Purchas his pilgrimes. part 1 In fiue bookes. The first, contayning the voyages and peregrinations made by ancient kings, patriarkes, apostles, philosophers, and others, to and thorow the remoter parts of the knowne world: enquiries also of languages and religions, especially of the moderne diuersified professions of Christianitie. The second, a description of all the circum-nauigations of the globe. The third, nauigations and voyages of English-men, alongst the coasts of Africa ... The fourth, English voyages beyond the East Indies, to the ilands of Iapan, China, Cauchinchina, the Philippinæ with others ... The fifth, nauigations, voyages, traffiques, discoueries, of the English nation in the easterne parts of the world ... The first part.

CHAP. XIIII. Relations of diuers Trauellers, touching the diuersities of Christian Rites and Tenents in diuers parts of the World.

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§. I. TECLA MARIA an Abassine, his answeres to questions touching the Religion of the Abassines and Cophti.

YOu haue read in Aluares, Bermudez, and the Iesuites Relations,* 1.1 large Relations of the Abassine Faith, and of the Portugalls remaining in Habassia, as also of three Patriarchs sent thither from the Pope, but refused by the Abassine. [ 20] These Portugalls dwelling there sent one Tecla Maria,* 1.2 an Abassine Priest in their behalfe to Rome, who before the Cardinalls made answere as follow∣eth Iuly 1. 1594.

The Reuerend Brother Tecla Maria, sonne of Tecla Nebiat, of the Citie Henza Mariam, of the Prouince of Xe••a, of the Kingdome of Ethiopia Priest and Monke, of the Order of Saint An∣tonie, and of the Monastery Libanus of the same Prouince, aged fortie fiue yeeres, at the command of the most Illustrious, and most Reuerend Lord Cardinall of Saint Seuerine Protector of the E∣thiopian Nation, to certaine interrogatories made in the Arabike to him, thus answered.

Being asked what the Ethiopians beleeue of God and the holy Trinitie, he answered;* 1.3 Wee be∣leeue in one God and three persons, the Father, Sonne, and Holy Ghost. The Father is vnbegot∣ten, [ 30] the Sonne begotten onely of the Father, the Holy Ghost proceeding from the Father and the Sonne. Being asked, whether the Holy Ghost proceeds from the Father and the Sonne, as from two beginnings, and two spirations, or as from one beginning and one spiration, he answe∣red, As from one beginning, and one onely spiration. Being asked of the Incarnation, hee answe∣red, That the Person of the Sonne, the Word of God the Father was incarnate by the Holy Ghost of the Virgin Mary.

Being asked how many Natures, Wills,* 1.4 and Operations the Ethiopians professe to be in Christ our Lord, he answered, That the Ethiopians beleeue after the vnion one Nature, one Wil, & one O∣peration, yet without mixtion and without confusion: in which opinion he confesseth, that the Ethiopians and Cophti▪ and other Easte••ne Nations erre from the truth. Being asked whether they [ 40] hold one Nature in Christ resulting from two, hee answered, The Ethiopians say not so, but simply professe one Nature without mixtion and without confusion, and affirme that to bee Diuine.

Being questioned of Images, he answered,* 1.5 That amongst the Ethiopians they are onely pain∣ted and not carued or grauen, which the Ethiopians haue in great veneration, in respect of repre∣sentation and relation, and incense them. Being asked of the Canonicall Bookes of both Testa∣ments, hee answered,* 1.6 That both the Testaments are diuided amongst them into eightie one Bookes, all which are had in Egypt, but without booke he could not remenber their names.

Being asked how many Generall Councells they hold, he said, That they hold onely three,* 1.7 the Nicene, Constantinopolitan, and Ephesine, which he had read, but could not now recite. Touching [ 50] the Chalcedon Councel, he said, They condemned it, because it determined two Natures in Christ, and condemned Dioscorus the Patriarke of Alexandria. How many vniuersall Councells were held after, he answered, He knew not.

He acknowledged seuen Sacraments * 1.8 instituted by Christ, Baptisme, Confirmation,* 1.9 the Eucha∣rist, Penance, Vnction, Order, and Matrimony. Being asked in what formall words the Ethiopians baptised, he answered, That after many prayers they say, I baptise thee in the name of the Father, and of the Sonne, and of the Holy Ghost: The matter, hee said, was naturall water; the Minister, a Priest, or in his absence a Deacon, besides whom hee neuer saw any to baptise: their Males after fortie dayes, and Females after eightie dayes, except in danger of death, and then they baptise presently. Being asked, whether the Ethiopians circumcise their children ••hee answered, That [ 60] from ancientest time to this day in all Ethiopia, they circumcise their children in their owne hou∣ses without any Ceremony, but for a certaine ancient Custome, cutting away the Prep••••e from the Males, the Nympha from the Females: being asked, whether they beleeue Circumcision ne∣cessary to saluation, he answered, They know that it is now ceased,* 1.10 and that it is no longer neces∣sary.

Being asked, why the Ethiopians are said to be baptised with fire, and to signe in the fore∣head: hee answered, That there is none in Ethiopia which is baptised with fire, but in some Pro∣uinces onely they marke themselues with a razor in the forehead, either for the health of their eyes and sight;* 1.11 or, as some say, by the command of a certaine King of Ethiopia, to differ from the Mahumetans. Being asked why they baptise themselues euery yeere, he answered, That the E∣thiopians euery yeere for the solemnitie of the Epiphanie goe forth to a Riuer, and there many prayers are said by the Priests, and all are washed in the Riuer; and many stay there all night with great festiuitie for deuotion of the Baptisme of our Lord Iesus Christ; but no man bapti∣seth himselfe as they say.

* 1.12Being demanded of Confirmation, the Matter, the Forme, the Minister, he answered, Confirma∣tion [ 10] with vs is conferred by a Priest, together with Baptisme, and the Infant is anointed with Chrisme in the forehead, in the name of the Father, Sonne and Holy Ghost: asked of the effect thereof, he said he knew not, but hee beleeueth that it is giuen, that a Christian may be confirmed in the faith. Being asked, whether Chrisme bee made amongst them euery yeere, hee answered; Chrisme is sent them from the Patriarch of Alexandria, by whom alone it is made and not by the Bishop, and is sent euery seuenth yeere and seldomer, with the Pilgrimes which returne from the pilgrimage of the Holy Land, and the old Chrisme is preserued in all Churches. Being asked whereof it was made, hee said, Of Balsam and Oyle, and of many Flowers and odorife∣rous things.

Being interrogated of the Sacrament of the Eucharist, and the matter thereof, hee answered, That the Matter is Bread of Bread-corne, and Wine of the Grape; but in many Prouinces of E∣thiopia, [ 20] in Wine pressed out of Raisins washed with water, and steeped in the same water the space of certaine houres. Being asked what are the words, whereby the Bread is transubstantiated into the Body, and the Wine into the Bloud, he answered, They are those words when the Priest saith, And he tooke Bread in his hands, and lifting vp his eyes to Heauen vnto God his Father, he bles∣sed, saying, Take yee and eate yee, this is my Body. And likewise taking the Chalice, he blessed and sancti∣fied saying, Take yee and drinke ye••. This is the Chalice of my Blood, which shall be shed for you for the remission of sinnes. The Minister, he said, is the Priest onely, and the effect remission of sinnes. Being asked whether all the Ethiopians are communicated in both kindes? he answered, That all the E∣thiopians, both Clerkes and Laymen are communicated vnder both kinds: the Priest ministers the [ 30] body, and the Deacon the bloud in a spoone. Being asked whether Infants are communicated, he•• answered, That Infants on the day of their baptisme are communicated in this manner: The Priest puts his fore-finger in the Chalice, and being dipped in the bloud, he puts it in the Infants mouth. And after baptisme, till they be ten yeeres old, the Priests little finger is put in the childs mouth without the bloud, for deuotiōs sake. Being asked, whether they celebrate in bread leauened or vn∣leauened, and what they thinke of him, which celebrates in vnleauened, he answered, The Ethio∣pians celebrate in leauened bread, & they which celebrate in vnleauened make the Sacrament also. And we thorow all Ethiopia, on Mandie Thursday euerie yeere, in the Supper of the Lord, in me∣moriall hereof celebrate in vnleauened.

Being asked what the Ethiopians thinke of Purgatory, hee answered, The Ethiopians beleeue [ 40] that the soules after death are detained in a certaine place, called in the Ethiopian tongue Mecan aaraft, that is, the Place of lightning, in which the soules of the penitent are kept, which haue departed out of the world, not hauing finished the satisfaction of their sinnes. Being asked whether the soules of the good presently after death enioy happinesse, and those of euill men hee punished in Hell, Hee answered, There are some in Ethiopia, which thinke that the soules of the good rest in Paradise terrestriall in which Adam was created, vntill the Day of Iudgement. There are others which beleeue that the soules of the iust, presently after death enioy their Creator in Paradise.

* 1.13Also being asked what sinnes, and how many are mortall, he answered, Those are mortall sinnes which are done against the Lords commandements, which are so many that I cannot number. Be∣ing [ 50] asked whether the sinnes of the Will, which passe not into outward act, bee mortall, Hee an∣swered, they are mortall, when a man hath giuen consent to the desire and concupiscence.

Being asked whether any man can be saued without the faith of Iesus Christ, the Mediator of God and men;* 1.14 he answered, None can be saued. Being asked of them which are now in the law of nature, to whom no knowledge of the Gospell hath comne; he answered, I beleeue that God also hath prouided for them, that by some meanes they may be saued, when they shall haue kept the precepts of Nature.* 1.15 Being asked what the Ethiopians thinke of Indulgences, hee answe∣red, I beleeue they are acceptable amongst all, and they call them Benedictions, but I desire to vnderstand the vse of them.* 1.16 Being asked of Inuocation of Saints, hee answered, that the In∣uocation of Saints is very well approued amongst the Ethiopians, and all doe professe their inter∣cession [ 60] with God.

* 1.17Being asked of Simony, and of those which by fauour or compact are ordained Priests, Bishops, or Patriarch; he answered, that it is forbidden by the holy Canons.

Being asked what difference there is betwixt the Ethiopians and the Cophti, in matters of faith;

he answered, that there is no difference betwixt them, and they agree in all things; for they are vnder the obedience of the same Patriarch. But in some things I haue seene them to differ; namely, the Ethiopians contract not in degrees prohibited; But the Cophti contract in the second, and the degrees after it euery where with license, and without the license of their Bishop and Pa∣triarch. Also the Copht•• in the Country and Villages keepe no Lords daies▪ nor holy daies,* 1.18 but onely in Cities, which the Ethiopians doe euery where. Also the Ethiopians keepe the Sabbath (or Saturday holy) which the Cophti doe not. Also the Ethiopians euery where thorow all Ethio∣pia circumcise their Sonnes and Daughters; but some Cophti, onely at Cairo within these few yeeres circumcise not. Also in the ceremonies of the Masse the Cophti differ much from the E∣thiopians; [ 10] For the Priests of the Cophti celebrate without the Vestments called Planetae, and the Deacons without the Dalmatik Vestments▪ & with their head couered with a wollen Tobalea, and neuer eleuate the Lords body and the Chalice in their Masses; which ceremonies are not amongst the Ethiopi••ns, Being demanded if he knew in what things the Ethiopians and Cophti differ from the faith of the holy Catholike Roman Church; hee answered, they differ principally in these things. They inuocate Dioscorus of Alexandria, and Iames the first his Disciple, and Seuerus Antiochenus in the Churches with the holy Fathers. They receiue not the Chalcedon Councell, and Saint Leo Pope. They professe in Christ our Lord one onely Nature, will, and operation. They recite the thrice holy Hymne with addition of those words, which was crucified for vs; yet with this exposition that the three sanctifications be applied to the most holy Trinitie, & those words,* 1.19 [ 20] which was crucified for vs, onely to our Lord Christ. The Cophti and Ethiopians vse circumcision, and these also obserue the Sabbath.

