Guagn. Mafch. 173. 35. I took out of an Authentick MS of another Council, held to the fame purpofe, T. p. 117. by Simeon Patriarch of Conftantinople and his other Brethren, after the City was taken. And not only the Greeks and their four Patriarchs, but the Ruffes alfo utterly disclaimed the Florentine Council, and its pretended Union; in fo much as Ifidore, their Arch-Bishop, (who had been a great, but Treacherous manager in that Affembly, and was made a Cardinal for it,) when he came home defer. p. m. was imprifon'd, and had he not luckily made his efcape he had certainly been cut off. And Biffarion, who had been another falfe Brother here, durst not go home to Conftantinople, but came to an Ignominious Death far from his own Country; for he had juggled (after his Greek way,) with Lewis King of France, pretending to reconcile à difference between him and Charles Duke of Burgundy, and the King took him gently by his long Beard, and faid, Barbara Græca genus retinent, quod habere folebant, intimating that. he was as his Country Men of old, a treacherous Greek; which difgrace, as a notable Jefuit tells us, within a little while after broke his Heart. Doutreman. c. Thus God rewarded, even in this World, thefe two top fticklers in that Coun- Conflant. Bels. cil, who villainously betray'd and cajol'd the rest of their Greek Brethren there. 1. 1. c. 11. The state of the Greek Church, after Conftantinople was taken by the Turks, continued in Peace and Quietnefs but a very little while; I think during the rule of only the two first Patriarchs; for afterwards it was most miferably harraffed, distracted, and opprefs'd; Partly by the infatiable Avarice, and boundless Violence of the Sultans, and their Minifters and Favourites; partly by the mutual Envy and Hatred and the Ambition, and (from hence,) by the lamentable Quarrels and Diffentions amongst the Greeks themselves, especially the Patriarchs and the great Men in the Church. And the Romish Emiffaries and other managers, (thofe dexterous Fishers in troubled Waters) you may be fure reaped no small Advantage by it; they now more cafily and fecurely fcatter'd their Principles amongst them; and many of the better fort of Greek Youths to get Learning (which was now almost loft in Greece) went and were educated in Italy; and thus by degrees the Latins every where infinuated their Doctrines, not only into the ignorant and meaner fort of the People, (who were now like poor Sheep, without any Shepheard, going aftray,) but even into feveral of their chief Church-Men, then divided and distracted amongst themselves. And from those days I muft date the very beginning of the Greeks degenerating, and by degrees being poifon'd with the Latin Doctrines; Men of any Learning, under difficulties and Oppreffion, daily warping towards the Roman Tenents, or for quietnefs feeming to favour them. Thus Metrophanes Metropolite of Cæfarea, a Man of fome Learning and Breeding, went to Rome to confult with the Pope and Cardinals about fome method to be T p. 118. taken for uniting the two Churches; but there was then fo ftrong a party of true ftanch Greeks remaining, as that when he came home again, he was in a folemn Synod, publickly Excommunicated for it. Yet for all this he plaid cruf. Turco. his game fo well, as not long after he was made Patriarch himself; Joafa- Grac. p. 212: phus, or, (as Allatius calls him,) Jofaphat, being laid afide and he thrust into his place. This Joafaphus was not only a Learned Man himself, but was alfo the firft Promoter of Learning amongst them; having fent for Joh. Zygo- ibid. p. 92. malas, an able Man to Conftantinople, and he gave him a Salary to Teach the Youth there the learned Greek Tongue, and the liberal