T. p. 136. grown out of Fashion. I moft heartily pity the prefent State of the oppreffed Greeks, and if I have really guest amifs, I do as heartily beg their pardon; but this I think is an undeniable Truth, that Money, at least with the Turks, doth all things; and be fure it is not wanting with the Pope and his Complices.

Epift. p. 10.

I come now to the Famous Synod of Dofitheus pretended to be made Anno 1672, whilft I was at Conftantinople. It was firft Printed 1676 under the Title of Synodus Bethlemitica, A Synod at Bethlehem, and Reprinted Anno 1678 with this Title, Synodus Jerofolymitana, A Synod at Jerufalem. Of which as likewife of Dionyfius, Patriarch of Conftantinople, his Anfier annext to it (which you may if you plcafe as well call a Synod at Conftantinople) take this brief Hiftory. Monfieur Arnold had wrote a Treatife, called, La perpetuité de la Foy de l'Eglife Catholique touchant l'Euchariftie, the perpetuity of the Faith of the Catholick Church concerning the Eucharift, defigning chiefly, as I have been often told, to have brought thereby a great Marfhal of France over to the Church of Rome. The famous Monfieur Claud wrote against him; and at last, amongst other Points of Controverfy between them, this was infifted on as a grand Queftion, whether the prefent Greek Church did own Tranfubflantiation, or not, Monfier Arnold affirm'd that it did, Monfieur Claud as pofitively denied it. The Romish Emiffaries, who had been a long time fowing this new Doctrine up and down amongst the Greeks (as is above noted) were immediately fet on work to fee now what Crop they might reap thereby, in order to fupport Mr. Arnold's affertion. In this effort they did not apply themselves fo much to ordinary Pricfts or others of a lower Rank, as they aim'd at the chief and leading Men amongst them; having well known and every where practiced all along that faying, fmite the Shepherds and the Sheep will be Scatter'd; if by any ways or means they could but pervert or fecure the Great ones, the reft would not much trouble either Themselves or Them. The great Men however were very wary and cautious at first, and gave but very cold or infignificant Answers to either their private Letters or perfonal Demands; according to Nectarius his advice to Paifius, (in an Epiftle which I have of his by me in D. Martio. An- MS.) who bad him not give Fryar Lazarus (who had follicited him for his no. 1671. Opinion concerning the Eucharift) fo much as the very Lord's Prayer in writing under his hand, for he and the rest of thofe Emiffaries inλas podégχονται ἵνα διασύρωσι τα ἡμέλερα, come highly and craftily to traduce and difturb our affairs; and he told him there, that the Pope himself defiring such a Confeffion could not get it. Seeing therefore that no private Man by word of Mouth, or letter from any one could do any good in profecuting this affair, it was at laft concluded that the Illuftrious Marquifs de Nointel, (then the King of France his Embaffador at Conftantinople) being a Man of Addrefs, and great Devotion, and now in fo Powerfull a Poft, was the most proper, if not the only, Person to undertake and Effect this weighty Matter. He was very Courteous, Affable, and Obliging to every Body; and though I had far different Sentiments from him, yet I had the Honour of his Acquaintance and frequent Converfation; and I shall not blame him for fhewing his Zeal for his Religion, for he would always candidly give me leave, civilly and freely to defend my own; befides he was a Janfenift in his own Opinion, and therefore had a pcculiar refpect for Mr. Arnold and as great a Favour for his Caufe. He undertook it, and his first attempt was upon Parthenius, then Patriarch of Conftantinople in June and July 1671. He got this Patriarch and fome other Bifhops to his House, and would have procured a Remonftrance or Confefsion about the Grand Point from them under their hands, but could not prevail; wherefore that Patriarch could expect no Favour from him. This Parthenius and his Party had bought out Methodius, who came and took Sanctuary in our Embassador's Houfe; and a contrary Party to Parthenius, which were countenanced by the French Embassador, bought him out, and brought in Dionyfius, Metropolite of Lariffa, Nov. 8. 1671. The French Embaffador and

T. p. 137°

My private

Notes 3. 5.

4. 3.