Being asked when, where, of whom and what orders he had taken: hee answered, when I was fifteene yeeres old,* 1.20 in the Church of Saint Mary in the Monasterie of Denob of the Prouince Xeua in Ethiopia, I was entered in orders by Ioseph a C••phtite, Archbishop of Ethiopia,* 1.21 in this man∣ner: The Archbishop before the celebration of Mas••e shaued my head in fiue places, in forme of a crosse, and annointed me with Chrisme in the forehead, reciting praiers in the Egyptian tongue, and breathed in my face; and the same houre, in time of the celebration, made me an Ostiarie, and Lector or Psalmist, and Acolyte, and Nefcadeacon or Subdeacon, and Deacon of the Gospell, and gaue me the holy Communion: and a long time after, when I was thirty yeeres old, in the Ci∣tie [ 30] Bed in Dembia of Ethiopia, in the Church of Saint George, I was ordered Priest by Archbishop Marke, the successour of the said Ioseph.* 1.22 Being asked whether hee heard the Archbishop vtter in colla••ing orders, the formall words of each order; he answered, The Archbishop vttered them, but I heard not, nor vnderstood, because he celebrated in the Egyptian tongue, whereof I was vt∣terly ignorant. Being asked whether any materiall was deliuered by the Archbishop in collati∣on of each order, and whether he touched the same with his hands; namely, whether in making him Ostiary the Keyes of the Church, and opened the doore, and sounded the Bell; in the Le∣ctorship, the Booke of Lessons, or touched the Psalmist, in exorcistship the booke of exorcisme or Missall; in Acolythship the Candlesticke, with the candle put out and an emptie pot; in Sub∣deaconship, the empty Chalice with an empty patene ouer it, and pots with wine and water, and [ 40] the basen with a towell, and the Booke of the Epistles, and whether the Amice was by the Archbishop put on his head, and the maniple on his left arme, and whether hee was vested with the Tunicle: and in his Deaconship, whether he touched the Booke of the Gospels, and the stole was put on his shoulder, and he vested with the Dalmatike: and in being orderest Priest whether he touched the Chalice with wine and water, and the patene with the ••oste, and whether the Archbishop and Priests imposed hands on his head, and whether the stole was applied to his breast in manner of a crosse, and whether he put on the ca••ule without the planet, and had his hands touched with the Oyle of the Catechumeni: He answered, I certainly know, that I in all the said orders had no materiall or instrument deliuered me by the Archbishop in collation of the Orders, nor did I touch any such, nor was I vested with any vestiment peculiar to any order, nor [ 50] did the Archbishop impose hands on me, nor were my hands annointed with holy Oyle. He said also, our Archbishop in Ethiopia giueth orders to 2000. and more at one time, and to each giues sixe orders together, without examination before, and without enquirie, examination, choise, approbation, writing, or register, and in regard of the multitude, cannot giue to each and euery of them any materiall to be touched: and in the same manner it is obserued in all ordinations by our Archbishops successiuely; although it be otherwise obserued in Egypt, where so great a multi∣tude is not ordered at once together, and some competent matter is deliuered to be touched of the ordained. Be••ng asked whether he knew the said Ioseph and Marke, Bishops aforesaid, to haue beene Schismatickes, and without the communion of the holy Roman Church: he answered, that hee knew not so much. Yea, he rather certainly beleeued at that time, that they were Catholikes, [ 60] as also all the Ethiopians and Cophti, and that they obeyed the Apostolike See in all things, and held communion with the holy Roman Church; and beleeued that all Christians did agree in matters of Faith; but he learned the th••••gs before said, when afterwards hee was at Ierusalem and in Egypt.

§. II. Relations of the Iacobites and Armenians, written by LEONARD Bishop of Sidon, Pope GREGORIE the 13. his Nuncio to the Easterne parts.

THe Iacobite Nation is dispersed thorow the Cities, Lands, and Townes of Syria, Mesopo∣tamia and Babylonia,* 1.23 obtaining the number of 50000. houses, most of them poore, and liuing on daily labour. In Aleppo and Caramit are many rich families which liue on Mer∣chandise. [ 10] Their Patriarchall Church is in Mesopotamia without the Citie of Morad••m, in the Monastery Zafram; but the Patriarch resideth for his greater commoditie and quiet in the Citie Caramit. This Nation is subiect to the Patriarch Dauid, but is gouerned of the Bishop Thomas, Vi∣car G••nerall and brother to the said Patriarch. Vnder whose obedience liue at this time Iohn the Metropolitan of Ierusalem, by the Iacobites stiled the fifth Patriarch: Michael Archbishop of Damasco.* 1.24 Iames Archbishop of Edessa called Orfa, or Raha. Mi••as Archbishop of Saur, Effrem Archbishop in the same Prouince, Iames Archbishop of Bisuaria, Abraham Bishop of Aata••ra. Melchez Bishop of Saint Melchi in Tur, Iesu Bishop of the Monasterie Deiriloemor, Abelmedich in the Prouince of Tur, Elias Bishop in Salach, Elias Bishop of the Monasterie Saint Crosse in Zaz, Gazel Bishop in Tarach. Dauid Bishop in Maaden, Pilat Metropolitan in Musal and the East Gazel Archbishop of Miaferichin, the Archbishop of the Monasterie of Mar Abihai, Ananias Bi∣shop [ 20] of Saint Bertonias, Iohn Bishop of Hartbert, Isaac Archbishop of Cyprus, Simeon Archbishop of Caramit, Habib. There are many Monasteries of the same Nation, Churches, Religions, and Dea∣cons,* 1.25 and Clergie men innumerable, which I could not visit, being reiected by the said Vicar Ge∣nerall Thomas: Yet I visited the Temple of the Iacobites in Tripoli, A••••aui••, Damasco, Neph, Ie∣rusalem, Aleppo, Orfa, Orbis, Mar Abihai, Gargar, amongst the Churches of which parts I found those of Ierusalem and Aleppo well furnished, but the rest without Images and ill gouerned. For the Sacrament was kept in wodden pyxes without light or lampe; and the baptismall Funts wan∣ted water,* 1.26 for at euery baptisme they blesse the Funts anew: the ornaments of the Altars also were most vile, and the office of the Masse was performed verie basely and carelesly. Of the holy Oyles, onely Chrisme was kept in Churches: this is called Miron and is blessed of the Patriarch euery [ 30] seuenth yeere with many flowers and odoriferous things. They haue not the Oile of the Catachu∣meni, and for the Oile of extreame vnction, the Priest blesseth it in lights set on foure parts in manner of a crosse, and therewith anoints the sicke, after many Gospels and Praiers recited. The Sacrament of Confession is rarely frequented, and many communicate without auricular confes∣sion. The Patriarch professed that they held the same in substance with the Roman Church, but the Greekes and Latines could not attemper such words and tearmes as the Iacobites in those things had done.

* 1.27Of the Armenians the said Bishop of Sidon testifieth, that they are subiect to two principall Patriarkes, one of Armenia the Greater, the other of Armenia the lesse. The former resideth in the Monastery and Church of Ecmeazin, neere the Citie Eruan in Persia: the other in the Citie [ 40] Cis of Cilicia, now called Caramania. Other Patriarkes are sometimes by the fauour of the Turks created amongst them, and are exacters of Tributes which the Armenian Families are bound to pay the Turkes. Others also are elected Coadiutors of the same Patriarkes with consent of the Bishops and people. Further there are others, Primates or rather Patriarkes of the same Nation in the remotest parts of Persia & in Constantinople, which although legally they are subiect to the Patriarke of Armenia maior,* 1.28 yet sometimes doe not acknowledge him. The Families subiect to the Patriarke of the Greater Armenia exceed the number of 150000. besides very many Mona∣steries,* 1.29 Bishops, Religious persons and Deacons. Their Preachers are called Mortabiti, and are obeied by the people, as the Patriarke himselfe. In the Prouince Neuuam, in Persia also, in two Cities there liue Catholike Armenians subiect to an Archbishop of the Dominican Order, and [ 50] other Friers of that profession,* 1.30 which obserue the Latine Rites, and liue vnder the obedience of the Roman Sea.

The Patriarke of Armenia Minor hath vnder his Iurisdiction foure and twentie Prelates, Archbishops and Bishops,* 1.31 and the Election of the Patriarke belongs to 12. Bishops neerer the Patriarchall Church. Yet sometimes the Armenian people by fauour and command of the Tur∣kish Officers create their Patriarks, and after obtaine the consent of the Bishops and Archbishops, and by the fauour of the principall people, a Coadiutor with future succession is deputed to him, who of a Master and Preacher, after the death of the said predecessor, is receiued and confirmed by the people for Patriarke. To this Patriarke are subiect about 20000. Families; and they liue in the Villages, Castles and Cities of Cilicia and Syria: there are twentie Monasteries each con∣tayning [ 60] 100. Religious, 300. Priests, Deacons and Cl••••kes many, which liue of Almes, and of their owne industry.

§. III. Of SIMON SVLAKA a Papall Easterne Patriarke amongst the Chal∣daeans: and of diuers others thither sent. Of A••DESV, AATALLA, DONHA his Successours.

AMongst the Asian Nestorians,* 1.32 there haue beene some Roman Catholikes which haue ex∣hibited obedience to the Pope. Some of those which professed Simon Sulaka, a Monke [ 10] of Saint Basils Order to be their Superiour, calling themselues Chaldaeans and Assy∣rians, acknowledged Pope Iulius the Third, and reiected the name of Nestorians. Su∣laka was by the Pope confirmed Patriarke of that Nation with the Title of Mozal, which Church his aduersary possessed. He returned to Caramit, and there ordained certaine Archbi∣shops and Bishops, and reiected the Nestorian Inuocation, which at that time was vsually made by the Deacon in the Church. He sought to spread the Roman faith, but by the policy of the Antipatriarke Dry he was taken and slaine by the Turkes. The confession of faith by the same Sulaka made at Rome is extant in Bibliotheca Patrum.

The Bishop Ariensis a Dominican was sent by the Pope to visit and confirme this Church, who hauing reformed some things, was driuen with some Assyrians to flee to Ormus and Goa, where [ 20] hee dyed.

His companion Frier Anthonie, with the Archbishop Ermetes Elias Disciple of Sulaka, visited many Christians in Cochin and India of Saint Thomas, and after his returne was made a Bishop by the Pope. To Sulaka succeeded Abdesu of the same order of Saint Basil, which was at the Councel of Trent vnder Pope Pius the Fourth, & from him carried with him the Title of Mazal, and returning to Caramit ••nd Seert, ordained many Priests, Bishops and Archbishops,* 1.33 and many Cities of the Chaldees yeelded him obedience, but soone after hee died in the Monastery of the City Seert: and Aatalla a brother of the same Order succeeded, and after him Donha Simon the Archbishop of Gelu and Salamas renounced the Antipatriarke, and was elected Patriarke by the Prelates of that Nation, and confirmed by Gregorie the Thirteenth, to whom he sent Arch∣bishop [ 30] Ermes Elias in his name to exhibit obedience. Who returned with his Patriarchall Pall from Rome 1582, But hitherto they haue nothing of Mozal but the Title,* 1.34 the other Patriarke possessing the See, and they are glad to seeke a place of residence where they can, as at Caramit, and this last at Zeinalbach. The richest and mightiest of that Nation are at Mozal and Gesire, and acknowledge the other Patriarke, lately called Elias, resident in the Patriarchall Monastery of Saint Ermes neere Mozal. He hath vnder him two and twentie Bishops▪ aboue sixe hundred Territories, of which two and twentie are flourishing Cities, each contayning fiue hundred Ne∣storian Families, and in Masul 1000. each hauing about fortie persons: the other Territories haue two or three hundred Nestorian Families. They haue thirtie Monasteries of Saint Antho∣nies Order in which fifteene or twentie Monkes liue: and in that of the Patriarke seuentie. [ 40] The Patriarke and Bishops must bee Monkes They extend to Baldach and the East Indies.