Arts and Sciences. Mich. Cantacufanus, (who then Domineer'd, and did what he would amongst the Greeks,) had a great Pique and Private Grudge against him; but though this his Spite and falfe Accufations, (which by his means were moved and managed in a publick Synod against him,) are reported as the main Causes of this Patriarch's Ejection; yet I doubt not, but with one Party of the Factions then reigning there, this very thing not a little contributed to it, to wit, He had fet up publick Schools for Learning at Conftantinople and, (Ignorance being the Mother and Nurfe of the Latins Doctrine as well as Devotion) this would fpoil ibid. 170. Ep. 4. p. m. 187. P. 212. ́id. 176. id. 212. Phil. Cyprias. Cruf. 17. T. p. 119. T. p. 118. fpoil the Roman Mercate there, and keep the Greeks from going to Italy, and fo from their being any longer tinctured and Debauched in their Principles there; As this was one of the chief occafions afterwards of Cyril Lucar's ruin. I am the more confirm'd in that my abovefaid conjecture, because this Metrophanes, who was intruded into his place, was all along a well wisher to the Roman Caufe; and Busbequius, who was his acquaintance, tells us, He was very eager for an Agreement between the Latin and Greek Churches, beyond the Custom of the rest of that Nation, which in a manner abominate the Men of our Religion, faith he, as Impure and Profane. And Gerlachius, (though he is very favourable in the reft of his Character as Cruf. ut fupr. having contracted a friendship with him,) faith the very fame of him. Yet this Metrophanes after he had fat eight or nine years was forced to refign, and Jeremias, that noted Man, fucceeded him. But about feven years after Metrophanes got in again, and within a year died; and Jeremias was again reftored to his Seat, and fat fome time; but Pachomius, his bitter Enemy, got him Banished to Rhodes, and thurst himself into his Place; but the Patriarchs of Alexandria and Antioch excommunicated him for it, and he was himfelf Banished; and Theoleplus by violence next obrain'd the Seat, but was turn'd out and Jeremias recalled the third time, and died Patriarch. This Jeremias hath a wonderful Character given him by Malaxus, and it is plain that the other Patriarchs and Metropolites, and the better fort of Greeks, lov'd him and honour'd him, by their fetting him fo often upon the Throne; and although Ambition and Envy and Malice mixt with divers Intreagues, might in that confused state of the Greek Church create him many Enemies, yet I am apt to believe that there was another, as powerful a motive, added to all thefe, which particularly animated the Roman faction against him. They did not think him altogether a Man for their purpose, at least not fo Zealous as Metrophanes had been; for he was a Learned and Studious Man, and encouraged Learning as much as Joafaphus had done; and in fome things he directly oppofed the Latins, in other things he rather fhuffled and would not come up to their pitch; I will give you an Instance as to both these Points. Pope Gregory the XIII. endeavour'd to introduce his new Reformation of the Calendar into the Greek Church; Jeremias and the Patriarchs of Alexandria and Antioch, and others, vigorously opposed it, Hen, Hielar. by a folemn Declaration under their hands, and publickly condemn'd the Pope Chronicon. in for his vain Glory, and for troubling the Churches of Chrift, by violently Append. 