5. 11.

19. 3.

I were both together at his Inftalment, and he was pleased to Invite me that T. p. 137day to Dinner, but I could not then wait upon him. My own Lord Sr. Dan. Harvey, and his Family went into the Country for fome part of that Summer, and left Methodius in our Palace at Pera. The French Embaffador made ufe of this opportunity, and got Methodius from ours to his own Palace; Metho dius fent an Epiftle to my Lord, Sr. Dan. Harvey, (which I have still by me) wherein he civilly excufes himfelf for leaving his House fo abruptly; telling him that he had many Spyes about him, and he fear'd he could not be safe there, whilft Sr. Daniel was abroad; and many inconveniences might follow, which he thought it was better to avoid. In January following, viz. 167. this Dionyfius, then Patriarch, and feveral others of his Party fubfcribed that Declaration (which you have before) in a parchment alone by it felf, and it p. 45. Q. was adorned and firmed with a Golden Seal, and the French Embaffador fhew'd it me, (as I there tell you,) with a great deal of Joy and Pleafure; fo that the owning of Tranfubftantiation was the main Point which he Coveted; and you have it now Printed word for word, amongst the other Points fubfcribed by this Dionyfius and Paifius, and another Dionyfius, and Methodius (who had all of them been Patriarchs before, but now were fet afide) and about 40 more Bishops of that Party. All these were prefent at the Inftalment of Dionyfius, and all Anathematized Parthenius there publickly before us; and therefore being thus revived in Dionyfius his Intereft, they might be the fooner perfwaded thus to gratify the French Einbaffador, who had been fuch a Friend to Dionyfius and to them; and fo continued, for when Gerafimus had turn'd out Dionyfius, and was made Patriarch in his place, (July the 30th. 1673.) 12. 6. and Dionyfius and feveral others of his Party, fled to his Palace for fhelter. This Zealous Embassador, in the beginning of the Year 1671 when he attackt Parthenius, (as is faid,) had at the fame time been treating with Dofitheus, Patriarch of Jerufalem, from whom he had received this Declaration now T. p. 138. called, the Synod of Bethlehem or Jerufalem, as he tells us himfelf in his lerter Printed in French at the end of it. This is dated March 20th. 1671. and it was drawn up in October going before, 1671. as I judge by thofe words, μετα τὴν ἐνδεκάτην τε Γαρόντα, δηλαδὴ τῇ Ὀκτωμβρία, μηνός, after the Eleventh of this Inftant October; So that Parthenius and Dofitheus feem to have been appli'd to much about the fame time. There are put to this Picce the names of Dofitheus and his Predeceffor Nectarius; of but feven Metropolites, Arch-Bishops, and Bishops more; of about 13, or 14 Priors or Governors of Monafteries; of 23 or 24 Officers of the Church and others. of mean Degree, the Patriarch's Creatures or employ'd by him; of about 16 or 17 ftraggling Monks and Deacons, of which kind of Cattle they might then (as they did afterwards) rake together enough; nine or ten figned in Arab. And fo of all forts you have the names of Seventy; Indeed it is great Pity, as it is to me a great wonder, that that great Man Dofitheus and his whole Patriarchat, especially at such a Festival, the Dedication of the Church at Bethlehem (when one would think that there must needs have been a vast concourfe of Votaries, Ts avτax yus, from all Parts of Chriftiandom) I fay it is a wonder that he fhould not have mufter'd up a far greater and more magnificent number of Confeffors of the Oriental Faith. However this is the naked Story of thefe matters of Fact; of all which if I might have leave, I would here freely give my real Thoughts; If my Opinion might feem to any Man reasonable or any ways fatisfactory, I fhould be glad; if not, let every one peaceably use his own, as I defire, till I am better informed, quietly to enjoy mine. Therefore in what I have faid, or what I fhall follow, I would not be thought as defigning any thing in the least to derogate from the Honour or Integrity of thofe great Men, (to whom for their Courteousness, Familiarity and Friendship I must ever acknowledge my felf most highly obliged) the Illuftrious Marquefs de Nointel, or the two moft Reverend Patriarchs, Dionyfius and Dofitheus; but I would be understood to write (as the Learn

S

cd

P. 133.

P. 10:

P. 155.164. b.

&c.