§. IIII. Of the Cophti, their Synod at Cairo, the Iesuites being the Popes Agents, and of STEPHEN COLINZAS message to the Georgians, and two Iesuites sent to the Maronites.

POpe Gregorie the Thirteenth sent diuers messages to the Cophti, whereby a Synod was [ 50] procured at Cairo,* 1.35 in December 1582. which had three Sessions to reconcile them to the Roman Church. At the first were present Bishops and principall men. At the third, the same men, with the Iesuites, especially Iohn Baptista Romanus.* 1.36 In the first were o∣pened the causes of their decession in the Conuenticle of Ephesus assembled by Dioscorus, where∣by Eutyches his Heresie which denied two natures in Christ was begun, condemned after in the Chalcedon Councell. They desired to search their Writings which were few and eaten wi••h Age. And in the second Session was much alteration, and the matter put off to the third. In that third the Law of Circumcision was abrogated first; and after that Anathema was denounced a∣gainst such as should spoile Christ of either. Yet for all this the Vicar of the Patriarke then being, [ 60] resisted the subscribing, and a quarrell was picked by the Turkes against the Popes Agents, as i•• they sought to subiect the East, to the Pope, or the King of Spaine. They were therefore cast into Prison, and their redemption cost 5000. Crownes.

At Cairo is a Librarie in which are kept many Bookes of the ancient Doctors in Arabike, as of Saint Ierome, Gregorie Nazianzene, Saint Basil, &c. and the men haue good wits, and some there∣by

prooue learned. In the time of Pope Clement the Eighth, Marke the Patriarke sent a Sub∣mission to the Pope, as was pretended; but it prooued to be the Imposture of one Barton.

Paul the Third also sent to the Georgians, Anno 1545. Stephen Colynza elect of Neuuan in Armenit,* 1.37 his Nuncio to the Kings of Georgia and Armenia. The Georgian King writ backe to the Pope, his Letter beginning. Miseratione Dei Symeon Rex Cardely totius Iberiae & Orientis. Excelse & splendissime, & sanctissime, & beatissime Domine noster, Pater noster & Papa, Pastor Pa∣storum, Princeps Principum, & decime tertie Apostolorum, Pater noster & Papa Magnae Romae, aurea tuba, organum Dei inflatum, Petre index & clauicularie Regni coelestis, Paule Doctor gentium, qui ascendit vs{que} ad tertium coelum, &c. Hee proceedeth in swelling Titles of vanitie ascribed to the Pope, and saith so much that all his zeale and profession was spent, as it seemeth, in that Epistle; [ 10] for little effect hath since appeared.

Pope Clement the Eighth sent two Iesuites with a Bishop to the Maronites in Mount Libanus, Hierom Dandin a Diuine being principall. The cause of sending was, that it might by the eyes be discerned,* 1.38 whether the costs bestowed at Rome on the Seminary of Maronites were well be∣stowed. The Pope sent the Patriarch a whole Vestiment of Silke wrought with Gold for a Pa∣triarchall Mosse, and many Chi••ts of Bookes in the Chaldaean Tongue printed in the Citie, con∣tayning the Lyturgies of Saint Iames, Saint Peter, and Saint Sixtus, they hauing no Bookes but written, and those torne or erroneous: with Seruice-bookes to God and the Blessed Virgin. For they vse the Chaldee Tongue as wee doe the Latine. Out of the Seminary was sent one to bee a Coadiutor to the Patriarch and made Bishop, and another Coadiutor to him in his Bishopricke. Their common Language is Arabike. The Pope sent also siluer Chalices, and Iron Instruments [ 20] to make the Hosts and sacred Vests for other Priests by the said Dandin. He staid two monethes with his companion a Priest, in the Monasterie of the Patriarke, in which time the old Patriarke died, and the other was substituted by a Synod according to the custome. The Patriarkes per∣formed all kind Offices to the Iesuites, as did also the Monkes which liue sparingly, eating little but Rice, Herbs and Broth. The Priests liue single, but are addicted to no Studies of Learning, and spend the rest of their time in tilling the ground,* 1.39 or stirring vp others thereto, that they may haue to liue on, and to pay their Tributes. Their women are very modest and chast, neither haue they any mercenary Harlots. They haue a place at the entrance of the Church by themselues and when Seruice is done they depart first, no man stirring till hey be all gone. Dandin altered, diuers things amongst them,* 1.40 as to reserue some cases to the Bishop or Patriark••, not to constraine [ 30] Priests to marrie before they tooke Orders, that some of the Seruiarians should be appointed on some Holy dayes to preach, and write cases for others to learne, where as before they had no Sermons, but sometimes a Homily; to vse no other Missals then such as had beene sent from Rome; that other Bookes should bee examined; not (as before) to admit Children to the Eu∣charist,* 1.41 &c.

He which will read more of these Maronites, may read out of themselues and others in this Worke, as also touching them and all other Christians in the East in Master Brerewoods Enquirie hereto annexed: also Thomas à Iesu our Author is farre more ample in these things, then agreeth with our scope. I thought good yet to adde out of a Manuscript aboue a doozen yeeres since com∣municated to me by the Right Reuerend Father in God Docter Vsher, Lord Bishop of Me••th, [ 40] copied out of a Iesuites written Catalogue of Heresies, these Errours as they are there recited by the Iesuite, and gathered out of the Maronites Bookes

Errores ex libris Maronitarum excerpti 1580. sunt autem huiusmodi.

• 1 CHristus caput est diuinitatis.
• 2 In Christo vna tantum est natura.
• 3 In Christo vna tantū est operatio, vna voluntas.
• 4 Natura inuisibil•••• in Christo est passa.
• 5 Trinitas est passa.
• 6 Trisagium recitandum est cum illa additione, Qui crucifixus est pro nobis.
• 7 Christus non est mortuus vt alij homines.
• 8 Christus descendens ad inferos omnes filios Adae liberauit.
• 9 Christus post resurrectionem vnam habet na∣turam.
• 10 Anima sanctorum patrum deductae sunt à Christo ad Paradisum terrestrem: animae vero eorum qui nunc moriuntur, aut illuc trā∣sount, aut in proprijs corporibus detinentur, vel circa sepulchrum, vel descendunt ad locum te∣nebrosum, [ 50] pro meritorum vel demeritorum di∣uersitate.
• 11 In die iudicij noua corpora animabus crea∣buntur.
• 12 Spiritus sanctus à patre procedit.
• 13 Baptismus non debet ministrari nisi à Sacer∣dote.
• 14 Apostata, vt haeretici, sunt rebaptizandi.
• 15 Energumeni non sunt baptisandi, nisi mortis articulo. [ 60]
• 16 Masculus in baptismo non debet suscipere foe∣minam, nec è contra.
• 17 Baptismus non debet dari in quadragessima.
• ...

• 18 Parvulus baptizatus non debet tangi à matre quae patitur fluxum sanguinis ne eum polluat.
• 19 Mater non potest lactare suum infantem ratione chrysmatis cum est baptizatu••.
• 20 Angelus custos tribuitur in baptismo homini.
• 21 Chrysma debet consici ex varijs rebus, & coqui ig∣ne ex 5••••. libis facto.
• 22 Forma confirmationis haec est. Vngo te hoc chrys∣mate in vitam aeternam, vt sis haeres regui coele∣stis in nomine P. F. & S.S.
• [ 10] 23 Sanguis Christi potest consecrari ex aqua, ex v∣uis siccis expressa.
• 24 Summus Episcopus potest consecrare sanguin••m sine corpore.
• 25 Forma consecrationis hac est. Benedixit & dinisit vnicui{que} discipulorum partem, & fecit vt essent, corpus Dominicum, quod datur in vitam mundi in remissionem peccatorum. Item benedixit & sanctificauit, & diuisit aequaliter ad bibendum illum Apostolis suis electis, & fecit possidere il∣lum [ 20] sanguinem viz. ••ovam Testamentum Disci∣pulos suos.
• 26 Sub speciebus panis & vini est corpus & sanguis sed non anima Christi.
• 27 Eucharistia consecranda feria quinta in Caena Domini, debet consecrari per totum annum.
• 28 Sacerdos qui nunquam celebrat, non peccat.
• 29 Licet sacrum facere super librum Euangelij.
• 30 Qui non est dispositus ad communicandum, non de∣bet sacro interesse.
• [ 30] 31 Dignius 〈◊〉〈◊〉 Eucharistiam infa••s quam adul∣tus.
• 32 Infantes Christi sanginem sumere debent.
• 33 Impedit comunio••em digitum ari insuisse, aut os ab∣luisse.
• 34 Absoluere poenitentes est super eius caput recita∣re orationem Dominicam.
• 35 Impositio manuum Apostolorum super baptizatos erat absolutio à peccatis.
• 36 Peccata minima sunt aperienda in confessione.
• [ 40] 37 Peccata spiritualia ne in mortis articulo d••mitti possunt.
• 38 Mali Sacerdotes non habent vsum clauium.
• 39 Post mortem redditur ratio commissorum peccato∣rum ab anno 12.
• 40 Oleum extrema vnctionis debet benedici à 7. Sa∣cerdotibus.
• 41 Matrimonium in lege veteri erat institutum tan∣tùm ob prolem.
• 42 Matrimonium non est validum sine Sacerdotis [ 50] benedictione.
• 43 44 Non potest pater & filius contrabere cum matre & filia, vel duo fratres cum duabus sororibus.
• 45 Quartae nuptiae & deinceps sunt illicitae.
• 46 Ob multas causas licet vxorem dimittere, & aliam ducere.
• 47 Vsus Matrimonij in Quadragesima est pec∣catum irremissibile.
• 48 Paradisus terrestris fuit creatus ante omnia.
• 49 Adam fuit formatus ex terra Paradisi.
• 50 Adam & Eu•• ante peccatum erant circun∣dati pelle, vt non posset cognosci vtrum mai vel foemina esset.
• 51 Sacerdos erat Abel & non Cain, & ideo Deo placuit illius Sacrificium, non ••••tius.
• 52 N•••• tempore dilu••ij in Arca sacrificanit.
• 53 Filij Israel qui adorarunt nitulum, & bi∣berunt erus puluerem, mugiebant vt bones.
• 54 Iudai in deserto ferebant lapidem secum in quo 12. fontes manabant.
• 55 Christus factus est Sacerdos à Iohanne Bap∣tista.
• 56 Maria apparuit Christus in forma hortulani.
• 57 Apostoli vs{que} ad Pentecostem fuerunt in statu pe••cati.
• 58 Christus fecit Apostolos Diaconos cum in∣sufflavit ijs Io••. 20. Sacerdotes vero cum ascendit in Coelum.
• 59 Anima Beata Virginis fuit primum omnium creata.
• 60 Omnes credentes, etiam haretici sunt in statu salutis.
• 61 Non licet occidere hominem etiam publica authoritate.
• 62 De••s promisit Mosi visionem diuinitati•• con∣iunctam cum anima Christi, quo modo solum est visibilis diuinitas.
• 63 Sancti patres in limbo carebant spe exeundi.
• 64 Damnati non torquentur die Dominica.
• 65 Damnatorum poenae minuuntur per sacrificia.
• 66 Ioseph sponsus Beatae Virginis habuit qua tuor filios.
• 67 Virginitas non est praeponenda matrimonio.
• 68 Mendacium officiosum licitum est.
• 69 Iudaei coegerunt Beatam Virginem potare a∣quam amaram propter suspicionem adulterij.
• 70 Dies Veneris est celebrandus vt Dominicus.
• 71 Phara•• non meretur poenam, quod Deus cor eius indur auerit.
• 72 Vestes Sacerdotales si lacerentur & id genus alia, amittunt consecrationem.

