declaim as a thing hatefull to God to whose providence in taking away their first or second Wife by death they say every one should submit and curb his natural desires and inclinations and as unworthy of men governed by reason In this sense I find the word used by Photius who opposes it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passes this severe Censure upon the thing that it is very base and detestable and onely proper to impure and lustfull irrational creatures To make the Marriage-vow the more binding and solemn the Bridegroom and Bride receive the Holy Sacrament He must be always above fourteen years of age and she above thirteen and the consent of their Parents Guardians or Tutors is esteemed so necessary that without it is accounted unlawfull and no other then Fornication Among other impediments of Marriage they reckon spiritual Affinity that is such as arises at the Font as for instance he who is a Godfather to any one and his Son cannot lawfully marry either the Mother or the Daughter Such two as have had the same Godfather are incapable of marrying each the other and if they do they are accounted incestuous The practice of the Greeks does horribly contradict their establisht doctrine of the Indissolubility of the bond of Matrimony for Divorces are easily and frequently obtained and granted upon several light and frivolous accounts besides that of Adultery as if it were left wholly to the idle and extravagant fancy of every lustfull and discontented person who is weary of his Wife to retain her or divorce himself from her as he pleases This evil seems past all remedy there being no other way left at present to satisfy a people who are so prone to revenge where they have conceived a grudge or to make new love after a dislike of the former match then by this most unjust and horriblyabused indulgence It is the proper work of the Priest who has a power to make and consecrate the Holy Oyl to anoint dying persons with it all other persons whatsoever being excluded Which practice they found upon the example of the Apostles who were sent out by Christ and anointed with oyl many that were sick and healed them and upon the Advice or Order of S. James chap. 5. v. 14. Is any sick among you let him call for the Elders or Presbyters of the Church and let them pray over him anointing him with oyl in the name of the Lord. And from this Text they pretend to conclude most strongly that several are necessary in order to the right performing of this last office The Office requires that they be no less then seven and assigns to every one of them their particular employment at that time But this number is not rigidly exacted and three oftentimes serve They onely anoint the forehead ears and hands of sick persons Severall Prayers are used at the time of Unction and this particularly among the rest O Holy Father Physician of Soul and body who hast sent thy onely-begotten Son our Lord Jesus Christ to cure all diseases and to redeem from death heal thy Servant of his infirmity both of body and Soul and quicken him by the grace of thy Christ for the intercession of our Lady the Mother of God the ever-Virgin Mary c. and here they recite the names of several Saints for Thou O Christ our God art the Fountain of all healing and we give the glory of it to Thee and to the Father and to the Holy Spirit now and for ever After this they give the sick person the Holy Sacrament as the last Viaticum The Houses of the sick persons are also anointed with the same Oyl the figure of a Cross being made with it upon the walls and posts at which Ceremony the Priest sings the 91. Psalm He that dwelleth in the secret place of the Most high shall abide under the shadow of the Almighty c. This Oyl is not onely used upon persons lying in extremis for the people believing that there is great virtue in it to heal the Distempers of the Body in case of any Sickness or Indisposition that does not bring in danger of Death use it almost in the nature of a remedy or medicine and think themselves also by it better enabled to resist the Assaults and Temptations of the great Enemy of their Souls the Devil But of the Seven Mysteries of the Greek Church hitherto In the midst of the sad Pressures which daily afflict the poor Greeks and the continual Scoffs