T. p. 138. ed R. Simon faid he did in a like case,) rather, Hiftoricorum more, like an Hi172. b. &c. ftorian, that is, to give an honeft and Impartial Account, to the best of my Knowledge, how matters paffed in the Greek Church when I was there. Of Q. p. 45, 46. this declaration of Dionyfius I have spoken before, and fhew'd that it is a good step nearer towards the Roman Doctrine of Tranfubftantiation, than what thofe of the very forwardest Greeks at Florence advanced unto. Thofe Florentine Greeks own'd the Elements, day to be Confecrated by the words of Chrift; but all the Change they feem to allow of, was a fpiritual Change, v uv, in us, that the Bread and Wine (which ftill are called, and are plain Bread and Wine) might by the Holy Spirit be fo changed, in us, into Chrift's Body and Blood, as to be for the Purifying of the Soul, and for the Remission of Sins. Such a Confecration and fuch a Change as this may in a found T. p. 139. Senfe be allow'd by Men who are far enough off from Tranfubftantiation. Dionyfius comes a great deal nearer and fays. that the Elements are changed really, truly and properly into the proper Body and the living Blood of Chrift; and that Chrift is, without fuffering any thing, entirely Eaten. Yet even this is far fhort of the Latins Tranfubftantiation; for here is nothing of the Doctrine of Accidents, or of the utter vanishing of the Substance of the Elements, or of their Annihilation. It may be all thus Qualified, as being only a high Expreffion of the Real Prefence; and in a fpiritual Senfe, the In Catechifm. Church of England holds the fame, the Body and Blood of Chrift are, aλnows * πраYμапxãs, Verily and indeed taken and received by the Faithfull in the Lord's Supper. The next Expreffion, that Chrift is intirely Eaten, in a fpiritual Senfe, (that is, as to the whole Intent, the full End, the entire Effects and Benefits of all Chrift's whole Oeconomy, the Faithful do receive Him entire in the Eucharift,) is what we allow; But that his very material Flesh which was Born of the Virgin and hang'd upon the Cross, and fo forth, is entirely eaten by the Communicants, and grinded by their Teeth, without his fuffering any thing, this piece of Roman Doctrine is by no means there fully exprefs'd; neither can the very Latins themfelves reconcile it to their other Doctrines; for if entire Chrift is in the whole and in every the least Particle of the Bread and Wine, and every receiver thus receives Chrift entire; How are they then Communicants of the fame Material Body, when every one takes it All, entirely to himfelf? How are they Partakers of the Material Body of Chrift, when every one himself takes the whole? This muft furely to every thinking Greek feem as abfurd, as that which the Florentine Greeks obferved in the Latins Prayer, after the words of Chrift, for an Angel to carry the Confecrated Gifts, (that is, according to the Latins, entire Chrift himself) up to the Altar in Heaven. The compilers of which Prayers, as I have before observed, never thought of Tranfubftantiation; neither can the Modern Metufiafts ever reconcile that Prayer, or that part of the Mafs to it. Befides, if the Latin Prieft by the Words of Chrift, brings down Chrift's Material Body from Heaven (or Adduceth it (to use their word) it is no matter how or from whence) unto the Altar below, could he not as well fend it, or let it go back again to Heaven, or to the place whence it came, without the help of an Angel? When the Priest hath Tranfubftantiated the Bread, it can Untransubftantiate it felf of its felf, if a Dog or a Mouse catch it, or upon any fuch like occafion, without any Foreign affiftance; and according to the Metufiafts, it can and must be of it felf, in the very fame Inftant, Materially on the Altar in Heaven, as well as upon every Altar on Earth. But no more of this here; as to those other words, that the Eucharift is a Sacrifice both for Quick and Dead, I fhall have occafion to speak bye and bye. It is plain that the unhappy Emperor and his Greeks, at the Council of Florence, labour'd under very great Difficulties and urgent Neceffities; they were as it were Petitioners and humble Suiters to the Pope and his Latins, for their help and fupport against the Turks; fo that what was own'd and concluded by them at that Council, was plainly extorted from them by Violence and Force; as fufficiently appears by Syropulus

