P. 19. Cap. 2. Cap. 2. * p. 20. *tleman with a deep figh faid, that their Obfervation thereon was very just and true; for, faid he, I have in an old Trunk above all the Lives and Fortunes (the common Phrafe and Flight of their flattery) of all the Commons of England; there they will do no harm as they did me no Good. He and all the Nation knew very well how fuch Subfcriptions were procured, and they all have fufficiently feen how little they fignified. For my own part I am fully affured of as little Fruit, but I cannot fay, of as little harm. that will accrue to your Çaufe from thefe which you have collected. Mot Excellent Sir, I moft humbly beg that you would be pleafed bur to confider what the Jerufalem Synod it felf (which I have feen as attefted under your own hand) hath declared concerning this Point, and I cannot but think that then you must be of my mind. Every Article, or matter of Faith, or of any other Ecclefiaftical important Subject propofed in writing by a Patriarch, ought to be Synodical; that is, written, (or drawn) with the deliberation of a Synod, and Synodically examin'd and (then) fubfcribed. It ought to have the Sentence (or Approbation) and the Subfcriptions of • all the most holy Patriarchs, and the most common (or univerfal) confent of all the Clergy, and of all others who are confpicuous for their Holinefs and Wisdom, fo that fearce any one might contradict it. Now you will find all your Atteftations moft Miferably defective in all thefe most neceffary Circumstances. There cannot be the leaft pretence of any Synodical Authority for them. Did the moft ignorant Subfcribers, Armenians, Cophtes, Mengrelians and the reft, Deliberate, Examine, and Debate the Articles con⚫tain'd in them? Or were they in the leaft capable of doing it? The Subfcri⚫bers had indeed learned to make fome formal, affected Scrol, or Cypher, but I question much whether there were many able to write their very own names truly and legibly. He Thefe and many more fuch were the ufual Notions and Subjects of the many and feveral Difcourfes which his Excellency was pleafed moft Graciously to admit me to, both before Sir Dan. Harvey and privately with himself. was a Person of a most candid Difpofition, and he gave me a fair and generous Liberty of Speech, which I always ufed with fo much Humility and Deference to him as there never happen'd the leaft Warmth or Paffion between us. He was a great lover of Antiquities, and had made a Glorious Collection of Marbles with antient Infcriptions, and of innumerable Drawings and Defcriptions of whatsoever was Remarkable in his Voyage and Progrels all over the Archipelago and elsewhere. I having fome Knowledge in thefe things found my company very acceptable to him; and I had the Liberty of introducing all curious Travellers (who were pleafed to Vifit me at Conftantinople) into his Prefence; who, with a moft obliging Frankness and Courtesy, gave us leave to view and note whatever we found and counted obfervable amongst all his numerous Rarities. He was much delighted with our Reflections and Reafonings upon them, which I perceived was not fo well liked by fome Latin Emiffaries who haunted Mart. 19. him; for he one day vifiting Sir Dan. Harvey told us, that Padre Carnizaris 1674 5. (the Commiffario of the Latins at Jerufalem) was mad; for he had had the confidence to write to him, and tell him, that he was more intent about. Bagatelle e Coglionariè, Trifles and Fooleries, then about the good of the Church. This made me more cautious whenever I converfed with P. Carnizaris, or any other, de cette Fourmilliere, of thofe forts of Myrmidons, who fwarm'd every where in Turky. In the Marquis's private Difcourfes with me about his Rarities, it was impoffible but fometimes Notions about religious Matters would be intermixt; and if he told his Creatures of the freedom of Speech which he allow'd me, it might well raise fome Jealoufies in them that I might fome ways flake him or cool him a little in his Zeal; But I folemnly declare that I never perceived any defign in him upon me, and I could not be fo Senfelefs and Foolith as to aim at any fuch Effect upon him, only by my fimply and calmly acquaint acquainting him with the Substance and Reasons of my own Belief; as I have Difcourfed with many others, Turks, Jews, and