I haue hither also translated some obseruations of Christopher Angel••s a Greeke Monke and Priest, which hath liued many yeeres in England, and some fiue yeeres since gaue mee a Greeke * 1.42 Booke printed by him in London, touching their present Rites, both in their Churches and Mo∣nasteries. Many things I could haue added touching the Greekes, and their moderne Language, State and Religion, out of Crusius, Ieremias the Patriarke and others. But this man being a Tra∣ueller, I chose rather to let you heare him in that wherein he hath beene bred. As for dogmati∣call differences you haue had them before, and the present Greekes are not ordinarily so learned as to giue you a perfect account thereof.

[ 60]

§. V. Of the condition of life in which the Greekes now liue, and of their rites of Fasts, Feasts, and other obseruations, gathered out of the Booke of CHRISTOPHEROS ANGELOS, a Greekish Monke and Priest.

THe ancient * 1.43 Graecians heard Iohn the Euangelist speaking in the thirteenth of the Apoc. and first verse. And I s••w a beast rise out of the Sea, and power was granted him to make [ 10] warre with the Saints, and to ouercome them, and power was giuen him ouer euery Kindred and Tongue, and Nation, and all that dwelt vpon the Earth worshipped him, whose names are not written in the Booke of Life of the Lambe, who was slaine from the beginning of the World: if any man haue an eare let him heare. If any leade into captiuity, he shall goe into captiuitie: if any kill with a sword hee must be killed with the sword, and that which followeth. The Greekes hauing this pro∣phesie and many others of this kind of holy men, when they saw the Turkes come, said, This is the Beast, that Saint Iohn speaketh of, and would not fight with the Turke. They fought a little in the beginning, but afterward yeelded; and for this were not carried away captiues. In like manner they carried all their goods with them, and bought all of the King of the Turkes. This thing also did the Monkes, and redeemed their Monasteries, and fields; and houses, and whatso∣euer [ 20] they possessed before. Therefore to this day, they retaine all their old Bookes, and obserue their Countrey Lawes, and liue as the Christians and Monkes in former ages, if the Christians shall at any time get the superioritie. But let vs returne to our purpose.

Each of the Males pay Tribute to the Turkish King, as likewise the women: that is to say, that the men, dwelling in one house from twentie yeeres, and vpwards pay yeerely six shillings. But if they be striplings, that is to say, fifteene yeeres old they pay three only, if they are passed fifteene, pay foure or fiue, till they come to the age of twentie yeeres. They will giue this taxe, because the Lord saith, be wise as Serpents. They are mindfull also that Iohn saith, Apoc. 7.14. Those are those which came out of great tribulation, and washed their garments, and made them white in the bloud of the Lambe. Moreouer, they pay another custome. That is to say, when the Army [ 30] goeth to warre; they are wont to contribute certaine pieces of monie, to buy bread and flesh, to sustaine the Armie, they doe not yet all equally pay this: but sometimes twentie, sometimes ten shillings in euery house, sometimes more hauing respect to the Armie. But all the houses doe not contribute alike in this as in the former. In that the rich and poore pay the same summe, in this no man giues beyond his abilitie. There is also another dutie: to wit, when the Kings spies are sent to exact Tribute of the Christians, in the iourney the Christians which dwel there, allow them victuals. And thus much concerning their Tributes.

The tithing of their children is in this manner. When as first the Turke exercised authoritie ouer the Greeks, in euery Citie & Prouince he took an account of the houses, and euery fourth yeere, of ten houses took one of their children. There was at that time in one Citie a hundred housholds of [ 40] ten times ten houshold he chuseth one. Afterwards after that foure yeeres were expired, he took ten other children of the second, that is to say, of the next house, not of that former whereof he tooke before. And so they doe euery foure yeeres vntill all the houses bee finished. And then againe they beginne to take children at the first house, vntill they returne againe to the first. Af∣ter forty yeeres are past they returne againe to the first house, and after this manner they doe with the other Houses, Cities and Prouinces. They haue another vniust custome of gathering children, that is to say, when the Ianizaries goe from the King to gather Boyes through the Prouince, that is subiect to them, where they ought to gather them: Passing through the Pro∣uince as many Boyes as they find in the way, they take without tithing, saying, those Boyes are our prey. But if it happen, that any children among them that are vniustly taken, bee of those [ 50] houses, which are to giue a Boy, then they will take no other Boy of those houses, whereof that Boy was, because they may not take two Boyes out of one house in the same yeere; therefore when the Boyes fathers heare that the Ianizaries come to gather Boyes, they hide their Boyes before they come, some in Mountaines, some in the houses of the great men that are Turkes, be∣cause those Rulers are Citizens, and the Greekes friends, and therefore desire to keepe the Greekes sonnes safe, and after they restore againe their sonnes, sometimes the Boyes flie into the Moun∣taines, and the Ianizaries take the Boyes Father or Mother, and punish them with death. And when the children heare that their parents are punished, they come of their owne accord, and are deliuered: sometimes the childrens parents die of the punishment for their sonnes, and thus much concerning their children. [ 60]

The Greekes obserue foure Lents euery yeere. The first is called the great and holy Lent: this continues eight and forty dayes together before Easter.* 1.44 They fast in that holy Lent eating dry things for the tithing of their soule. On Annuntiation day they eate fish, and feast for ioy of the Annuntiation, therefore there remaine only fiue and thirtie daies for the tithing of the yeere,

which are fiue times seuen, which make fiue and thirtie daies. Because that for seuen weekes to∣gether they fast before Easter, fiue daies in euery weeke, that is to say, Monday, Tuesday, Wed∣nesday, Thursday, and Friday: they fast not on Saturday and Sunday, because they eate Oile and drinke Wine twice in a day, therefore they are not called fasting daies, but only after a sort.* 1.45 Some of the Laicks in those fiue daies of the weeke eate Oile, and drinke Wine, because they respect not the tithing of soules

The Fasts of the Monkes differ from the Laicks fasts; for the Laicks may sometimes eate Oile, and drinke Wine in those fiue daies, and haue absolution of the spirituall (Priest) when they con∣fesse to him their particular sinnes. But the Monkes may not eate Oile, nor drinke Wine those [ 10] fiue daies: for when they confesse, they are punished according to the Canons, vnlesse they haue some disease, or some other necessitie.

Their second Lent, is called the Lent of dayes,* 1.46 because they fast fortie daies together before Christmasse. They fast in those daies, first, in the honour of Christ: Secondly, because Moses fasted forty dayes, and then merited (or obtained) to conuerse with God: and receiue the stonie Tables of the Decalogue. To our example, Moses fasted there forty daies, that he might speake with God and receiue the Tables. But we fast so many daies, that wee may meete Christ borne for our sinnes, as the Wisemen did with gifts, and as the shepheards spake with the Angels, and were thought worthy to see an Armie of Angels, and to worship Christ. Wee also confessing our sinnes, and fasting and keeping vnder our bodie, worship Christ.

[ 20] The third Lent is called the Lent of the holy Apostles Peter and Paul.* 1.47 It beginnes one weeke after Wh••tsontide; and continues to the nine and twentieth day of the month of Iune, that is to say, to the Feast of Peter and Paul.

Their fourth Lent beginnes from the first day of August,* 1.48 and continues to the fourteenth day of the same month, because on the 15. day they celebrate a great Feast to the Virgin Mary, who on that day ascend••d from Earth to Heauen, from corruptible things to incorruptible, and went to her Sonne, and to her God and our Lord Iesus Christ and our God, Amen: in her honour they fast fourteene daies.

But these fasts differ from the great Lent, for in the Lent of Christmasse,* 1.49 and of Peter and Paul, they eate fish twice in a day: but in our Ladies Lent they eate no fish, yet they eate [ 30] twice a day.

They beginne to fast after this manner: the tenth Sunday before Easter Sunday, to wit,* 1.50 the ninth weeke before Easter; that Weeke is called, the calling weeke, and the Sunday of the Publi∣can and the Pharisie, for on the tenth Sunday they reade the Gospel of the Publican and the Pha∣risie, that they may learne humilitie, and abase themselues, and not iudge and condemne others, as the Pharisie iudged the Publican and was punished; and they sing at E••ensong, and the day fol∣lowing before day (that is, the tenth Sunday before Easter) these Songs, with a great and drie voice, and very often melodiously, so that all may heare: Let vs a••oid the Pharisies boasting, let vs learne the Publicans lowlinesse, and others of this kind: and they confesse their sinnes, and par∣don the wrongs of their Enemies, that they may be pure in heart when they begin to fast. The [ 40] following Sunday (which is the ninth Sunday before Easter, and the eighth weeke, that Sunday is called the Sunday of the second comming, and the iudgement of our Lord Iesus Christ) wherefore on this day they read the Gospell, then they shall see the Sonne of man comming in the clouds; and the rest that followes. And the Prophesie of Daniel the Prophet, viz. Behold the thrones were set, and the ancient of daies sat downe, and the Bookes were opened to iudgement. And they read in the Church these words of Christ, and of the Prophesie of Daniel singing with a drie and great voice, so that all may heare and many tremble, for all heare, that iudgement and vengeance is at hand.* 1.51 They feast verie much this Sunday, and giue manie almes, and procure friendship with their ene∣mies, and will neuer iudge nor backbite them after they are made friends, nor remember the in∣iurie so long as they liue, because Paul faith, neither thiefe, nor euill speaker, &c. shall inherit the [ 50] Kingdome of God. This is called Shrouesunday, because on this day is an inhibition from flesh; for in the day following (that is) Monday, they begin to fast onely from flesh, and eate Egges, M••lke, Cheese, Butter, and such kinde of meates; that come from flesh all the weeke, but on Satur∣day and Sunday, which is called the eighth Sunday before Easter, and the seuenth weeke before Easter.

The eighth Sunday before Easter is called Cheese sunday, because they eate Cheese and Egges, and all kindes of white meates: and the Greekes doe greatly reiect this day, because the day following (that is to say) Monday, they begin to fast. The day is called the fall of A∣dam, because on that day is read the fall of Adam, that is, how Adam and Eue ate of the Tree of knowledge, and for that vnbridled lust of eating, were cast out of Paradise; be∣cause [ 60] they neglected the o••inance of God, therefore they were banished, and because after the fall of Adam then went out of Paradise, and mourned because hee was deceiued, by his cursed desire to eate, and was so made the seruant of the D••uell, therefore they giue large almes, and commiserate their enemies (as we said before) and now they doe these things that they may be pure in heart, when they begin to fast: But they begin to fast on Munday, to wit,

the first day of the seuenth weeke before Easter, and they fast fiue daies, viz. Monday, Tuesday, Wednesday, Thursday, and Friday, but they fast eating dry things, that is to say, they eate Beanes, Pease, with Vinegar they boile Herbes in water, and eate them with Vinegar, Raisons, Figges, dried Apples, dried Peares, dried Cherries, and Honie. These they boile altogether in wa∣ter: they eate the Fruit, but drinke the broth as wine, &c. On Saturday and Sunday (which is called the Lords day, they eate Oile, and drinke Wine: and after this manner they liue euerie weeke vntill Easter.

They fast also two daies euerie weeke throughout the whole yeere, viz. Wednesday and Fri∣day.* 1.52 They fast on Wednesday, because on that day Iudas tooke monie to betray Christ, and they are afflicted with Christ by fasting. But on Friday they fast because Christ was crucified, and [ 10] they are in heauinesse with Christ, because he saith, when the Bridegroome shall be taken from them, then shall my Disciples fast.