T p. 140.

and

P. 367.

and even by the allowed Copy in Labbe's Councils it felf. And as to the Point T. p. 140of the Eucharift, though four of the Leading Greeks (who all along betray'd their own, to Favour the Roman Cause) made that Declaration to gratify the Pope (as is above said ;) yet we must justly call it their private Opinion, and not the Judgment of all the reft; and the Emperor, notwithstanding all the Exigencies that he lay under, would by no means fuffer it to be put into the Definition. And what Dionyfius and his Partifans did now, was to my knowledge done with an unwilling willingness; as he hath often fuggefted to me, for I frequently vifited him, especially after he was turn'd out 1674. and whilst he was Sick and in Prifon, where by God's help I recover'd him. In his Preface to that Declaration he feems to speak but meanly, or rather contemptibly, of thofe who had folicited him about it, ἐκ ὅιδ ̓ ὅπως φιλοπραγμονῶν τινὲς περίTiva Tâv nať nμäs xvidévtes, fome, faith he, being moved I know not why, or how, to be bufily and vainly medling with our matters, have propounded questions, &c. He and his Party, as I have faid, with the French Embaffador's affistance had deposed Parthenius, and at this juncture they had no other Expedient to fecure themselves and keep him out, but by this compliance with the Embassador's demands. The preffures which the Greeks lay under at Florence were National; but this of Dionyfius was particular to himself and his Party; and what they subscribed, though it is in fomething a higher strain then that Declaration of the Florentine Greeks, (which this imitated,) yet truly it seems to me fo cautiously and ambiguously drawn up, and fet fo directly against the Confecration by the words of Chrift, as at the utmost I must call it but a forry Scrap of the entire Doctrine of Tranfubftantiation; yet because it seem'd to the Latins to favour it, it was magnified fo highly as to be Ingrossed by it felf (as I have Noted) in Vellum, and all the other Points now Printed with it, were then neglected; for, that the Greeks own'd Tranfubftantiation, was the main Article which Monfieur Arnold wanted. And therefore to put the matter out of all doubt for the future, that Treatife, which we have under the name of Dofit heus his Synod, was within a Month or two after procur'd; which hath fettled that point as largely and fully to all their intents and purpofes, as if not only Bellarmine and his whole pious Society, but all the Trentine Fathers themselves had been at the making of it. Because the Book is not in every ones hands, I will here give you the plain Senfe of the Seventeenth Decree. In the Celebration of the Eucharift, we believe that our Lord Jefus Chrift is Prefent, not by way of Type or Image; nor by extraordinary Grace as in the other Sacraments; neither by a bare Prefence only, as fome of the Fathers have spoken of Baptifm; neither by Impanation (or Inbreading) "fo as that the Divinity of the Word is Hypoftatically united to the Propofed "Bread of the Eucharift, as the Lutherans very ignorantly and wretchedly maintain; but verily and indeed, fo as that the Bread, after the Confecration “of it, and of the Wine, is Changed, Tranfubftantiated, Converted, Tranf"formed into that true Body of the Lord, which was Born in Bethlehem of the Ever-Virgin, was baptized in Jordan, Suffered, was Buried, Rofe again, Afcended, fits at the right Hand of God the Father; is to come in the Clouds T. p. 141. of Heaven; and that the Wine is Converted and Tranfubftantiated into that "true Blood of the Lord, which, as he hang'd on the Crofs, was fhed for the "Life of the World.

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66

68

86

"Also that after the Confecration of the Bread and Wine, the Substance of "the Bread and Wine do no longer remain, but the very Body and Blood of "our Lord in the Shape and Likeness of Bread and Wine; that is to fay, un"der the Accidents of Bread.

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Also that the most fincere Body and Blood of the Lord are distributed, "and go into the Mouth and Stomach of the Receivers, both of the Pious "and the Impious; but that they procure Remiffion of Sins, and Eternal Life to the Pious and Worthy; and bring Damnation and Eternal Punishment to "the Impious and Unworthy.