the like, only for Information without difputing any thing. p. 20. turgy. .p. 34. Habertus Ar p. 21. His Excellency very often mention'd, to oλulgúnTor, that general and most celebrated Affertion of the Latins, that all their Doctrines and Practices were handed down to them by an infallible and uninterrupted Tradition from Chrift himself and his Apoftles. That all their feven Sacraments, and their very manner of Celebrating them, were all prescribed and delivered by words of their Mouth, and not in writing, to all their Profelites, and fo defcended to all fucceeding Generations. I wonder then whence came that great and strange variety of thefe things amongst them. Not to mention the time of keeping their Eafter, the use of Images and Pictures, (which, as I have elsewhere noted, the firft Converts by their Law abominated as being Jews,) the, 'Ayana, Love Feafts, Deaconesses, and many other Primitive Ufages afterwards abolished; How came, 'Agròs, the Loaf at the Eucharist (be it one or more, Fermented or not Fermented,) to be turn'd into a Wafer by the St. James's LiLatins, or into eleven little Bits by the Greeks? Were either of thefe, or a Edit. Morel. hundred more fuch Practices used by Chrift, or known to his Apoftles? I find a full and an Ingenuous Confeffion (how all these Matters came to pass) dropt either by Inadvertency, or by the force of plain Truth, in a Learned but very Partial Abettor of the Roman Doctrines. It was, faith he, a most cunning that.p. 320. Thought of fome of the, not Ignoble, Schoolmen, who, when many Problems of curious Enquiry, about the Doctrine of the Sacrament, crouded in upon them, which they were not able to folve or reconcile with the Vulgar and commonly received Opinion, had this fubterfuge, or fhift, that they should affert, that most Rites, which were of a very obfcure Original and Inftitution were delivered (by word of Mouth) by Christ our Lord to his Difciples, in their meeting at their last Supper. This, faith he, ought not to be difallow'd, or counted beyond Opinion and Faith; yet they have produced Scarce any one of the holy Fathers who clearly faid it. The very fame Tradition only is pleaded alfo for what is Inftituted, and Published about their ut fupr. p. 3216 Ordinations. The fame is likewise pretended for the Rites of Elections and 322. Confecrations of all the Clergy, and are declared to have been thus exactly observed in the Greek Church from Phillip the Emperor, Anno Chrifti 246. p. 444. and Conflantine the Great, Anno 306. to the taking of Conftantinople by the Turks; where he freely gives us this very true account of the ways and Methods practifed there to this very day. Since the Grand Seignor is Head of the Greek Church, they Elect, faith he, and Ordain only him Patriarch of Con- p. 487. ftantinople, quem, Xgurds & Xgiços, defignaret, whom Gold, not God, or Chrift defigns. Let that stand as an indelible Mark of the very little or rather no Authority, which the pretended Councils or Conventicles of fuch Mercenary Patriarchs will deferve, or can find amongst all understanding and fincere Judges of thefe matters. For it is very plain to me that at least all these various Rites and Forms and Obfervances, and thefe quite different ways of Celebrating these pretended Sacraments and the like, were invented and taken up by the chief Heads and Governors of the grand Churches in feveral places; fome fetting up their own peculiar Conftitutions; many Imitating or variously or imperfectly Copying after others; moft inferting Capricious fancies of their own; fo that in general we must juftly count them to be of meer human Authority, and not of Chrift's own exprefs Inftitution. For it is Impoffible that this variety of Traditions fhould come all from one Mouth; which then of thefe divers and therefore uncertain Traditions can be Authentick enough to make a true Sacrament, which (as all confefs) muft have only Christ himself for its Author and Commander? In the Greek Church (according to Germanus, Cabafilas, Simeon Thessalonic. and other Interpreters and Expofitors of their prefcribed Practices) all their Rites have a Myfterious meaning in them; but what are the common Peo ple Morel, verf. a vet. *p. 21. ple the better for it? Most of the wifeft Priests can give no ready account at all