T. p. 157. he cannot escape the Inquifition. Therefore neither Dofit heus, nor any one, 2. p. 158. either of his Grecks or of any other Perfwafion, need fear any thing directly

P. 433.

from the Turk as to his Religion; yet God knows there is not one of them free from Fear as to civil Accounts; for there are thofe amongst the Turks who would be glad of any Occafion, nay, fome fhall Study any likely, though falfe pretence, to opprefs any of thefe poor People, and Eat Money (as the Phrafe is) out of them right or wrong; and this is a dreadful calamity, which in General concerns them all alike. But there is a more difmal, a more abominable, more astonishing Fear than this fpread, more or lefs, all over the East; Parties and Factions are oftentimes by their Father the Devil fo defperately inflamed and exafperated against one another, as to make use of this very Scourge, the governing Power, to their mutual Ruin. Amongst the Jews the Rabanaims are far the Richer and more numerous Party; how often in my time did they make the poor Karaims, at Haskioi and elsewhere, a prey to the greedy Turkish Officers by their Sycophantick tricks, and Malicious informations, gilded over with a lufty bribe which they themselves could well fpare; that is the devilish Nature of fome malicious Men, to part with one of their own Eyes to put out both the Eyes of their Enemy. The fame Methods Jews will take against Christians; and Chriftians (O horrid Scandal to the Name of Chrift!) against one another. Who ftrangled the famous Cyril Lucar? Who cut of Cyril of Berrhea? The Turk indeed did it, but it was not because they were not Mahometans, but because devilish and defigning Men by force of Money purchased this Bandog, and let him thus loofe upon them to devour them. And the fame Barbarous and Unchristian practice hath been used in Poland to Nicephorus, who was Protofyncellus (as much as Cardinal at Rome or Affeffor in the Conclave) to the famous Patriarch of Conftantinople Jeremias. He was condemn'd to perpetual Imprisonment by Sigifmond the third, and died 1. 4. c. 3. in that miferable condition. Arcudius indeed endeavors to give the Story another turn, but meer Truth forced him to fay at laft expreffly, that it was done at the Inftance and Accufation of the Prince of Moldavia, because he had began to disturb the Concord which was made betwixt the Ruffes and the Church of Rome. That is, he had endeavor'd to reduce the Ruffes to their old Greek Religion and Communion, from which the Jefuits aud Latins had perverted them. Arcudius yet minced the matter faying only, miferè morChron. p. 447. tem obiit, he died miferably; but H. Hilarius tells us plainly that he was Regenvole. Syft. Strangled, and that Cyril Lucar even then, (upon the fame account, and in P. 470, 472. the fame place) very narrowly efcaped the fame moft barbarous ufage. Such malicious and revengefull treatment as these bloody Actions, muft needs (in my Opinion) make all Inferior Grecks, (if not the brave Dofit heus himself,) very fearful and very wary how they ftir up a nest of Romish Hornets, by oppofing their meatures and defigus in places where the Church Governors are by Birth and Education of their Party, or will be made fo at any time by the Power of Money, or fome other bafe and private Intereft. And this made Jeremias fo cautious as is abovefaid. And I will here pofitively affirm the prefent state of the Eastern (efpecially the Greek) Church to be this, the Turk and other Governors let them all alone in the free Profeffion and Practice of their Religion; But wealthy Rome and Her peftilent Emiffaries will not; being in this point far more Inhuman and Barbarous then the Mahometans themselves. To lay nothing more of the See of Conftantinople. I think Dofitheus his own Church affords me Inftances enough of this Fear. What made his Predeceffor Nectarius give over his care of that Church and put in a Deputy? What In ejus vita. MS. p. 3. 4. made him fly from Jerufalem when the French Embassador was there? When fome of the Greek Monks were knockt on the Head, and their blood Spilt even before the Holy Sepulcher it felf? How was it with his Predeceffor Nectarius de Sophronius about the year 1590? He overcame the Latin Fryars, faith my primat. Paps. Author, εκ ὅπλοις αι σιδήρω πολεμήσας ἀλλὰ χρυσῷ καὶ ἀργύρῳ δις και οι αντίπαλοι MS. in Epilog. exerto, not fighting with Weapons and with Iron, but with Gold and Sil

Chron. 1.