On euery Saturday, and other feasts throughout the yeere, the Greekes are wont at euening to goe to the Temple.* 1.53 All the Grecian women and children rise very timely, that is to say, the se∣cond houre after midnight on euery Sunday, and Feast day, to goe to the Temple; and leaue at home one boy or one girle, to keepe the house, and they continue there singing all the night till morning; when the Sunne riseth, they goe out, and returne home: they 〈◊〉〈◊〉 idlely, and eate not nor drinke, till the ninth houre after midnight. But at the ninth houre the Priest runnes to the Temple, and prepares those things that belong to the liturgie, and takes one loafe which a wo∣man or pure man made the day before (that is, some man which knew not his wife the day [ 20] before, or a woman which knew not her husband, that is, on Saturday night, or otherwise from the euening of Friday till the morning light of Saturday, lay not together.) That man or that wo∣man, baketh and kneadeth meale, and makes that loafe on Saturday, or another day. Hee must needes be pure which shall make this bread: before they put this Bread into the Ouen, they signe it with a certaine peece of wood engrauen with letters, viz. Iesus Christ ouercomes: and then they put it into the Ouen marked with these letters, viz. Iesus Christ ouercomes. This Bread signifies the Virgin: as the Virgin was pure, so a pure man must bake that bread: this Bread the Priest takes in his hands, and blesseth, saying, In the memory of our holy vnspotted Lady Mother of God, &c. and other praiers, and consecrates that Bread to the Virgin, and after this the Priest hath a little speare, in forme of the speare wherewith the Souldiers pierced Christ, and the Priest taketh the little speare, and cuts off some fouresquare peece of the outside of the loafe, which containeth [ 30] those letters, Iesus Christ ouercomes, typifying Christ, who was borne of the Virgin Mary; and of this Bread they make their Eucharist: the Eucharist being administred, the Priest or Deacon de∣uides that greater part of bread which was left into verie small peeces, of which bread wee say, that it is the body of the Virgin: and of this bread hee distributes to them which tooke Christs bodie, and to as manie as fasted all that day, who neither eate nor dranke any thing. They call this kinde of bread the reward, because they giue it ••o all those which are, and which are not par∣takers of the Lords supper as a certaine diuine gift. Those things being finished they goe out of the Temple, and again gather themselues to euening Praiers, which custome is obserued through∣out the whole world.* 1.54 [ 40]

Moreouer, they fast the foureteenth day of September, in honour of the crosse, which was found on that day,* 1.55 and they celebrate the feast of the crosse, abstaining from white meates, because on that day they kisse the crosse of Christ, and they desire to kisse it fasting. They fast also the fift of Ianuarie from all white meates, because the sixt day of that moneth Christ was baptised, accor∣ding to the Greekish custome. Moreouer the Priests that day hallow water, whereof the Laickes drinke, and that they may be pure drinking of that holy water, they fast the day before, that is to say, the fift of Ianuarie.

They obserue no fasting the fourth and sixth day of the weeke: for they eate flesh on Wed∣nesdaies and Fridaies, and all white meates which come from flesh, as Egges, Butter, Milke, Cheese, &c. from the day of Christs natiuitie to the foureteenth day of Ianuarie, that is, from the [ 50] 25. of December to the foureteenth of Ianuarie, they fast not; yet they fast the fift of Ianuarie that they may drinke holy water the sixt day, whereof we spake before. If the natiuitie of Christ happen on a Wednesday, or a Friday, the common people eate flesh, and all white meate: but the Monkes onely white meates without flesh, in honour of Christs Natiuitie. Also on the sixt day of Ianuarie, whereon Christ was baptised, the Laicks eate flesh and all kinde of white meates, as we said before: but the Monkes eate onely white meates.

Notwithstanding in the eleuenth weeke before Easter, they eate flesh on Wednesday and Fri∣day:* 1.56 the reason whereof is this. In times past there were certaine Heretickes, which had an excellent good Dogge, who were accustomed to tye Letters about his necke, and send him to their friends two or three daies iournie from them, who when they had read the Letters, sent [ 60] backe others to them by the same Dogge, and this they did diuers times; At the length the Dog died and returned not, then those Heretickes for griefe fasted Wednesday and Friday, that they might deride the Orthodox Christians, who fasted those daies in honour of Christ: but when the Christians vnderstood this, they decreed in the eleuenth weeke not at all to fast with them, but to eate flesh on Wednesday and Friday. They call this weeke Archburch.

Moreouer, throughout Easter weeke, that is, from the resurrection of Christ vntill the Sun∣day following they eate flesh and white meates. The Fathers call it the weeke of renouation. Af∣ter the same manner, on the day of Penticost they eate flesh, and make merrie, but on the Mun∣day next following that feast, they abstaine from flesh and all white meates, because the Priests on that day after Noone gather the people into the Temple, and all the people kneele in the same place, and the Priests pray, that the holy Ghost would descend vpon them, as it did formerly on the Apostles on the day of Penticost. And therefore they fast on that Monday, that is the day fol∣lowing, but on Wednesday and Friday of that weeke, they eate flesh for ioy of the holy Ghost: but the Monkes eate onely white meates.

[ 10] The Greekish Bishops haue a custome, that at three set times they giue the Priests spirituall gifts, as Christ at three times especially gaue to his Apostles spirituall gifts,* 1.57 and when they had receiued this fauour thrice, then they were perfit; that is to say, the Apostles receiued the first gift when he gaue them authoritie and power ouer all diuels, and to heale diseases, Luke 9.1. hee gaue them the second on the day of his resurrection, when he said to them, Iohn 20.22. Receiue the holy Ghost: whose sinnes you remit, they are remitted to them, &c. The third gift he gaue them in the feast of Penticost, when he sent his holy spirit vpon them: which being finished, the Apo∣stles were perfect. After the same manner the Grecian Bishops make other Bishops; first the Bishop makes this or that man a Priest, but no confession, onely to sacrifice and sanctifie. But after that the Bishop vnderstands that that Priest is a Scholler and learned, then on the day fol∣lowing hee giues him power to be a Confessor, and if hee bee vnlearned hee onely Sacrifi∣ceth. [ 20] And if hee deserue to bee a Bishop, on the third day two or three Bishops make him a compleate Bishop, and by reason hereof euery Priest hath not power to heare Confessi∣ons, but hee onely who hath authoritie from the Bishop: the Priests desire for the most part that the people confesse their sinnes to them in the Temple, sometimes also in other places,* 1.58 either in a priuate house, or in the fields, but no man is present besides themselues, whether it be in the Church or out of the Church.

The Greekes pray in the Temple standing vpright.* 1.59 But they haue some high seates in the Temple, such as are in many Colledges, and they may sometimes sit in them, and sometimes stand. When the Priests Preach, then the lay people sit in those seates, yet they stand when they [ 30] sing. But when they come into the Temple, euery one takes his proper place, and then standing with his Hat off, bendeth downe the three former fingers of his right hand; which being done, he intimates that there are three persons in one deitie. And these fingers thus bended downe, he first laies on the forepart of his head; signifying thereby that the holy trinitie is in heauen. Then he remoues them to his belly, signifying, that the Sonne and the Word of God descended to the earth, and tooke flesh, and was crucified, and buried for our sinnes. Then hee placeth them on his right shoulder, signifying that Christ is risen from the dead, and sits at the right hand of the Fa∣ther, as Dauid said, Sit at my right hand, till I put thine enemies vnder thy feete. Then hee laies them on his left shoulder, intimating that Christ should not set vs at his left hand at the last day, but deliuer vs from that, as he hath taught vs, deliuer vs from euill: and againe when he saith, Then [ 40] will hee place the Sheepe at his right hand, and the Goates at his left: and euery one in these seuerall spaces of time, that is from the first period of time, wherein hee puts those three fingers on his head, vntill the laying them on his left shoulder, saith these words; Lord Iesus Christ, Sonne, and Word of God, be mercifull to me a sinner; and he bends his body, and so this figure signifies the signe of the Crosse, that is, putting his fingers first on his head, after on his belly, then on his right shoul∣der, and lastly on his left: these actions make a Crosse, and signifie the Crosse whereon Christ was crucified for our sinnes. And thus euery one makes this figure three or foure times, and then sits downe on his seate.

The Greekes haue a custome that the better sort of them receiue the Sacrament of the precious body and bloud of Christ, once, twice, thrice, or foure times in the yeere, yet confession of their sinnes must goe before to some spirituall Priest (they call those spirituall Priests, who haue autho∣ritie [ 50] from the Bishop) And whosoeuer hee bee which will confesse himselfe to such a kinde of Priest, ought to come to him. And the Priest asketh him, what he desires? hee answereth,* 1.60 say∣ing, I desire to confesse my sinnes. Then the Priest goeth with him to the Temple, and there in some priuate place he begins to teach him, saying: See, the Angell of God stands before thee to receiue thy confession. Take heede therefore, that thou concealest no sinne, neither for shame, nor for any other cause, for I am a sinner like thy selfe. Then the Greeke begins to confesse his sinnes parti∣cularly: which being done, the Priest saith againe, take heede that you ouerslip no sinne through forgetfulnesse. Then more seriously then before hee lookes into himselfe, and what∣soeuer sinnes he can remember hee ingeniously confesseth to the Priest. But if hee can remem∣ber [ 60] no more, he tels him, he hath confest all that hee remembers. Then the Priest imposeth him penance, that he fast so many daies, and giue so many almes: which being finished, hee blesseth him in these words; According to the power which Christ gaue his Apostles, saying, whatsoeuer you shall binde on earth, shall be bound in heauen; and whatsoeuer yee shall loose on earth, shall be loosed in heauen: Againe, according to the power which the Apostles gaue the Bishoppes, and the Bishoppes

gaue mee, be blessed of the Father, of the Sonne, and of the holy Ghost, and let thy portion be with the iust. Which short benediction being ended, he makes a longer prayer ouer his head: who ariseth and leaueth some money in the place for the Priest to pray for him afterward. And so hee goes forth and performes whatsoeuer the Priest enioynes him. And when the time comes that he must receiue the Lords Supper, he must goe to that Priest or some other, who must pray ouer his head, he in the meane time kneeling.

* 1.61All the Greekish Temples haue a certaine place, distinct from the rest of the Temple, wherein Priests, Deacons, and Subdeacons onely enter, and wherein they performe their holies, and when the Priest will giue the holy Sacrament to them that will receiue it, hee stands at the doore of that place, and they that desire to receiue it come neere the doore, and stand right before it. [ 10] They come after this manner: when the time drawes neere to receiue it, they come before the doore where the Priest celebrates his holies and bend their knees to the East,* 1.62 and worship God. Then they turne to the West, and kneeling, say to the people, Blesse vs brethren, wee haue sinned in word and deede. And the people answere, saying, God pardon you brethren: then they turne to the South side of the Church, and say the same words to them as before, and they answere in the same manner. In like fashion they turne themselues and kneele to the North side of the Church, saying as before, and receiuing the same answere. After this they all come neere to doore of the place where the Priest performes his holies, and the Priest comes forth holding the Sacrament in his hands, and stands in the middle of the doore, and giues to euery one the body and bloud of our Lord, the Bread and Wine mingled together, saying, N. N. seruant of God, receiueth in the name of the Father, and of the Sonne, and of the holy Ghost. And [ 20] in the very particle of time, wherein they receiue the Sacrament euery one with a lowe voyce saith to himselfe, Lord I will not kisse thee as Iudas, but as the Theefe I confesse thee, remember mee O Lord when thou commest in thy Kingdome: And after these words hee takes the Sacrament. And after that holy receiuing, presently hee receiues of the same Priest, a small portion of the Bread, called the diuine gui••t, whereof we spake before, when we mentioned the Greekish praiers of the whole yeere.* 1.63

The Greekes haue certaine small Vessells in the Church called Fonts, wherein they baptise Infants in this manner;* 1.64 when the time comes to baptise an Infant, the kindred of the childe heat water with sweet smelling hearbs, and put the water into the foresaid vessell, but whiles the wa∣ter warmes, the Priest prayes and puts Oyle into the water. After the prayers, the Priest taketh [ 30] the childe in his armes, and puts the whole Infant thrice quite vnder the water, saying N. N. the seruant of God is baptised in the name of the Father, then hee ducks the Infant, and drawes him out and then addes, and of the Sonne, and then againe ducks him, and drawes him out, and lastly addes in the name of the holy Ghost, and then againe ducks the Infant and pluckes him out, that is three times diuing him the water, and pulling him out of the water, as Christ said to his Disciples, goe forth baptising in the name of the Father and of the Sonne and of the holy Ghost. All which being fini∣shed, hee reades certaine prayers, as heere in Great Brittaine, and restores the childe to his Kinsfolke.