of thefe matters. I am very confident that the very best of them do not bear the hundreth part of thele Notices in their Memory; ask the meaning of any of the most common Rites amongst them, and they fhall be utterly to feck, p. 121.c.1.Ed. Or give anfwers quite different from one another. This is the Declaration of Gentian Her-Cabafilas, Univerfa Myfterii celebratio eft veluti una quædam Imago unius corporis reipublicæ fervatoris, omnes ejus partes ab initio ad finem, per ordinem & inter fe convenientiam, fub afpectum deducens. The (aɣwɣá) whole Celebration of the Mystery (or whole Synaxis) is as it were one certain Image, ἑνὸς σώματα τῆς τα σωτῆς @ πολιτείας, of the one Body of the Polity of our Saviour, that is, of the whole Oeconomy or Practice of Christ, bringing under our fight, or view, all its parts from the beginning to the end by order and agreement amongst themfelves, and we have the fame more p. 151. c. 16. fully, what things, faith he, are done before the Sacrifice, are those which were before his Death; to wit, his coming, àvádež, his being shewed or declared, his perfect Manifestation. But what things are done after the Sacrifice (fignify) the Father's promife, as he himself bath faid, the Defcent of the Spirit to the Apostles, the Conversion of the Gentiles by them to God and their Communion. And all the whole Celebration of the Myfiery (or Synaxis) is as one certain body of (his) History from the Beginning to the End, being entire and agreeing with it felf; fo that every one of those things which are done or faid, conduceth feparately fomething to the per22. fection of the whole. Therefore that part of the whole Synaxis or Adminiftration which concerns the Eucharift is only to exprefs Christ's Paffion. And the Invocation feems to me to have been first defigned only then to follow it, to reprefent the Defcent of the Holy Ghost in its proper place, after the Suffering and Afcenfion of Chrift, according to his own Promife made before his Death. For to compleat the whole Oeconomy or Symbolical History of Chrift, and by this in the last place, the fullfilling of his Promife; we have, in this my P. 23. A. following Treatife in the Synaxis, a fhort Summary of the chief parts of it; the Cross, the Sepulcher, the Refurrection, Afcenfion; and then remain'd only the Defcent of the Holy Spirit, which there they then immediately pray for upon Themselves and upon the Gifts, that fuch a Change may be made to all those who receive them, as is fpccified afterwards, and (as I have noted in my Treatife) all this was at firft but one continued Prayer, but after. wards was interpolated as now we find it. Yet this whole matter is now very immethodical; for this, or fome other Prayer for the Defcent of the Holy Ghost, should rather have been fet juft before that which you have towards the end of the Synaxis; where the Pricft to reprefent Chrift's Afcenfion goes out of the, ayor Raua, Chancel into the Prothefis, where he recounts that Chrift had now fulfilled all his Father's Difpenfations; there then remained nothing but his fulfilling his Promife of fending the Holy Spirit; and then would have been the propereft place to have Pray'd for it. P. Ibid. P. 24. F. Fi 29. £. Now this whole Symbolical way of fetting forth the Hiftory of Christ, could not be thus delivered by Chrift himfelf; for whence then came it into the pretended Liturgies of James, Chryfoftom, Bafil and the reft with that variety? Whence came fo many different Copies of them, especially of that of Chryfoftom, which Goar himself complains of, as you find in the following Treatife and my notes upon it? All this moft evidently prove my above faid Affertion, that these were only invented or taken up by the Governors of feveral Churches in feveral places, and could not be the entire or certain Traditions of Chrift himself; much less therefore be of purely divine Authority; Patriarchs dictated or impofed what they pleafed, and the Ignorant Multitude receiv'd it. Befides they have been manifeftly patcht and interpolated; and either ignorantly or careleffly jumbled together by later hands. Though the first Compofer or inventor of this Symbolical way of the whole Synaxis, might perhaps intend thereby to reprefent Chrifl's Hiflory to the Communicants, and thereby thereby briefly to enliven their Commemoration of it in them; yet following Ages have made it a confused, and, (to most of them) an unintelligible Myftery indeed; and the Celebration of the Eucharift therein, being only part of the reprefentation of the whole Oeconomy, must therefore needs be thought by them to be but only Symbolical or Figurative it felf; you may fee this more fully and plainly in the following Treatife. 