*

4.C. 2.

p.139. §. 4,5,6.

But

§. 3.

P. 146.

ver, which Weapons his adverfaries had first made use of. And a little before T. p. 158. he tells us the common naked truth, it was the Practice of the Latins, dapodoníais καὶ ἀφθονία χρημάτων τὲς μεγισάνας και τις κρατῶντας υποκλέπτειν, by bribery. by fecret Prefents and vaft Summs of Money, to gain the great Men and Governors, whenever they had any defign upon the Greeks. What made Theophanes (fucceffor to Sophronius) poft away to the Grand Seignor for his relief, when the Latins made an attempt against him? And Dofitheus knows very well, that there was a time when he himielf was not a little afraid (of which fomthing more in another place) and his Fear was not over for a good while after I left Conftantinople, as his Letters very well affure me. Thus the Grecks are above all Fear indeed from the Turk, unless the Jefuits and the Latins fet him upon them; and they may take up what Opinions and Perfwafions in Religion they like beft when they please for all him; But there T. p. 159. is yet a fufficient Terror which furrounds them; if their Doctrines thwart the Dictates of the Infallible Chair, they cannot cafily forget Cyril Lucar's Fate, but muft expect all the Mischiefs that Money and Malice can bring upon them. If then you have Money enough to wage War with the Conclave, and dare fun the hazard of a bow-ftring, Courage noble Patriarchs, and manfully recover the antient Glory and Freedom of your Church, and the Truth of your Primitive Faith; and be no longer enflaved by your domineering Rival," Old Rome, nor Bewitch'd and Poifoned with her monftrous Abominations. now to fpeak the very Truth, notwithstanding Dofit heus his Rant, that his Greeks under all their Preffures and Calamities, λápe is μagTugas, do fbine as Martyrs, amongst all the Metropolites and Bishops of my acquaintance, I have found but very few who had Learning and Knowledge enough, none who had the Heart, to fet about fo great, and, as things now stand, fo hazardous a Work. I have in my Travels found this our old Proverb as a fettled Maxim, (indeed amongst topping Latins as well as Greeks, ) It is best fleeping in a whole Skin; and were I fo base a Villian as to betray any one who have used a Freedom in difcourfe with me, I could name feveral Men of note in both Churches whofe Sentiments have been much to this purpote; Let bufy and defigning Men make a Noife and Buffel about intricate Speculations and Notions which none can understand, nor themfelves believe; I will never trouble my Head to maintain them or confute them; To believe as the Church, (the Rulers of it,) believe, hath been an old Rule; and it is followed, as far as I can perceive, as well in all Particular, as in National Chriftian Congregations; I have been born and bred and lived in this Church, and I cannot in Honour declare against it; I shall live an Honest and Quiet Life in it, and leave the reft to God Almighty. Where this loose and carele!s Principle reigns, (especially if Fire and Faggot, or Dragooning and the Gallies or Banifhment attends every one that dares but whisper any thing against the Enormities of Rome, as at home; and the bloody Hands of the Civil Governors may be bought, as in Turky and all over the Eaft;) matters will fill go on at the old rate, from worse to worse. I really expect that in few Years, not only the Greeks, but all the Eaft will be forced to own all that the Conclave fhall dictate. Though perhaps the Latins, having made already fo great a progrefs, may for a while reft content. For fhould they attempt to fettle that chief Point, the Pope's Supremacy, in Turkey, as they have done it in the Church of Malabar (where the very fame dreadful Methods have been taken,) I believe neither the known Pride of the Greeks, nor the grand Seignor himfelf (who would be Jealous of fuch a Monarch) would ever bear it. Yet if I know any thing of the prefent Greeks, I take their Ignorance to be fo general, and the Cowardice and Lazinefs, or the Careleffnefs and Love of Security and Ease, of the Grandees amongst them, to be fo great and prevalent, as I cannot expect as yet any more Cyril Lucars, any Proteftant Martyrs there. I fhall now go on with Dofitheus his Treatife, where I find the Decree of Cyril of Berrbad's Synod against Cyril Lucar, fer down and own'd by him as Authen

P. 147.

p. 128. Q.