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 167â— 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 Intâ—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 Meaâ—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 Comâ—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. Animadverâ—â—ons upon Sir R. 〈◊〉 Chroniâ—le and his Continuation wherein are many Errors discover'd and some Truths advanc'd by T. Blunt Esq 1â—72 A View of the Civil and Ecclesiastical Law by Sir Tho. Ridley Knight with the Notes of J. Gregory late of Chr. Ch. Oâ—on the 4th Edition Experiments Notes c. about the Origine of particular Qualities of Alkali and Acidum c. by the Hon. 〈…〉 Esq 1676. Notitia Hâ—â—â—â—ricorum 〈◊〉 or Animadversioâ—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 Innoâ—â—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-Prâ—â—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 1â—79 A Guide to the Holy City of Directions and 〈◊〉 to an Holy Life by Jâ— Reading B. D. Scripture vindicated from the Misapplicatâ—â—nâ— of Mr. St. Marshaâ—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. Gaytâ—n A short Introduction of Grammar generally to be used Compiled and seâ— 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 Daâ—i Grâ—â— redditâ— carmine Ad Grammaticem ordinariam supplementa 〈…〉 3. mulâ—is â—â—ctior à Guil. Phalerio Contemplationes Metapâ—â—sice 〈◊〉 Natura Rerâ—m rects Rationis lumine deductae Auth. G. Ritâ—châ— Bohemo Delphi Phoenicizantes per Edm. Dickinson M. D. Coll. Mert. Socio Artis Lâ—gicâ—â— Compendâ—â—â— Ã Roberto Sanderson 〈◊〉 Epis Lincoln Edit Nona 1680. Compendiâ—m 〈…〉 Exercitath Epistolica in Tho. Hobbii Philâ—sâ—ph 〈◊〉 Auth. Seth. Ward S T. D. Astronomia Geometrica Vâ—i Methoduâ— proponitur qua primariorum Planetarum Astronomia sive â—iliptica Circularis possit Geometrice absolivi Carmen Tograi Poetae Arabis 〈◊〉 una cum 〈◊〉 Latina Notis Praxin illius exhibentibus Opera Ed. Poâ—okii L. Heb. Arab. Professâ—ris Accessit 〈◊〉 de prosâ—dia Arabica per Sam. Clericum 1661. Juelli Apologia Ecclâ—siae Angl. Graec. Lâ—t 〈…〉 Lat. ex Otiâ— Opera H. Edmunson 166â— Aâ—â—â—tii Stratagemâ—â—um Satanae Aâ—aâ—i Phenomena 〈…〉 Scholiis Grae◠〈…〉 Scholiis Graeâ— 1672. 〈…〉 1679. Faâ—stiri Marâ—â—â—â—i Libâ—ll Precum de Trinitate contra Arian◠〈…〉 1678. Zosimi Historiae 〈◊〉 libâ—isex Gr. Lat. 〈…〉 Richardson de 〈…〉 1678. Ashwell de 〈…〉 Ethica sive 〈…〉 S. T. D. 〈…〉 1680. Sharrock de Officiis 〈◊〉 de Moribus De Incontinentia Analâ—sis Libri Aristoâ—elis de Sâ—phistic Elenchis Opera 〈…〉 1664. HOMERUS EBPAIZOâ—N sive 〈…〉 Sacris quoad Normam Loquendi Subnect HESSIODUS 〈…〉 Aâ—th Zach. Eogan è C. C. C. Oxon. Puâ—riles Consabulatiunculae Graeco-Latinae Ad calcem adjectius est Iâ—dâ—â— Graecus Latinus in quibus omnia fere Gr. Lat. 〈…〉 Occurrunt compreâ—enduntur Authore W. Jackson Diaconi Epitome 〈…〉 Gr. Lat. Scheibleri Compend 〈…〉 167â— Alcinous de Doctr. Platon Gr. 〈◊〉 1667. Nemesius de Natura Hominis Gr. Lat. 1671. Antiquitates 〈…〉 è 〈…〉 BONO JUVENTUTIS Opera 〈…〉 correctior 1674. Epistolae Quatuor quarumduae 〈…〉 Tâ—rcarum agunâ— Duae Septem Asiae 〈…〉 continent Auth. Tho. Smith Coll. D. 〈…〉 1674. Bleau de Glâ—â—â—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 pâ—â—parations for and Consolations against Death with the 〈…〉 Cordial by Edw. Hide D. D. A Vindâ—câ—â—on of Truth against Erroâ— 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 Prâ—ached at Reading and Abbingdon on Cant. 7. 4. Ps 82. 1. with two other Sermons Prâ—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 Lâ—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. Dâ—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