20. The Marquis in answer to this always apply'd that other common Notion of the Latins, that although the Greeks might have many Rites and Obfervances in the Celebration of the Eucharift much different both from the Latins, and from many of themfelves, yet they all alike believed the Thing, that is, the Doctrine of the real Prefence, and a Corporeal Prefence, fuch as is pretended to be in Tranfubftantiation. Chrift himself hath promised, where two or three Mat. 18. 19, are gathered together in my name, there am I in the midst of them; and again, Lo, I am with you always even unto the end of the World. In both Mat. 28. 20 thefe places is plainly promifed, a real, true, and continual Prefence; but can it be meant of a Bodily Prefence, fuch as when Chrift appear'd to the two Luk. 24. 13. Difciples which were going to Emmaus? Or, as be flood in the midst of his Joh. 20.19, 20. Difciples after the Refurrection, and fhew'd unto them his Hand and his Side? His Feet, his Flesh, and his Bones? Let us fee how the Latins them- Luk. 14. 39, felves expound thefe places; furely they will ftand by the fence of their own 4°. Doctors, cfpecially thofe their topping Emiffaries, the Jefuits. As to the first place fay they; In my name, that is, for me, in respect of me, in regard to A Lapide in lome, for my fake, for love of me, feeking nothing but me and my Glory. In cum. my name, that is according to fome, for Chrift, fo as they may feek nothing Mat. 18. 19. but him and his Glory. According to others, by calling upon the name of 20 Chrift, which feems more agreeable becaufe mention is made of asking, (or cum Praying in the verfe before going,) according to this agreeableness with what was there faid, and with the common cuftom of Speech, to be gathered together in the name of Chrift, feems to me to be nothing else but by bis Authority, as St. Paul explains it, with the Authority and Power 1 Cor. 5. 4. of Chrift. * P. 23. Maldon. in lo cum. I am there in the midst of them. That is, there I affift, I cooperate, and 4 Lapide in lo` direct their defires and vows (or Prayers) and fulfill them. I am there, Maldon. in lo not only as Hilary faith, dwelling in them by my common Grace, as I am in cum. every fingle Saint; but by a more eminent Prefence, I am by a greater and more peculiar Help and Affeftance in the middle of a Congregation of pious Souls, met together by my Authority and my command, with one Mind, and ane Heart to ask it of me. We find both thefe Authors at last defirous to make this Promife of Christ's Prefence, chiefly, if not folely, to have been given to Synods and Councils, and Confiftories, or Judicial meetings of the Governors of the Church; but yet truly to me it seems most properly applicable to Chriftians meeting at the Eucharift; for that is called by way of Excellence, the Communion, the publick Office whereby we teftify our perfect Agreement Mat. 18. 19. touching every thing that we then ask; the whole defire of our Hearts is thus to agree, to be united to Chrift our Head, and to one another as fellow Members of his Myftical Body. cum. Let us now confider the second Text. Lo, I am with you always; as well Mat. 28. 20. as I am God, as, as I am Man, by my prefent Help, Grace, Strength, Com- 4 Lapide in lofort, Direction, Deliverance, which I will always afford you and your Succeffors, whereby I will make all hard things eafy to you.The World Shall firft ceafe to be, before my Prefence in the Church hall fail. You shall rule the Church visibly, but I will govern and Protect it Invisibly. I will ask the Father and he shall give you another Paraclete, that he may re-Joh. 14. 16. main with you for ever, even the Spirit of Truth. He here (perhaps unawares) rightly own'd Chrift's Prefence to be Invisible, but in what follows he with the Schools Sophiftically endeavor to hide it under the Species. Lo, cum. 7, 8. P. 23. Sup. 10. 