ules of discipline will vary in remote and independent churches;
and the reason, even of divines, might allow, that the difference is
inevitable and harmless. The craft or superstition of Rome has imposed
on her priests and deacons the rigid obligation of celibacy; among the
Greeks it is confined to the bishops; the loss is compensated by dignity
or annihilated by age; and the parochial clergy, the papas, enjoy
the conjugal society of the wives whom they have married before their
entrance into holy orders. A question concerning the _Azyms_ was
fiercely debated in the eleventh century, and the essence of the
Eucharist was supposed in the East and West to depend on the use of
leavened or unleavened bread. Shall I mention in a serious history the
furious reproaches that were urged against the Latins, who for a long
while remained on the defensive? They neglected to abstain, according
to the apostolical decree, from things strangled, and from blood: they
fasted (a Jewish observance!) on the Saturday of each week: during the
first week of Lent they permitted the use of milk and cheese; [6] their
infirm monks were indulged in the taste of flesh; and animal grease was
substituted for the want of vegetable oil: the holy chrism or unction
in baptism was reserved to the episcopal order: the bishops, as the
bridegrooms of their churches, were decorated with rings; their priests
shaved their faces, and baptized by a single immersion. Such were the
crimes which provoked the zeal of the patriarchs of Constantinople; and
which were justified with equal zeal by the doctors of the Latin church.
[7]

[Footnote 2: ''AndreV dussebeiV kai apotropaioi, andreV ek sktouV
anadunteV, thV gar 'Esperiou moiraV uphrcon gennhmata, (Phot. Epist.
p. 47, edit. Montacut.) The Oriental patriarch continues to apply
the images of thunder, earthquake, hail, wild boar, precursors of
Antichrist, &c., &c.]

[Footnote 3: The mysterious subject of the procession of the Holy Ghost
is discussed in the historical, theological, and controversial sense, or
nonsense, by the Jesuit Petavius. (Dogmata Theologica, tom. ii. l. vii.
p. 362--440.)]

[Footnote 4: Before the shrine of St. Peter he placed two shields of the
weight of 94 1/2 pounds of pure silver; on which he inscribed the text
of both creeds, (utroque symbolo,) pro amore et _cautela_ orthodoxae
fidei, (Anastas. in Leon. III. in Muratori, tom. iii. pars. i. p. 208.)
His language most clearly proves, that nei