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p. 289.

S 2

" Alfo

T. p. 141.

Q. p. 26.

"Allo that the Body and Blood of the Lord are Cut and Divided, whether by the Hands or whether by the Teeth alfo, but only by Accident, or by "the Accidents of the Bread and of the Wine, by which allo they are acknowledged to be Visible and Tangible; but that in themfelves they remain abfolutely incapable of being Cut, and Indivifible; whence allo the (Greek) Catholick Church faith, the Lamb of God is divided, &c. as above in their "Liturgy.

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"Allo that in every fingular part, and in the leaft Crumb of the Bread, and Drop of the Wine being Changed, there is not a Part of the Body and Blood "of the Lord, (for this is Blafphemy and Atheistical) but the whole Lord "Christ entirely according to his Substance; to wit, with his Soul and Divinity, that is, perfect God, and perfect Man. So that though many Celebra"tions of the Eucharift are made up and down the World at one and the fame hour, there are not many Chrifts, or many Bodies of Christ, but one and "the fame Chrift, is prefent verily and indeed; and his Body and Blood is one "in all the particular Churches of the Faithful; and this, not that the Lord's "Body, which is in Heaven, comes down upon the Altars, but that the Bread "of Propofition, which is offer'd in every particular Church, being after Con"fecration Converted and Tranfubftantiated, is made, and is, one and the fame with that in Heaven; for but one Body of the Lord, and not many, is in "many Places; and for this reafon this Sacrament chiefly is, and is called, "Wonderfull, and Comprehenfible by Faith alone, not by the Subtilties of "Human Wifdom, whofe vain and wild Inquifitiveness into Divine matters "our Holy way of Worfhip, which was delivered to us from God, utterly disclaims.

Alfo that the fame Body and Blood of the Lord, which are in the Sacra" 'ment of the Eucharift, ought to be Honoured above Meafure, and to be "Worfhipped in the highest manner; for the Adoration of the Holy Trinity "and of the Body and Blood of the Lord is all one.

"Alfo that it is a True and Propitiatory Sacrifice offer'd for all good Chrifti"ans both Quick and Dead, and for the Benefit of all; as it is exprefly faid "in the Prayers of this Sacrament, deliver'd by the Apoftles to the Church, "according to what the Lord commanded them.

t

Alfo that what is kept in facred Boxes for the Communion of fuch as lie a dying, immediately after Confecration, both before and after it is used, is "the true Body of the Lord, and not in the leaft differing from Himself; fo "that after the Confecration, before it is ufed, and whilft it is ufcd, and after "it is used, it is altogether the true Body of theLord.

"Alfo we believe that by the Word Tranfubftantiation the manner, 'how the Bread and the Wine are converted into the Body and Blood of the Lord, is "'not explain'd; (for that is altogether Incomprehenfible, and Impoffible, unlefs to God himself, and argues thofe, who believe, to be both Ignorant and 2. Impious) but that the Bread and the Wine after the Confecration are changed "into the Body and Blood of the Lord, not by way of Type, or Image; nor T. p. 142. é by extraordinary Grace; nor by the Communion or the Prefence of only the Divinity of the only Begotten; neither is any Accident of the Bread and Wine "turned into any Accident of the Body and Blood of Chrift, by any Converfion or Alteration; but they are Verily and Indeed and Substantially made, to wit, 'the Bread the very true Body of the Lord, and the Wine the very Blood of the Lord, as is abovefaid. "

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Alfo that this Sacrament of the Holy Eucharift is not made by any other but only by a Holy Priest, and one who hath received his Priesthood from "a 'Holy and Lawful Bilhop, after the manner which the Eaftern Church pre"fcribes. This in brief is the Doctrine and true Confeffion and moft Antient "Tradition of the Catholick Church concerning this Sacrament, which ought "not in any wife to be (Mangled or) Curtail'd by fuch who defire to be Religious, and who renounce the Novelties and Profane Bablings of Hereticks;

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"bur