* 1.65It is a custome amongst the Greekes to excommunicate those that are grieuous offenders (be∣cause Saint Paul saith, when you are assembled together, and my spirit also deliuer that man ouer to Sa∣tan; [ 40] and againe reproue him seuerely) for example sake. A certaine wicked man hath borne false witnesse, or dealt iniuriously with some man, the man wronged, cites this false witnesse before some Priest, or Bishop, and the Bishop asketh the false witnesse whether his testimonie bee true or not: the witnesse affirmes his testimonie to be true; then the Bishop or Priest puts on his Pon∣tificall attire (whether hee be in the Church, or elsewhere) which garments signifie the seamlesse and purple coat of Christ and other things. And at that time the Bishop or Priest is a tipe of Christ, because of those holy Garments, and the grace which he receiued of the Bishops. Then he com∣mands the false witnesse to stand before him, and begins that Psalme, wherein it is said, O God be not silent of my praise, because the mouth of the sinner and deceitfull was opened against mee, and the rest which followes in that Psalme; then hee addes certaine prayers; and after saith, by the authoritie [ 50] which Christ gaue his Apostles, viz. Whatsoeuer you shall loose in earth shall bee loosed in heauen, and whatsoeuer you shall binde in earth, shall bee bound also in heauen: And by the authoritie which the A∣postles gaue to the Bishops, and the Bishops gaue mee, by this authoritie I excommunicate thee; thou shalt not conuerse with Christians, and shalt be separated from the Father and the Sonne, and the holy Ghost; and from the three hundred and eighteene Fathers, Diuines of the Nicene Councell, and from all Saints▪ and thy portion shall bee with the Diuell, and Iudas and thou shalt bee indissoluble for euer as stones and Iron for a testimonie, vnlesse thou repentest. These things being done, hee dismisseth him. And if the false witnesse doe not afterward repent, but die in his opinion; after a yeere (for the Greekes are wont to digge vp the Sepulchres of those, which died in the former yeere, and also the sepul∣chre of that false witnesse) and they finde him entire, his bodie blacke, his hayre yet rem••yning [ 60] and his nayles white, and they cast him out of the Sepulchre, and set him bolt vpright against a wall and hee stands firmely of himselfe, as a solid piece of timber: and if you strike his belly it will sound like a drumme, and therefore he is called Timpaniaeu••. See also Cas••••an•••• in H••st••∣rian

in his histories calls an excommunicate person Timpaniaeum. If you doubt, you may speake to your Merchants to enquire in Palaea-patia, Thessalonica, Alexandria, Constantinople or any where else, you may also enquire of the Greeks that are in England, who will certifie you of the truth.

About threescore yeeres since or somewhat more, the Iewes which inhabited about Cairo, bit∣terly enuied the Christians; for they saw that the Gouernour was very courteous, and therefore they consulted together to giue him a double tribute for the Christians, so that he would destroy them because Christ spake falsely, saying, Whosoeuer hath Faith as a graine of Mustard seede,* 1.66 shall say to this Mountaine, passe hither or thither, and it shall goe. Math. 17.20. and if they drinke any deadly thing it shall not hurt them, Mar. 16.19. Then the furious Gouernour called the Patriarch, [ 10] and said, your Religion is false, because Christ said whosoeuer belieueth in mee although he drink any deadly thing, it shall not hurt him: And presently commanded the Patriarch, that he should drinke poison before him, without making the signe of the crosse, because the Iewes had enfor∣med him, that the Christians wrought magically by it, for when they make the signe of the crosse, then the poison looseth his efficacie, and therefore the Gouernour commanded the Patri∣arch, that he should not make the signe of the crosse, when he drunke the poison. Then the Pa∣triarch calling the people, praied and fasted with them three daies, and the third day tooke the Communion with them, and they went all to the Gouernour. Then the Gouernour being pre∣sent and all the Iewes, one of the Iewes brought a cup full of strong poison, and gaue it the Patri∣arch to drinke: Then the Gouernour said to the Patriarch, holding the cup in his hand, take [ 20] heede you make not the signe of the crosse on the cup; then the Patriarch blessing the cup mi∣stically, asked the Gouernour, saying, where will you that I drinke, on this side, or on this, or on this, or on this? and by this meanes he laid his fingers on the foure sides of the superficies of the cup, sanctifying the cup mistically. Then the Gouernour said to the Patriarch, drinke where you will, not knowing that the Patriarch had blessed the cup with the signe of the crosse: after this the Patriarch dranke off the whole cup. And after hee had drunke, he bad them bring him some water, and they brought some: then he put a little water into the cup, and washed it. Then he said to the Gouernour, I haue drunke all the poison, let a Iew drinke onely this water that is in the cup, that we may see his faith; then the Patriarch offered the cup to the Iew that first brought it him, that he might drinke it: but the Iew would not. Then the Gouernour threatned him, [ 30] saying, drinke, that we may see also thy Religion. And so the Iew dranke the water in the cup, and presently burst in ••under. Then the Iewes gaue great quantitie of monie to the Gouernour, saying that the Patriarch had wrought witchcraft: but Christ saith whosoeuer hath faith as a graine of mustard seede, shall say to this Mountaine, remoue thither, and it shall remoue. Now let the Patriarch call that Mountaine which is ouer against vs, and if it come to vs, then let the Christians slay vs. Then againe the Prince said to the Patriarch, that hee should call the Moun∣taine, or otherwise the Christians must die. Then the Patriarch besought the Gouernour to grant him three daies, that the Greekes might take counsell together: but the Patriarch and people praied with teares daie and night, and on the third day, according to their custome they recei∣ued the Lords Supper; and after they had done, they all assembled together both Greekes, Turkes, [ 40] and Iewes, and came to the appointed place, and then the Patriarch stretching out his hand to∣wards the Mountaine, said, In the name of the Father, and of the Sonne, and of the holy Ghost, Moun∣taine, come hither; and sodainely it cloue in peeces, and came to them. But all feared least it should couer them. Then the Gouernour said to the Patriarch, command that the Mountaine stand still, then againe stretching out his hands, the Patriarch blessed the Mountaine, saying, stand Moun∣taine, and the Mountaine stood there: and from that time the Mountaine was called Stand-Mountaine vnto this day: but in Turkish it is called Dourdag, that is, Stand-Mountaine. Then the Gouernour said to the Patriarch, that the Graecians should kill the Iewes: but the Patriarch an∣swered the Gouernour, wee Christians are not accustomed to kill men; but for their punishment let them cause that the water which runs beneath Cairo, may come into Cairo▪ that all men in the [ 50] Citie may drinke of it at the Iewes cost, which to this day is done.

The Greekes also haue Monkes, but onely of the order of Basil the great.* 1.67 But this order is di∣uided into three orders, the first is called Monasticall, the second is Anachoreticall (which liue apart) the third Asceticall, or if you will Exerciticall.

The first Order which is called Monasticall is in this manner: there are Monasteries amongst the Greekes, both great and little; some of them haue fiftie Monkes, others a hundred,* 1.68 some one hundred and fiftie, some two hundred, others three hundred, others foure hundred, and others more. But the Monkes of this first Order liue a common life; for they all dine and sup together with their Gouernor at the same table: And neither the Gouernors meate nor drinke differs from the rest of the Monks, whether they be illiterate or wise.* 1.69 And whensoeuer the Gouernor eates or [ 60] drinkes, they all eate the same bread and the same meate, and drinke the same drinke. But for decencie▪ the Gouernour, Seniors, and Priest, differ in their garments. Most of the Monkes of this first Order labour with their hands: but the Priests and Deacons labour not, but attend to reading and ecclesiasticall functions: but the rest liue by the labour of their hands, some make the

Monkes shooes, some spin Sheepes wooll, and Goates haire, some are Brasiers, and make Hatchets of Brasse,* 1.70 others betake themselues to keepe flockes of Sheepe, and hire mercenarie Shepheards to serue them: and are conuersant with them a yeere, and when a yeere is past, they goe to the Monasterie and tarrie there, others goe to keepe Horses, and remaine out a yeere, and then o∣thers are sent out by the Ancients of the Monasteries, and according to this manner the ancients send out Monkes yeerely to keepe Horses, Oxen, Bees, Sheepe, and other businesses, and after a yeere they returne to the Monasterie, and in this manner liue the Monkes in the Monasteries: many Priests also are sent by the ancients into Walachia, Moscouia, and Iberia, that whatsoeuer the Kings giue them, they may carrie to the Monasterie, and they abide in the Monasterie, and others are sent forth, and thus liue the Monkes of the first Order in their Monasteries, [ 10]

* 1.71They weare a hat on their head, which hides their eares, signifying that they heare nothing, neither learne mens vices, but are accounted as deafe men: as Paul saith, bee children in malici∣ousnesse. They weare also another Hat vpon that which represents the figure of a Sepulcher, and hides the head, and hangs downe almost to the girdle, intimating that hee which weares this figure is dead from worldly things, neither ought hee which is cloathed in this habit to be care∣full about worldly affaires, that is, about honours, riches, kindred, friends, fauour with men, nor cherishing the body, but account himselfe to be dead, not as if hee were really dead, but with a kinde of preoccupated opinion of death, as the Lord saith; Whosoeuer will come after mee, let him deny himselfe, and take vp his crosse and follow mee: And Dauid, Wee are killed all the day long for thy sake. [ 20]

The second Order of Monkes is called Anachoreticall, or Heremeticall, that is, when there is any rich man,* 1.72 that cannot liue in the Monasterie, then hee giues as much monie to the Monasterie as will buy a house, and the Monks liuing in the Monasterie giue him some great house, which is di∣stant two or three miles from the Monasterie, wherein hee liues with two or three poore Monks, as the Monasticall do in Monasteries: but that house hath a Church, Vine-yard, Oliue-yard, Nuts, Cherries, Almonds, and other things necessarie to liue on abundantly. And this is the second Or∣der of Monkes of Basil the great.