P. 170. Q.

T.

P. 160.

Hift. conc. Nic.

T. conc. 2.

P. 233. d. P. 103. d.

P. 226.

us;

T. p. 159. Authentick. Though I have above given a fufficient account of this matter in general, yet I cannot but here add one remark upon what is there cited, as out of the first Council of Nice in favour of Tranfubftantiation; by which we may plainly fee what wretched fhifts they will make to fupport that monftrous Doctrine. First there are no fach words in all that Authentick Council; but the words here quoted are taken out of Gelafius Cyricenus, whole Authority is not much to be valued, as the admonition to the Reader there tells where amongst other matters you have this general account of him. Non pauca in hac historia leguntur, There are not a few things read in this Hitory, which feem to convince it of Falfity, feeing they thwart the Opinions of better Writers. Next the Words as they are cited by Cyril of Berrhaa and Dofitheus, are mangled and Shaped fo as they might best suit with their purpofe. The real words are thefe, Ἐπὶ τῆς θείας τραπέζης μὴ τῷ προκει μéva agro, Let us not be lowly intent upon the Bread and the Cup propofed upon the Holy Table, but lifting up our Understanding, let us conceive by Faith that the Lamb of God, which takes away the Sin of the World, is laid upon that Sacred Table, Sacrificed by the Priests, not after the common way of Sacrifice; and that we, truly receiving his precious Body and Blood, do believe these things to be Symbols of our Refurrection. This paffage taken entirely, is fo far from Tranfubftantiation, as it plainly deftroys it. The Bread is Bread ftill, and no more than a Symbol; and Chrift is Sacrificed by the Prieft, and received by the People Spiritually, (not Bodily) by Faith and the Understanding. I will now pafs on to Dofitheus his own Synod, where he tells us, that we must believe the Scriptures, is ʼn naborinù ixxandía ngMveure, as the Catholick Church have delivered and expounded them. I fuppofe he means, as to all the Articles of our Creed only, according to the confiant Practice and primitive Difcipline of it; for otherwife I know of no general Interpretation or Expofition of the whole Scripture authorized by the Catholick Church; but as to other Points all Learned Men have ever had, and ftill have, liberty to enquire into the true Senfe and Meaning of it, without any breach of due respect to the Church, or of Charity towards one another. Let any one but caft his Eye, but upon Corn. a Lapide alone, and he fhall again and again find Greeks differ from Greeks, and Latins from Latins, and thofe from thefe, about the fame Texts; and he often leaving them all, fhall clofe at last with a more Modern Expofition; and, where the primitive Faith and Practice of the Church are filent, I cannot fee why I fhould not prefer even John Calvin's expofition of any Text, before that of the Conclave, if it hath more Reason to back it. This is my Body, faith Chrift; fhew me a plain Explication of this Text, authorized by the Primitive and True Catholick Church, and I will for ever abide by it; But fince, in thefe latter Ages only, fuch a Monftrous Senfe hath been by wicked and defigning Men put upon it, as neither our fore fathers have ever heard, nor we can bear, we must take fo much Chriftian Liberty as thoroughly to examine it; and we must then abso lutely clofe with that expofition which moft clearly agrees, with the Tenor of the whole Scripture, with the plain expreffions of the Primitive Fathers; and with the most folid Reafons; and by Confequence we must conclude, That to be the mind of Chrift. We cannot believe What and When we will; and we cannot but believe, what we do now believe, until better Reafon or Revelation change our Mind. This methinks alone fhould make thole bloody minded Men feriously confider, what they have done; who have burned their Brethren, for not believing what they then could not believe, that is, for not doing what was then to them impoffible. Next Dofit heus recounting the feven Myfteries or Sacraments, hath very odly patcht this Scholaftick Article of the Latins, to the Greeks Notion of the Confecration of the Eucharift; It, faith be, being Inftituted, by God's Word, and Sanctified by the Invocation of the Holy Spirit, is perfected by the Subfiftence, or Pretence, of that which is fignified, to wit, the Body and Blood of Chrift; for its Perfecti

T. p. 161.

277.