13. chifm. Lo, I am with you. Some of the old Interpreters faid it was by his Maldon, in lo- divine Nature, as being by it Prefent every where; but this his Prefence here Mat. 28. 20. with the Apostles, must be meant in a more peculiar way then it is with every Creature, with Beafts, with Men both good and bad. It therefore figJoh. 14. 16,nifies that Chrift would be with them, by the Holy Spirit which he would fend them, to teach them all Truth, to direct and govern them. All which things are indeed very true, but other antient Expofitors feem to me to have beft explain'd the place; that Chrift might speak not only of his Divine, but also of his Human Prefence, not that as he was a Man he would be prefent with his Apoftles in (or with) his Body, but that he calls his Favour and his Help, bis Prefence; and that he would afford that to them, not only as he was God, but as he was Man; for he is faid to be with them, because he would by his help be with them in all things, as God is faid to have been with Jofeph. Here they plainly own to be meant, not any Prefence of Chrift's Body, but only of his Holy Spirit; whofe Favour, Help, Comfort, Direction and Grace is truly his real Prefence; which according to his Promife, was ever believed to be Performed to us in all our facred and folemn Meetings; our publick Fafts and Humiliations, our Prayers, Supplications, Praises Church Cate and Thanksgivings; efpecially in those two only divine Ordinances (as being plainly Inftituted by himfelf) as generally neceffary to Salvation, that is to Jay, Baptifm and the Supper of the Lord. The Elements in both are Sanctified alike by the real Prefence and Affiftance of the fame moft Holy Spirit. The Bread and Wine in one, are no otherwise in Substance changed, then the * p. 24. Water is in the other; but both are now no longer Common, but are alike Confecrated or made Holy, to the Intent and Ufe for which Chrift himself appointed them, as Irenæus and all the Primitive Fathers unanimoufly teach us. very pretended Liturgy of Chryfoftom (before it was Interpolated) faid the fame thing, utabara wge geveadoy, changing fo as it may be to the Receivers, for the Sobriety of their Mind, the Communion, or Communication of the Holy Spirit, &c. If the Latins had rested in these words of the antient Fathers, MetabάMEN, METAT, and the like, to change; and not invented, and as boldly Afferted, that moft abfurd Mode, of Subftantially changing the Elements, we might have been at peace to this very hour. The Synod of Jerufalem, (though perhaps unawares) put an honester and fuller Interpretation upon the Mat. 28. 20. Text, the Lord faying, that he would be with us forever, although he is with us by other means of Grace and of his Benefactions, yet by a more Excellent manner he dwells in us, and is with us by the Epifcopal Adminiftration, and is united to us by the holy Myfteries, or Sacraments; fo that his real Prefence is the very fame in Baptifm and the Supper of our Lord, which are both alike of his own Inftitution; and Chrift's Bodily Prefence is no more real, nor more necessary, in one then in the other, for the affording his Assistance and divine Help. P. 253. The It is the common Maxim, or Cant rather, of the Latins, that it is enough for a good Popish Chriftian, to believe the thing as their Church believes it, without making any Reflections about it. So then the most Ignorant wretch amongst them that only faith, that he believes that what he receives in the Eucharift is the Body of Chrift, nay, his Blood too, (though if he be a Layman he receives not one drop of the Wine) believes Tranfubftantiation as truly as Bellarmine himself, or the cunningeft Schoolmen ever did; though he cannot answer you one word if you ask him, what he means by Chrift's Body and Blood? Is it his very Flesh and Bones entire, which hang'd upon the Crofs, which he now takes into his Mouth, and grinding it with his Teeth then swallows down? Is the fame Morfel, not only, that very Body, but also that very Blood too which he then fhed there? If he believes not this very thing, he believes not Transubstantiation. If he believes not this, he Rom. 10.8,9,believes he knows not what. With the outward words which he speaks, there must be an inward steady Thought to accompany them, or else his only |