5 obtruding his Novelties upon them; yet I find that fome of his Enemies were fo wicked, that they falfely and malicioufly fuggefted quite the contrary to the Sultan, as if he had conspired with the Pope to bring in his new Calender at Conftantinople, when really he was the main Man that kept it out. Next let us fee his Sentiments about the Eucharift. The Wirtemberg Divines had fent to Jeremias, the Auguftan Confeffion, defiring his Opinion of it; and you may, bye the bye, perceive by this, that they did not take him for a profest Romanift. And as to the Point of Tranfubftantiation (which, next to the Infallibility, is the fecond bewitching Darling of the Latins) let the Reader judge whether he really may be faid to have embraced it, or whether he rather only cautiously past a Compliment to it, and referved other thoughts to himself, for it had been then a very dangerous thing for him to have plainly expreft himself against it; as the Wirtenberg Divines, in Thuanus, feem to intimate. He faith ; Δοξάζει ἡ καθολικὴ Ἐκκλησία, ὅτι μετα τὸν ἁγιασμὸν, ὁ μὲν ἄρτο μεταβάλλεται εἰς αὐτὸ τὸ σῶμα τῷ χρισᾶ, ὁδὲ δινῶν εἰς αὐτὸ τὸ αιμα, δια πνευμα τῷ ἁγίῳ, ἐντόμε ὄντων δηλαδή, τε ἄρτε, καὶ ἐκ ἀζύμε επελάβετε, φάγετε δ τῦτο εἰπών ἐτὶν ἄζυμον, ή τύπο τὸ σώματα, ἀλλὰ τῦτό ἐσὶν τὸ σῶμά με καὶ τὸ αἷμα με.-ε τύπο λοιπὸν ἢ ἄζυμον ὁ ἄρτος τὸ κυριακῇ σώματα, ἀλλ' ἐνζυμον καὶ ἀυτὸ τὸ το κυρίες σῶμα. · ὁ ἄρτος γίνεται σῶμα χρις δ, ἐπιφοιτήσει τῷ ἁγίῳ πνέυματα μετ Γ. 4. 5. 3. ταποιέντα, κι ὁ ναὸ ὕδωρ αμα χριστεί, αὐτὰ τος λόγον καὶ ἔννοιαν, iapφυῶς μεταποιῦνται εἰς τὸ σῶμα χρισῦ, καὶ ἐκ εἰσὶ δύο ἀλλ ̓ ἐν καὶ τὸ αυτό· ἐκ ἔτι δὲ τύπο ὁ ἀρτῶ καὶ ὁ να τα σώματα και αιματα το χρισέ, μὴ γένοιτο. Αλλ ̓ αὐτὸ τὸ σῶμα id. p. 428. 1. 73. p. m. 494. c 10. p. 86. resp. 1. resp. 2. p. 240. η ན་ το κυρίε τεθεωμένον. Αυτῷ τῷ κυρίε εἰπόντος, τῶτὸ με ἐεὶν, ε τύπω τῇ σώματα, Τ. ρ. 119. ἀλλὰ τὸ σῶμα, καὶ ἐ τύπο τὸ ἅιματΘ, ἀλλὰ τὸ αἷμα. The Catholick Church do hold that at the Confecration the Bread is changed into the very Body of Chrift, and the Wine into the very Blood, by the Holy Spirit; that is, the Bread being Leavened and not Unleavened Chrift faid, take, Eat. Not Jaying this is an Unleavened thing or a Type of my Body, but this is my Body and my Blood.- Therefore the Bread is not a Type of Chrift's Body, or an Unleavened Thing, but Leavened, and the very Body of the Lord. The Bread is, or is made, the Body of Chrift, and the Wine and the Water the Blood of Chrift, by the acceffion of the Holy Spirit changing them above Reafon, (any Word) or Thought, they are changed Supernaturally into the Body and Blood of Chrift, and are not two but one and the fame thing. The Bread and the Wine are not a Type of the Body and Blood of Christ, (far be it from us,) but they are the Body of the Lord Deifyed, the Lord himJelf faying, this is, not a Type of my Body, but my Body; and not a Type T. p. 120of my Blood, but my Blood. Now, his faying, the Bread and Wine are changed into the very Body, and very Blood of Chrift, without doubt pleased the Latins well; but as he explains himself, it is far enough from Tranfubftantiation. They are changed, faith he, eguas, veр λóyor nap ervolar, Supernaturally; as to the mode or manner, it is beyond what we can fay or think, and again pugíwv qoμator Xpela thousands and thousands of Mouths or Tongues p. 110. are not able to express it. The Bread is changed into Chrift's Body, no Man knows how, faith Jeremias, yes, fay the Latins, we will tell you how, the Subftance of the Bread is quite loft, and only the Accidents remain; the good Patriarch either knew nothing of this Theology; or, if he did, he would not own it. Next he pofitively denies the ufe of, avuor, what is unleaven ed, that is plainly wrong Doctrine at Rome. But he faith, the Bread of Chrift's Body is not a Type but the very Body. True, but he calls it Bread ftill, and does not any where at all blame the Lutherans for believing that the Bread p. 192. remains after Confecration. Again he faith, the Bread and