C.

141. Q.

1. F.

c. 6. G. C. 2. B.

on neceffarily proceeds its ufe; or it is neceffarily compleated before it is ufed; T. p. 161. and a little after, fo that it hath its Perfection not from its being used, but before it is used; and afterwards yet more fully, (as I have above given it P. 294you,) Alfo that what is kept in facred Boxes for the Communion &c. All this is plainly part of the Advices fent to him from the French Embassador and his Latincs; for he, as I have faid before, could himself neither read Bellarmine nor understand him or any other Latin Author, where this Point is managed; And it is purely of Latin Original, and as it had its Rife with that Chimara, Tranfubftantiation, so it must stand and fall with it. Bellarmine endeavors to maintain this affertion against the first Reformers, that the Sacra- De Euch. 1. 4. ment of the Eucharift, is not the whole Action, but only the thing Confecrated, or the Species (the Accidents) containing the Lord's Body; So that according to him, fo foon as the Bread is Confecrated, Chrift's very Body is then actually there under the Accidents, and then the Sacrament is compleated, whether it be received or whether it be kept in a Box. Nectarius, and his friend Cygala, in their Answer to Peter the Spanish Fryar, con- p. 132. §. i. cerning the Pope's Supremacy, tells us a wretched Story of a piece of the Prafanctificate Bread, which by the carcleffnefs of the Prieft had been neglected and laid by till it was quite Putrified; but it was Purified over live Coals, and made a moft fragrant Perfume; which, for the Honour of their Greek Church, they Inftance in as one of their Miracles. I find the very fame Cale in Pachymer; and the Pricfts then had fo little Reverence for it, as they Andronic. 1. 1. threw it into, vengo,) which they there call ivory) the common Jink c. 28. p.49. C. by the Altar, into which they caft all things that are defiled or putrified or no P. fupr. 14. 3. farther fit for ule. Nectarius may boaft what he pleafes of his Miracle, but to my knowledge the Latins ridicule it as much as we can do. And as for the fecond Cafe, if thofe Pricfts then thought that it had been Tran(ubstantiated, or that it was then Chrift's real, entire Body, Flesh, Bones and Blood, they put a moft Horrid and Damnable Indignity upon Him. Though much hath been faid to fhew the abfurdity of this Affertion, yet I count my felf obliged to add here fomething, which at leaft farisfies my felf, and perhaps it may ferve a little to clear this Point to others. I have at large fpoken my thoughts concerning the firft part of this Doctrine, that the Confecrated Bread is not Tranfubftantiated. I will now confider whether the Confecrated Elements of Bread and Wine, are, or can be properly called, the perfect and compleat Sacrament, whether they be received or not. The words Eucharift and Sacrament, are taken two feveral ways. The Eucharift is fometimes taken for the Confecrated Bread, as in Irenæus, the Bread when it receives the word of God (or is confecrated) is made the Eucharist. But properly it must be taken for the whole Solemnity of the Commemoration of Chrift's Paffion, by Confecrating the Symbols of his Body and Blood, according to his appointment and Example, and receiving them with Penitent and faithful Hearts and Prayers, and Praises, and particularly with giving of Thanks, from whence it most properly took its name; for without Thanksgiving it is improperly called the Eucharift. So I confefs the confecrated Element alone is called, the Sacrament, by St. Auguftine; But the Sacrament of the Lord's Supper, in its full Sente, must properly be taken for the whole Action, for according to Aquinas himtelf, when there are many Actions ordain'd to one Effect, (as suppl. g. 30. Taking Bleffing, Breaking, Diftributing, and Eating the Eucharift) it is the last Action, (ie. Eating, according to his Doctrine in a like Cafe) which must be Formal, and which infufe Grace, and gives the Effect, (ie. Perfection) to the whole; and R Simon will furely be inclined to allow all this, who, with other great Men of his Church, will have the whole Canon of the p. 177. 178. Mafs together to confecrate the Eucharift, and neither Chrift's words nor the 181. &c. Invocation to do it feparately; fo that the words Eucharift, and Sacrament, which properly are applicable only to the whole Performance, are fometimes improperly given to only this part of it. That this is fo, I confider firft in

the

1.3.