The third Order of Monkes is called Asceticall, or Exerciticall, that is, the Order giuen to exercise,* 1.73 for these are exceedingly exercised in vertue: these liue a strict and rigid life, they are content onely with little houses or Caues, and haue neither Vineyards nor Fields; yet some of them haue great Vines, but make no Wine of them, but nourish them to eate the Grapes: [ 30] they haue also Figge trees, and such like things, wherewith they liue, namely Beanes, Cher∣ries, Apples, Chesnuts boild on the fire with water. They gather also in the Spring time Ap∣ples, Parseley, Figges, Cherries, and cut them in peeces, and dry them in the Sunne: and these thus prepared they eate with bread the rest of the yeere, once in a day, and twice on Feast daies: some eate once onely on Feast daies: these get their liuing by their sweate and labour: For the Greekish Church doth not suffer Monkes or Hermites to begge; because they remember that Paul saith,* 1.74 Hee which will not worke, let him not eate. But sometimes some rich Grecians send almes to the Monasteries, and to the Hermites, and these exercised men receiue them: but the course of their life is such; some make vpper Garments of Goates and S••eepes wooll, which the Monks [ 40] weare vpon their Garments: some make Hats of straw, some make wodden Spoones, and some of them write Bookes; and all these hand-wrought things they giue to the Monkes dwelling in Monasteries, and they supply the Hermits with all necessaries: and this is the third Order of Hermit Monkes. I write these things, because I am an eye-witnesse, and speake certainely, truely, and boldly. This is the third Order of the Monkes of Basill the great.

* 1.75The fasting of the first and second Order, that is of the Monasticall, and of those who are Go∣uernours of two or three Monkes is on this manner: They fast through the whole yeere, euerie weeke thrice, Monday, Wednesday and Friday: they fast on Monday, because on Saturday and Sunday they eate twice in a day, and they eate Fish, and Butter, and Egges, and Milke, and Cheese, and Oyle, and Wine: but that their concupiscence may not be encreased, they fast on [ 50] Monday: on Tuesday and Thursday, Saturday and Sunday, they eate twice those things which I mentioned before. The fast of the three daies is in this manner: the second houre after noone they pray in the Temple, and going out they goe to the Table, and eate Beanes with broth, without Oyle and Butter, and some Hearbes with Vinegar, or Pease, or other pulse boiled with∣out Oyle ot Butter, &c. at euening they goe to the Temple, and after praiers going out, they sit neere the Temple, and the Butler is wont to goe round about carrying a Cup full of frag∣ments of Bread, and g••ues to euery one of the Monkes a peece of Bread, and a cup of water: the yonger sort take them, but the elders receiue nothing; but after they haue sit a while, they goe againe into the Temple, and pray, and sometimes the space of an houre, sometimes halfe an houre; and when they goe forth, the Gouernour stands in the Church Porch, euerie Monke [ 60] when hee goeth out at the doore prostrates himselfe before him, saying, blesse Lord; but the Go∣uernour answers, saying, God grant thee this my Sonne, and so againe they returne to their hou∣ses, and it is not lawfull for any, any longer to speake together, and so they begin to pray in

their houses, and performe their priuate deuotions, and kneeling before God, euery one to aske pardon for himselfe, and for others a whole houre, and then they goe to sleepe till the clocke sounds midnight, and then they all rise, and goe all to praiers, vntill morning, and then go∣ing out of the Temple, they goe about their priuate arts, and worke almost till dinner; and then they goe to the Temple before dinner, and when they are come from thence, they goe to dinner as the day before, and when they rise from dinner the Gouernour stands in the doore of the dining roome, and euerie Monke going forth prostrates himselfe before the Gouernour, saying, blesse Lord, and the Gouernour answereth, saying, God pardon thee my sonne. But in the time of their great Lent, they bow themselues before the Gouernour, both in dinner time, and after supper in the Temple answering in the same manner: and thus doe they through∣out [ 10] the whole yeere. Moreouer, if any of the Monkes chance to sleepe, and not rising at the beginning when they beginne to pray but the first houre of praier, which is called midnight, is past, and hee riseth after midnight; hee on that day dineth not with the other Monkes, but whiles the rest are eating, hee stands at the entrance to the Table before them all, and bowes himselfe before all that are eating, saying, Haue mercy on mee O God, according to thy great mer∣cie, &c. vntill all of them rise from dinner; and when they rise, all would goe forth together, but hee fal•• on the ground and saith, O holy Fathers, blesse mee an idle person, because I haue sinned; and euery one of his brethren saith, God pardon thee brother: and when all are gone out, then hee eates: and they doe after this manner both the elder and yonger Monkes: they doe this willingly, that all may haue a good example to rise alwayes at the time of the [ 20] first Prayer.

The third order of Monkes is called the exercised Order, these exercised eate all the yeere once in a day, except on solemne daies, and feast daies, and often then also they eate but once;* 1.76 if they dine they sup not; as we declared before of the fasting of the first and second order of Monkes.

The Monkes also haue foure Lents in the yeere as the Laickes. The first Lent is called the great and holy Lent, as is said before, because it is the tithing of their soules for the yeere, because in the eighth weeke the Laickes pardon their enemies, and confesse and prepare themselues, that when the holy Lent comes they may be pure in heart, and supplicate God for their sinnes. After the same manner also the Monkes vntill the seuenth weeke before Easter, forgiue one another their trespasses, and prepare themselues that they also may be pure in heart: they beginne to fast [ 30] from Munday, that is the seuenth weeke before Easter: they fast Munday and Tuesday: but one Wednesday they eate: but on the two former daies they eate nothing. But some on Tuesday a∣bout the Euen eate a morsell of bread with water; and after Wednesday they begin daily to eate once vntill Saturday. On Saturday and Sunday, on these two daies vntill Easter they eate Oile, and drinke Wine; but on the fiue other daies of the weeke they eate once, and eat dried Apples, and such like things (whereof we said the exercised eate) they eate, and the Monkes in the great Lent. But some of the Monkes of the two Orders, and of the Exercisers and Heremits, in the great Lent often in three daies eate once. But in the great Euen wherein Christ was crucified, all the Monkes fast all the daies, and neither dine nor sup,* 1.77 but only eate a little bread on Satur∣day, and drinke Wine moderately, that they may abide in the Church, for they watch all night [ 40] singing for ioy of the Resurrection of Christ.

The Greekish Monkes haue an order to rise to pray euery night an houre and an halfe after midnight: but on Sundaies one houre after throughout the whole yeere. They watch from the Euening till Morning on Dominicall Feasts, and on the Feasts of great Saints, that is; in the night of the Resurrection of Christ, and of the Ascension: Pentecost and Iohn the Baptist, and the foure and twentieth of the month of Iune, on the Feast of Peter and Paul, on the sixt day of August: because on that day they celebrate a great Feast for the Transfiguration of Christ on Mount Thabor: And it is called to this day, the day of the transfiguration of Christ. Moreo∣ouer, rich and poore celebrate a great Feast, and watch all the night the fifteenth day of August; because on that day Mary a Mother and a Virgin was translated from Earth to Heauen: and so [ 50] on other Feast daies as on Christs Natiuitie.

The Grecian Monkes haue a custome, that when a Laicke will be made a Monke, he first goeth to the Monasterie; and there the Gouernour asketh him what he would haue;* 1.78 to whom hee an∣sweres that he would be made a Monke. The Gouernour replies: it is necessary that you remaine three yeeres in the Monasterie, in which time you may proue and examine your selfe. After the three yeeres finished, if he like not to be a Monke, he may goe away and marrie a wife; but if hee like,* 1.79 then the Gouernour taketh him, and leading him to the Temple thus speaketh to him: Behold, the Angell of the Lord expecteth that he may receiue the confession: take heed therefore that thou desi∣rest not to be a Monke because of any affliction (that is lest thou shouldst haue killed any, and therefore for feare of death commest hither; or hast grieued thy parents, or hast desired to haue carnall pleasures with [ 60] some and couldst not, and for easing thy griefe comes to be made a Monke, and not for loue to God &c.) Then he which is to be a Monke answereth, not so honorable father, but I desire to liue a quiet and peacable life, and to abstaine from worldly troubles and tumults, to fast▪ watch, and in peace to pray vn∣to God. Then the Gouernour replies againe: therefore doest thou desire to renounce the world, and

worldly pleasures for the loue of God? hee that is to be a Monke answereth, yea truly honourable Father, God willing: Will you forsake Father and Mother, Brethren, Marriage, the ioyes and delights of this world? (as Christ saith, Whosoeuer leaueth Father and Mother, &c. for the loue of Christ) he answeres, yea truly, honourable Father, God willing, and after this manner answeres to euerie In∣terrogatorie. Then the Gouernour after Praiers attires him in a Monkish Habit; and with a paire of Cissers cuts from his head a few haires, and fastens them mingled with Bees Waxe in some corner neere the Sacring place, signifying that hee is consecrated to God, nor henceforth hath power ouer his owne bodie, to marrie a wife: because Christ saith, No man putting his hand to the plough, and looking back•• is fit for the Kingdome of God.

The Greekes obey the diuine Law verie strictly: when as the Lord saith Forgiue and it shall bee [ 10] forgiuen you,* 1.80 they forgiue their enemies their offences: euery one saith particularly these words, I heartily forgiue mine enemies that God may forgiue me. Also they obey the lawes of the holy Apo∣stles for example, where Paul saith, Let euery soule bee subiect to the higher powers; for there no power but of God. They obey diligently also the precepts of the Fathers which are according to the Lawes of God.

* 1.81Moreouer, the Greekes celebrate the Feast of Easter according to the ancient custome for these reasons: first, that they may neither keepe it before the Iewes, nor with the Iewes, as it sometimes happens that this new Passeouer is obserued by the Latines, before the Iewes, and somtimes with the Iewes. Secondly, because the holy Nicene Councell that first and vniuersall one saith, if any celebrate Easter before the Iewes, or with the Iewes let him bee accursed. Thirdly, because neere the Riuer Nile,* 1.82 and the Citie Cairo, is a great wonder the earth casting forth dead carkasses (that [ 20] Countrie begins to cast them forth on the great day of Thursday before the Feast in which day Christ made his mysticall Supper) but it casts forth dead bodies daily till the day of Ascension, that is, the day on which Christ ascended into Heauen, viz. till the fortieth day after Easter, and after that day it ceaseth to cast forth any. This wonder both Graecian and Turkish Merchants mention, as many as come from those places into Greece: as also others testifie, who goe to Ie∣rusalem to worship Christs Sepulchre, and after they goe to that place, where the bodies are cast out of the Earth, to see the Miracle: but his Miracle is according to the number of the old Feast. The Greeks did decree twentie yeers since to celebrate the feast according to the new number, but the bodies were neither cast forth according to that time; neither did the holy light shine, as it was wont yeerely to shine in the holy Sepulchre of Christ about the ancient time of Easter:* 1.83 then [ 30] the Greekes staied til the ancient time of Easter, about which time the holy light shined in Christs. Sepulchre, as it was wont yeerely, and the earth neere Nile cast forth dead bodies: and then the Greekes kept the Feast, saying: behold, God sheweth vs the true time of Easter, and wee care not for humane wisdome.

The Greekes say, that the Crosse is Christs Scepter, and his two edged Sword; and as a Soul∣dier fights with his Sword, and ouercomes his enemies, so Christ also because hee was crucified, ouercame the Deuill, he could without the Crosse haue saued man, and vanquished the Deuill; but he would not, because it seemed good to him to doe so: but as when a great King goeth to warre,* 1.84 he sends his Scepter before him, and armeth his Souldiers with strong weapons, that they may fight with their enemies, and that the people may know the King comes: whence it comes [ 40] to passe, that the glorie of the King is spread all abroad, before he comes to that place, whither he sent his Scepter before him; after the same manner also our Lord Iesus Christ doth, he defends vs Christians, armed with his Crosse, which Crosse signifies the Passion of Christ, and wheresoeuer the Crosse appeares, hauing this Title written on it, Iesus Christ ouercomes, Christ is preached and praysed: but not euery Crosse, or thing like a Crosse is called the Crosse of Christ, but that which is inscribed with this Title, Iesus Christ ouercomes; that is called the Crosse of Christ, whether it be of siluer or of metall, or of wood, these Letters consecrate that Crosse to Christ: for that Crosse signifies that Christ was crucified for our sinnes, and ouercame our enemies: therefore Dauid saith, Lord, in thy light we shall see light: the light of the Father is the Sonne, the [ 50] light of the Sonne is the Crosse, &c.