Wine are not Types, but then he adds, they are the very Deify'd Body of the Lord. Did the Patriarch now think, or did Berengarius confefs, or could Pope Nicholas believe, the Deifyed Body of Chrift was handled and broken by the Priest, and chew'd and torn by the Teeth of the receivers? He faith indeed that they are not Types, but fure he forgot what he faid before, or if he remember'd it (fuppofing him a real Metufiaft) he prevaricated egregioufly; for he faith, c. 13. p. 97. ἐν αὐτοῖς ὁρῶμεν τὸν χρισὸν τυπέμενον κ τὰ ὑπ ̓ ἡμῶν αυτὲ ἔργα καὶ πάθη, κ γὰρ ἐν τοῖς Φαλμοῖς καὶ ἀναγνώσεσι καὶ πᾶσι τοῖς ὑπὸ τὸ ἱερέως δια πάσης τελετῆς πρατλομένοις ἡ οικονομία τε σωτῆρα σημαίνεται κι ἔτιν ἡ πᾶσα μυςαγωγία καθάπερ εἰκὼν μία ἑνὸς σώματα τῆς τῆς σωτῆρος πολιτείας, πάντα αυτῆς τὰ μέρη ἀπ ̓ ἀρχῆς ἄχρι τέλος, και τα τὴν πρὸς ἄλλελα τάξιν καὶ ἁρμονίαν ὑπ' ὄψιν ἄγεσα. In thefe, (that is, all the parts of the whole Celebration of the Eucharift) we fee Chrift Typified and all his works and fufferings for us. For in the Pfalms and Leffons, and by every thing which the Priest doth throughout the whole Office, the Oeconomy, or Administration, of our Saviour is fignifyed. And the whole ་ Sacred Action is as it were one Image of one Body of the Policy, or Converfation, of our Saviour upon Earth, bringing all its parts from the beginning to the ending, (according to their respective Order and Harmony or Agreement,) under our fight. Here he makes the whole Bufinefs but one continued Type, or a meer Reprefentative of Chrift upon Earth, from his Birth to his Afcenfion; and yet he prefently, faith, τα τίμια δῶρα εἰς ἀυτὸ τὸ κυριακὸν μεταβάλλει σώμα, τα πᾶντα ταυτα δεξάμενον, that the precious Gifts, the Bread and Wine, are changed into the very Body of our Lod, which hath undergone all these things, was Crucify'd, Rofe again, Afcended. This whatever he meant by it, by no means hang together, that all the parts of the Celebration fhould be Typical and meerly Reprefentative, and yet this last alone, Real. Run over the Liturgy beforegoing, the Bread Rab'd with the P. 16. & Caba Lance, p. 65. Cra Q 2 filas MS. A. Q. p. 20. T. p. 121. T. p. 120. Lance, reprefents the Piercing of his Side, and his Crucifixion; The Wine and Water, the Blood and Water issuing from his Side; the Afterisk, the Star at Bethlehem; the Coverings over the Afterisk, Chrifl's Burial; and the like. Now why must the bare Narrative of Chrift's Inftitution of the Eucharift, (which only tells us matter of Fact, and fo really Represents to us only what he did and spake himself) be fo understood, as thefe words, this is my Body, this is my Blood, muft here now be taken as Litterally true, and effectual, and not Typically or Figuratively, as all the other parts are? So p. 28. Q. Chrift's Afcenfion is afterwards Typified by the carrying of the Dish and the Chalice into the Prothefis; when the Pricft there faith, be thou Exalted, O God, above the Heavens, must we believe Litterally that Chrift is really then Exalted, or is this to be lookt upon only as a Type or Representation of it? Again he seems to use the very Latins expreffions, when he faith, Chrift did not fay this is a Type of my Body, but this is my Body, this may feem to be against us, as that other is directed against the Latins, he did not fay this is. avov, unleavened. As to the first I am fure Chrift did not fay, this is, autò To owμd μs, my very Body, but ouμá ue, my Body; and therefore it is highly unreasonable to stretch it to an abfurd Litteral meaning, when it may be fairp. 