T. p. 161. the Commemoration of our Lord's Paffion, or in the Celebration of his last Supper, the proper meaning, or nature of a Supper; I always thought, a Supper properly and compleatly fo called; did neceffarily require these two Ef Sentials amongst the reft, Food prepared, and then Eating and Drinking. Can only faying Grace, or Bleffing the Table, or what is upon it after it is T. p. 162 bleft, be properly called a compleat or perfect Supper? Or should the gucfts then fay, fee, here is a noble Supper, but then all depart without tafting one Crumb or Drop; I must think it would be by them very improperly called a Supper; for all this thus far is but the Preliminary part, or rather as a Preface to all that follows. So the Bleffing or Confecrating of the Elements, at the Lord's Supper, or the Elements themselves fo Confecrated, cannot properly be called, more then a preparatory part; a fetting on, and Bleffing or Sanctifying of, the Food on the Holy Table, in order to the Eating of this Supper of the Lord; by only this preparation it cannot be truly and properly called, a compleat or perfect Supper, or which is all one to me, a compleat or perfect Sacrament; for though there hath been much variance about the ufe of the word Sacrament, yet as to Baptifm, and the Commemoration Bellarm. 1. 1. of Chrift's Paffion in the Lord's Supper, I think all agree that it fignifies c. 8. p. 17. b. c. only, a Sacred, Solemn, Ceremonious Performance which Chrift himself bath

1. 4. c. 2.

prefcribed; in the first, to Initiate, or enter us into his Covenant of Grace; and in the other, to renew us and strengthen us in the fame. Now if this Ceremonious Action of celebrating Chrift's last Supper and Commemorating his Paffion, be not performed exactly according to his own direction, (as to every part as well as in one,) it cannot be faid to be perfect and compleat as to the outward Prefcription; and unless we bring Faithful, Penitent, Charitable, Thankful, and well difpofed Hearts, it cannot be faid to be Perfect, and Compleat, as to the Inward Prefcription of this folemn Feast; But the punctual obfervance of all parts of this outward and inward Prefcription, to me, makes up the compleat and perfect Celebration of the Lord's Ut fup.1.1.c.7. Supper, or the folemn Commemoration of his Paffion; call it a Sacrament, or Religious Ceremony, or Sign, or what you pleate. Bellarmine's Sophistry by which he would fhuffle off this plain and intelligible account of the matter, p. 257. c. d. would feem very ridiculous if thus apply'd to a common Supper. If I was a guest and was asked, when was the Supper perfected or compleated, I am fure I could not fay, just when Grace was faid; if I was asked again was it compleated at the firft, or fecond, or third course; At the defert; At the Grace Cup; At latter Grace, &c. I must confefs I am fo fimple as to think, the Supper was compleated and perfected when all was over, or when all was done, as we plain People fay. This Ceremony of the Lord's Supper was plainly taken up and appointed in place of that of the Bread of Affliction and the Cup of Bleffing amongst the Jews, as hath been abovesaid and that in many things explain this, especially as to this, They being both Commemorations and Suppers. Now fhould I ask a Jew, when their Solemn Commemoration of their Affliction in Egypt is compleated and perfected? Would he answer me, it is just then when these words are faid, this is the Bread of Affliction, which our Fathers did Eat, &c. Or would he tell me, that the whole continued Action made it Compleat and Perfect? Surely the cafe must be the fame in our Commemoration as it was, and is, in theirs; and as they meant by this Phrafe, this is the Bread of Affliction, this is in the Memory of it; fo Chrift by, this is my Body meant, this is in Remembrance of it. But Bellarmine, and his Metufiafts, muft needs have, Rem permanentem, A permanent thing which may be called, and may be the Eucharift or Body of our Lord, or the Sacrament of his Body. And we fay, that by the words of Confecration the Elements of Bread and Wine are compleatly and perfectly made the Symbols, or Signs, or Representati ons, or Tokens of Chrift's Body and Blood, and that they Remain fo during bic fupr. p 5.the whole Action; (as the Jews Cake are Remaining Symbols or Emblems of

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the