The Patriarke of Constantinople hath now vnder him seuentie and foure Metropolitans; but there are more then thirtie of these, that haue not Bishops vnder them, of those which haue, this hath one, this two, this three, &c. all the Bishops are seuentie two or seuentie and three. But all the Bishops and Metropolitans are almost a hundred and fiftie. The Patriarke of Constantinople hath his proper Seate only at Constantinople. Hee hath for his maintenance from that Citie a piece of Gold at euery Marriage. And he hath twelue pence of euery house once in three yeeres throughout his whole Prouince; viz. of euery Prouince of the Metropolitanes that haue their Seates subiect to him: he hath also a certaine small gift of the Deacons and Priest when he giues them their Orders. Also euery Priest in that Citie yeerely giues him a piece of Gold. When rich Christians die, they leaue to the Patriarkes of that Church; houses, fields, sheepe, wealth, &c. [ 60] And euery Metropolitane and Archbishop when they are consecrated by the Patriarke giue him some small gratuitie. And euerie Metropolitane yeerely giues the Patriarke, this man twentie pound, that thirtie, another fiue and twentie pounds for the Kings Tribute. Of which wealth

the Patriarke giues annually 6000. pieces of Gold in name of all the chiefe Priests:* 1.85 that the Tur∣kish King may let the Patriarke remaine in Constantinople, and the Greekish Metropolitanes, Archbishops and Bishops in his whole Kingdome; and obserue the Christian Religion. The Pa∣triarkes seruants, and of all the chiefe Priests are Monkes.* 1.86 Seuenteene or more Priests and Ministers eate of the Patriarkes bread. Hee hath two Chaplaines, two Deacons, a Steward, Chappell Clearke, two Singers, a Porter, a Horse-keeper, and a Keeper of his great Seale, and and another of his Priuie Seale.

In like manner euery Metropolitane and Archbishop hath a proper Citie:* 1.87 these also receiue a small reward for the election of Bishops. Also they receiue yeerely of euery Bishop, twentie, [ 10] fifteene, or ten pounds. Moreouer, of the Deacons and Priests a small gratuitie for their imposi∣tion of hands. Moreouer, euery Priest yeerely giues to the Metropolitane or Archbishop a piece of Gold: they take also at euerie Wedding a piece of Gold; and Almes for bu••ying the dead, as is said of the Patriarke. Moreouer, yeerely of euerie Family in the Citie a bushell of Corne, and Wine, and Oile, and Silke, and of these things the Metropolitans liue.

After the same manner the Bishops take a small reward of the Deacons and Priests for Imposi∣tion of hands: they also receiue yeerely of euerie Priest a piece of Gold, and as much for euerie Marriage, also as much of euerie Family yeerly in his Prouince, besides a bushell of Corne, Wine, Oile, and Silke.

The Priests liue of the superfluitie of the Church, that is to say, some Churches haue fields, [ 20] vineyards, houses and such like: but if the Church hath not plentie of those,* 1.88 euerie house∣holder giues the Priest yeerely a bushell of Corne (a Bushell signifies here the third part of a horse load.) Moreouer the Greekes haue yeerely sixe and thirtie feast daies, twelue of them are called Dominicall, that is, pertaining to Christ and the blessed Virgin, the other foure and twentie are of Saint Iohn the Baptist, of the holy Apostles and famous Martyrs: on all these Feast daies the Priest must administer the Communion: and euerie Family giues to the Priest two pence, hee prayes particularly for euerie donor, before he begins to sacre. Moreouer, on these Feast daies, the Greekes entertaine many strangers: and sometimes make fiue or sixe Feasts in a Village, and the Priest must be present at euerie Feast, and blesse the viands, and they giue the Priest bread, flesh, wine, monie and other things which will be sufficient for his Family the whole weeke, and thus [ 30] doe the Priests liue.

Moreouer, if any liuing in the Cities or Prouinces of the Greekes will be made Deacons,* 1.89 they must first marrie: and then the Bishops make them Deacons. But if they will not marrie, they must first be made Monkes, and then the Bishops with their Suffrages make them Monkish Deacons, and they may not after marrie, because the Bishops haue separated them.

Also, the Monkes sleepe alwaies with their Coats girt about them: so also the Laicks sleepe with their wiues with their clothes on: because Paul saith;* 1.90 I would haue those that haue wiues to be as if they had none, and those that haue none, as if they had.

Notes

• * 1.1

  L. 7. c. 5. & 7. & 8.
• * 1.2

  Taken out of Thomas a Iesu de Conuers. om. Gent. l. 7. c. 13. Xe••a or Sua.
• * 1.3

  Of God & the Holy Trinity.
• * 1.4

  Abassines are Monothelites.
• * 1.5

  Pictures incen∣sed.
• * 1.6

  Canonicall bookes 81.
• * 1.7

  Gen. Councels
• * 1.8

  This 〈◊〉〈◊〉 cōmeth neerer the Romis•••• Faith in di••ers thing▪ then the 〈…〉〈…〉.
• * 1.9

  Sacraments.
• * 1.10

  Baptisme. Circumcisio••
• * 1.11

  No baptisme with fire.
• * 1.12

  See sup. Alua∣res l. 7. c. 5. §. 14. whom ī rather beleeue; but this man and Zaga Zabo whom Dam. a Goes publi∣shed, and L. Vrreta, daub ouer as well as they can, di∣uers of the E∣thiopian super∣stitions, & yet this is more credible then Vrreta (a very dunghill of lies) and then Zaga Zabo (too thicke strewed therewith) for which cause I haue omitted them: whereas this in most things of mo∣ment saith the truth, but ex∣cuseth as farre as hee may some of their Rites in Bap∣tisme, Circum∣cision, &c. Consecration. Communion in both kinds. Children com∣municated. Purgatory. Locus alleuiatio∣nis. Soule-sleepe.
• * 1.13

  Mortall sinne.
• * 1.14

  Vniuersall grace.
• * 1.15

  Indulgences.
• * 1.16

  Inuocation of Saints.
• * 1.17

  Simony. Difference twixt Abassines and Cophti.
• * 1.18

  Note.
• * 1.19

  Holy, holy, holy.
• * 1.20

  Holy Orders.
• * 1.21

  Iosephus Coph••••••
• * 1.22

  Popish rites of giuing Orders.
• * 1.23

  Iacobites num∣b••rs▪
• * 1.24

  Their Bishops.
• * 1.25

  Monasteries and Churches.
• * 1.26

  Rites.
• * 1.27

  Armenians. Their Patri∣arks.
• * 1.28

  Their numbers
• * 1.29

  Preachers or Masters.
• * 1.30

  Romish Arme∣nians.
• * 1.31

  Second Patri∣arch.
• * 1.32

  I f••are the Po∣pish multipli∣cation making great haruests of little corne: yet I here re••••t what I finde, and wish that a••l N••storians would aban∣don those he∣resies, and in that point be Roman and Ca∣tholike.

  Dry the Patri∣arch.
• * 1.33

  I thinke hee meaneth Saint Thomas Chri∣stians in India. Abdesu or Abil∣••su.
• * 1.34

  Of these Nesto∣rians, see Ru∣bruquis, Polo, &c. ••. in To 2. l. 1. & Brere∣w••••ds Enq••••ri•••• following.
• * 1.35

  Synod at Cairo.
• * 1.36

  〈1 paragraph〉〈1 paragraph〉
• * 1.37

  King of Georgia his letter to the Pope.
• * 1.38

  Seminarie of Maronites.
• * 1.39

  Poore Priests.
• * 1.40

  Their old rites.
• * 1.41

  L. 8 c. 6. l. 9. c. 9.
• * 1.42

  It was prin∣ted also in La∣tine at Cam∣bridge.
• * 1.43

  Simple silli∣nesse ••ither of this Monke or of this Nation. Or rather base courages palli∣ated with Scripture mis∣applied. The true cause is, that they, wea∣kened by diui∣sions amongst themselues & from the La∣tines; and not assisted from Princes abroad were not able to hold out. An obscure Pro∣phesie ought not to hold mens hands,, except they will be trea∣cherous to their state; for Gods will re∣uealed is the rule of our a∣ctions; vailed prophesies can but f••resigni∣fie euents, be∣ing not terrible till then, and therefore not eligible, as Gods rule, not ours, intima∣ting what hee wils, and not what we ought Deut. 29. Diuers tri∣butes to the Turke. Tithing of their children. Another fa∣shion.
• * 1.44

  Greekish Lents foure in euery yeere. First Lent.
• * 1.45

  Saturday and Sunday not fa∣sting.
• * 1.46

  Second or Ad∣uent Lent.
• * 1.47

  Third Lent.
• * 1.48

  Fourth Lent. Assumption.
• * 1.49

  Difference of fasts in Lent.
• * 1.50

  Manner of fasting.
• * 1.51

  O Vti••am.
• * 1.52

  Two weekely••fast▪ Wednes∣day & Friday.
• * 1.53

  Saturdaies, Sund••ies, and other holy daies.
• * 1.54

  Crosse Fast.
• * 1.55

  Twelfth day holy water. See the Russe and Abassine cere∣monies on that day in their places.
• * 1.56

  Dog-tale.
• * 1.57

  Times for Or∣ders.
• * 1.58

  Confession.
• * 1.59

  Rites of praier &c. in their Churches.
• * 1.60

  Rites of Con∣fession.
• * 1.61

  Their Temples The Quire.
• * 1.62

  Communion,
• * 1.63

  Holy bread.
• * 1.64

  Fonts and Baptisme.
• * 1.65

  Excommu∣nication.
• * 1.66

  Christopher Fu∣rer mentioneth this Patriarch and his poiso∣ned Cup, pag. 1376. He was aliue 35. yeers after An. 1565. being then 103 yeers old. That of remouing the Mountain I doubt Graeca fide to haue beene hither added from that which M. Polo relateth, To. 2. pa. 70. For Furer should as wel haue heard this as that, hauing letters of commenda∣tion from him: but he menti∣ons it not. Ad∣dition & mul∣tiplication is no new thing with Miracle-mongers.
• * 1.67

  Greekish Monk••
• * 1.68

  Order Mo∣nasticall.
• * 1.69

  Their life in common.
• * 1.70

  Hand-labours.
• * 1.71

  Their habit.
• * 1.72

  Monkes Ere∣miticall.
• * 1.73

  Monkes Asce∣ticall, or vacant to stricter ex∣ercises.
• * 1.74

  No Abby-lub∣bers nor beg∣ging Friers.
• * 1.75

  Monkes fasts.
• * 1.76

  Their Lent•• fasts.
• * 1.77

  Good Friday,
• * 1.78

  Monkes how made.
• * 1.79

  Three yeeres probation.
• * 1.80

  Forgiuing one another. Obedience.
• * 1.81

  Easter why dif∣ferent from the Latines.
• * 1.82

  See of this Sandys sup. l. 6. p. 907.
• * 1.83

  See Fulcherius sup. l. 8. c. 2. p. 1206.
• * 1.84

  The weapons of our warfare are not carnall but spirituall. 2. Cor. 10.4. Christ cruci∣fied apprehen∣ded by faith, crucifying our old man, and mortifying our lusts.

  All the spiri∣tuall worship of God would be turned to such carnall & bodily rites, as you see in this and almost all the differing Christian sects Patriarke of Constantinople. His G••ergie. His mainte∣nance.
• * 1.85

  Tribute.
• * 1.86

  His Family.
• * 1.87

  Other Bishops.
• * 1.88

  Priests liuings.
• * 1.89

  Deacons.
• * 1.90

  Scripture abused.