5. Q. ly called his Body in another Senfe; as the Jews Cake is truly called the Bread of Affliction, by an ufual Hebrew Phrafe, and yet it is not the very fame individual Bread that their Fathers did Eat fo long before. As to the fecond, if that be a good Argument for leavened Bread, Chrift did not fay, this is unleavened, fo he did not fay, this is Leavened; and therein Greeks and Latins are upon a level; and by the fame way of arguing I must conclude them both in the wrong, if they call the Eucharift, a Real, literally true, Sacrifice of Chrift's Body; for he faid no fuch thing, as this is a Sacrifice; He only faid, do this in Remembrance of me; that is if you pleafe, only in Remembrance of that his one Sacrifice of himself, made by himself once for all. Again when he faith, the Bread is changed into the very Body of Chrift, whatever he meant by it, it could not be, that the very Subftance of the Bread is quite loft and made the very Subftance of Christ's very Body, for he hath this explication immediately following; ἔτε μὴν τότε δοθείσης τῆς σαρκὸς τῷ κυρία ἣν ἐφόρει, εἰς βρῶσιν τοῖς Αποςόλοις, καὶ τὸ ἅιματ©· εἰς πόσιν, ὴ νῦν ἐν τῇ θεία μυςαγογίᾳ καταβάινοντ@ τῷ κυριακῇ σώματα ἐξ ἐρανε βλάσφημον γὰρ' ἀλλὰ καὶ τότε καὶ νῦν μεταποιημένες μεταβαλλομένο -- τὸ μὲν ἄρτε εἰς αυτὸ τὸ κυρίω σῶμα, τὸ δὲ οἴνε εἰς ἀυτὸ τὸ κυρίε αιμα. Not that either then, when Christ instituted the Eucharift, the Flesh of the Lord which he bare about him was given to the Apoftles for Meat, or the Blood for Drink; or now in the Divine Celebration of it; as if the Lord's Body came down from Heaven; This is Blafphemy; but that the Bread then was, and alter'd and chang'd into the very Body, and the Wine into the very Blood of the Lord. How could it be his very Body, and his very Blood, (that is Litterally and Subftantially fo,) and yet not the very Flesh and the very Blood which he bore about him? Could it be the very fame Body, without the very fame Flesh and Blood? He faith, it neither was, nor is that very fame Flesh nor that very Blood, which he carried about him, therefore they must be both taken in fome other fpiritual Senfe; and he hath told us it is, rò oùμa Telecoμévor, the Deify'd Body, and that we by partaking of it, Joes & Xápiti Dedi Xpуμatiowμer, may by Adoption and Grace be called Gods. Let that Deify'd Body be what and whence it will, he plainly faith, it is not that very Body of Flesh and Blood which he had here on Earth. Again he tells us that the Greeks call all the Sacraments, μυτήρια Myfleries, δια τὸ ἐν ἀισθητοῖς συμβόλοις νοητὸν ἔχειν τὸ ἀποτελέμενον καὶ ἀπόῤῥητον, becaufe by fenfible Symbols, or tokens they produce, or effect, an Intellectual and hidden thing in us. And therefore he calls the Eucharift κοινωνίαν τῆς πνευματικῆς τροφῆς, the Communion of Spiritual nourishment, because it impart it to our Souls by receiving these fenfible things, Bread and Wine. Yet more fully, TỸ μer xápiti tỸ πrévμAT & νοητῶς ἡμῶν τὰς ψυχὰς ἁγιάζη, τῆς ἀισθητοῖς δὲ ὕδατι, ἐλαίῳ, ἄρτα, ποτηρίῳ, καὶ τοῖς c. 10. p. 86. ibid. T. p. 122. P. 78. 79. now is. λοιποῖς P. 79. Hiftoire Critiq. λοιποῖς ἁγιαζομένοις τω πνέυματι, καθαγίαζη ἡμῶν καὶ τὰ σώματα. Chrift Sandlifes T. p. 112. our Souls Intellectually, or Spiritually, by the Grace of the Spirit; but by fenfible things, Water, Oyl, Bread, the Cup and the like, being Sanctified by the Spirit, he alfo Sanctify our Bodies. Here he makes all these fenfible Things Types alike; the Water in Baptifm is a Type of our Regeneration, (and the Chrifm there, he faith, is, onμewors zy opgaris XT8, a fignification and p. 78. feal of Christ,) and the Holy Oyl is expreffly called, Jeis TÚT ixées, a Type of the Divine Mercy; and therefore he muft here make the Bread and Cup as much a Type, of the Body and Blood, as any of the reft, like the Maronites, who as the Learned R. Simon tells us out of their Books, call the Confecra- Apolog. p. 219. ted Wine in the Cup, exprefly a Type of Chrift's Blood, as they call the Vater, which they mixt, a Type alfo of that which flow'd out of his fide. The Water (and the Chrifm) and the Holy Oyl are changed by being Sanctified by the Prieft; but none will be fo mad as to fay that they are Tranfubfiantiated into this or that; no more could the Patriarch, who so plainly faid thefe Things, believe that the Change of the Bread and Wine, be it what it will, was fuch a Subftantial change as the Latins make it. Therefore this Patriarch (and we may well fuppofe the main Body of the Greek Church under him) made no great approach nearer to the Roman Doctrine in this Point, then what was made at the Council of Florence; and confidering the Distraction and Confufion of Affairs at that time, and the Violence and Fury of the Latins, who were always very Vigilant and Bufy both at home and abroad in carrying on their Point, what he did was done with that Prudent Caution, yet fuch plain Indifferency, as fignified nothing to their Caufe. But there were fome Greeks even then, and fome fince, who rafhly and boldly ventur'd to affert it in exprefs Terms. Gabriel Severus did not stick to use the word, Teriлs and Teл- Apolog. pro Ecl. Orient. p. 4. de ST Tranfubftantiation and Tranfubftantiated. I will not fay he was the first partic. p. 21. inventer of these words; yet what a late Author fays to the Contrary, of Ge- &c. nadius (the first Patriarch of Conftantinople under the Turks) his having ufed de la Creance it long before him, feems to me very fufpicious. His words are quoted out of de Levant. p. a MS. of Meletius Syrigus against Cyril Lucar's confeffions, fo that the truth 41. and 201. of this Matter depends wholly upon the Fidelity of Meletius and this Author. I fhall not think much to give you the words as they are quoted, πIξεύειν ὀφείλομεν, ὅτι ἐν τῷ μυτικῷ τέτῳ σώματι αυτός ἐστὶν ἀληθῶς ὁ κύριῷ ἡμῶν Ἰησᾶς, ὁ ἐκ Μαρίας γεννηθεὶς, ὁ ἐπὶ σαυρᾶ, ὁ ἐν ἐρανῷ νιῦ, ἀὐτὸς ἐκεῖν ἢ ὁλόκληρα, ὑπὸ τοῖς συμβεβηκδο το ἄρτε συγκαλυπτόμενΘ, κ κατ' ἐσίαν ἐστὶν ἐν τῷ μυτηρίῳ, ἐ κατὰ χάριν ἢ δύναμιν ἐδὲ τύπον ἐσὶν τὸ μυτικὸν τε χρισὸ σῶμα τὸ ἀληθῶς σώματος, ἀλλὰ ἡ ἀλή θεια εκείνη τῷ σώματὶς όξιν· ε γὰρ τύποις ἐδὲ σκίαις νυῦ, ὡς ἐν τῇ παλαιᾶ, ἀλλὰ πράγ μασι καὶ ἀληθείαις λατρέυομεν. Ει δὲ τὶς τὴν ἁγιων ̓Αντίτυπον λέγει τὴν θυσίαν ταυτην τῷ Τ. ρ. 123. δεσποτικῦ δείπνε εκείνε, δῆλόν ἐτιν, ὅτι ἡ θυσία μὲν ἄυτη τύπῷ ἐπὶ τῆς θυσίας ἐκείνης, ὥσπερ καὶ ὅι νῦν θύοντες τύποι εισὶ τᾶ τότε θύσαντῷ Ἰησῦ, τὸ δὲ ἀποτέλεσμα τῆς θυσίας τὸ αυτὸ ἐπι καὶ τότε καὶ νῦν, Ἡ μετετίωσις δηλονότι. Thus we ought to believe that our very Lord Jefus himself, who was born of the Virgin Mary, who was Crucified and is now in Heaven, is truly in this Myftical Body, being himself entire hidden under the Accidents of the Bread; and is according to Subftance in the Mystery, not according to Grace or Efficacy. Neither is the Myftical Body of Christ a Type of the true Body, but is that Truth of the Body; for now we worship not with Types and Shadows, as of old, but with Things and Truths. But if any of the Saints call this Sacrifice an Antitype of that Supper of our Lord, it is plain, that this Sacrifice is a Type of that Sacrifice, as alfo they who Sacrifice now, are Types of Jefus who Sacrificed then; But the Effect, or end, or defign, of the Sacrifice is the fame both then and now; To wit Tranfubftantiation. First here feems little lefs then a plain Contradiction; The Mystical Body of Chrift is not a Type of the true Body, and yet this whole Mystical Sacrifice, is an Antitype of that Sacrifice which Chrift made, and the Priests are Types of Christ, but then, that is no more the real Body of Chrift, of which it is an Anti type; |